most holy and profitable sayings of that reverend divine, doctor tho. goodwin who departed this life, feb. 23. 1679/80. goodwin, thomas, 1600-1680. 1680 approx. 8 kb of xml-encoded text transcribed from 2 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a85437 wing g1249 estc r229141 99895265 99895265 152660 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. a85437) transcribed from: (early english books online ; image set 152660) images scanned from microfilm: (early english books, 1641-1700 ; 2312:6) most holy and profitable sayings of that reverend divine, doctor tho. goodwin who departed this life, feb. 23. 1679/80. goodwin, thomas, 1600-1680. 1 sheet ([1] p.) s.n., [london : 1680] imprint from wing cd-rom, 1996. reproduction of original in the newberry 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 maxims -early works to 1800. christian life -early works to 1800. proverbs, english -early works to 1800. broadsides -england 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion most holy and profitable sayings of that reverend divine , doctor tho. goodwin . who departed this life , feb. 23. 1679. / 80. we sail to glory , not in the salt sea of our tears , but in the red sea of christs precious blood. a sanctified heart is better than a silver tongue . a heart full of graces is better than a heart full of notions . notional knowledge , it may make a mans head giddy , but it will never make a mans heart holy . the wheat and the chaff , they may both grow together , but they shall not both lie together . in hell there shall not be a saint amongst those that are terrified : and in heaven there shall not be a sinner amongst those that are glorified . will you pity a body that is going to the block ; and will you not pity a soul that is going to the pit. what a sad visitation is that , where the black horse of death goeth before , and the red horse of wrath followeth after . a mans condition in this life may be honourable , and yet his state as to another life may be damnable . there cannot be a better being for us , than for us to be with the best of beings . that which makes heaven so full of joy , is , that it is above all fear : and that which makes hell so full of horror , is , that it is below all hope . to be a professor of piety , and a practiser of iniquity is an abomination to the lord. oh! sin is that mark at which all the arrows of vengeance are shot . were it not for sin , death had never had a beginning ; and were it not for death , sin would never have had an ending . oh! did sin bring sorrow into the world , then let sorrow carry sin out of the world . let the cry of your prayers out-cry the cry of your sins . nothing can quench the fire that sin hath kindled , but the water which repentance hath caused . you that have filled the book of god with your sins , should fill the bottle of god with your tears . he can never truly relish the sweetness of gods mercy , who never tasted the bitterness of his own misery . none can promise us better than christ can , and none can threaten us worse than christ can . can any man promise us any thing better than heaven ? or , can any man threaten us with any ▪ thing worse than hell ? heaven is promised to those that love him , and hell is to be the portion of those that hate him . to live without fear of death is to dye living , to labour not to dye , is labour in vain . men are afraid to dye in such and such sins , but not afraid to live in such and such sins . oh the hell of horrours and terrors that attend those souls , that have their greatest work to do when they come to die. therefore as you would be happy in death , and everlastingly blessed after death , prepare and fit your selves for death . did christ die for us , that we might live with him : and shall not we desire to die , and be with him . a believers dying day is his crowning day . god protects men when they are in his way , but not out of his way . sin is never at a higher flood , than when grace is at a low ebb. though the churches enemies may be waves to toss her , yet they shall never be rocks to split her . it is not a time for sions sons to be rejoycing , when their mother is mourning . when the churches adversaries make long furrowes upon her back , we should cast in the seed of tears . many instead of sympathiseing with believers in their misery , they are censuring of them for their misery . true love to christ can walk on the water without drowning , and lie on the fire without burning . how shall we land at the heaven of rest , if we are not tossed upon the sea of trouble . a saint of god lives above the love of life , and fears not the terror of death . none are so welcome to that spiritual canaan , as those that swim to it through the red sea of their own blood. saints are not so much afraid of suffering , as they are of sinning ; in suffering the offence is done to us , but in sinning the offence is done to god. finis . the independants declaration delivered in to the assembly. by thomas goodwin, william greenhill, william bridge, philip nie, sydrach simpson, and william carter. declaring their grounds and full resolutions concerning church-government. this text is an enriched version of the tcp digital transcription a87251 of text r201707 in the english short title catalog (thomason e399_1). 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. 12 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87251 wing i148 thomason e399_1 estc r201707 99862207 99862207 114358 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. a87251) transcribed from: (early english books online ; image set 114358) images scanned from microfilm: (thomason tracts ; 63:e399[1]) the independants declaration delivered in to the assembly. by thomas goodwin, william greenhill, william bridge, philip nie, sydrach simpson, and william carter. declaring their grounds and full resolutions concerning church-government. goodwin, thomas, 1600-1680. greenhill, william, 1591-1671. bridge, william, 1600?-1670. nye, philip, 1596?-1672. simpson, sidrach, 1600?-1655. carter, w. (william) [2], 6 p. printed for b.t., london, : in the yeer. 1647. annotation on thomason copy: "july 17". reproduction of the original in the british library. eng church polity -early works to 1800. independent churches -england -early works to 1800. dissenters, religious -england -early works to 1800. congregationalism -early works to 1800. a87251 r201707 (thomason e399_1). civilwar no the independants declaration delivered in to the assembly.: by thomas goodwin, william greenhill, william bridge, philip nie, sydrach simps goodwin, thomas 1647 2066 2 0 0 0 0 0 10 c the rate of 10 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 emma (leeson) huber sampled and proofread 2007-10 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the independants declaration delivered in to the assembly . by thomas goodwin , william greenhill , william bridge , philip nie , sydrach simpson , and william carter . declaring their grounds and full resolutions concerning church-government . london , printed for b. t. in the yeer . 1647. a copy of the independants declaration to the assembly of divines . to make known what ever we hold , concerning church-government , as wee have had publique testimony in this assembly , so we have manifold instances and evidences of it ; witnesse that constant , free , and open expressing our selves upon all occasions , and in all questions propounded to the debate , with offers to give an open account at any time , in what ever should be asked us by any brother . our proffering divers times to bring in propositions , stated to our sense for the dispute , and when we were made a committee to that purpose , in the point of ordination , and did bring our iudgements concerning it for a dispute , it was laid aside . and at another time , when we our selves brought in papers , giving the state of the question , about that extraordinary way of ordination , which were read , and returned back unto us , it being publiquely professed that that was not an allowed way and course of this assembly , for any of the brethren to bring in papers , unlesse they were made a committee by the assembly it selfe . and so we were prevented of doing the like for time to come . likewise our frequent complainings of the stating of questions , so that we could not fully argue for our iudgements , wee being bound up to the questions as stated by you . the usuall answer to our complaints herein being , that the assembly sate not to argue the opinions of a few men , but if wee had any thing to say to the assertion brought in , we might . as also our earnest contending to have some questions ( which you all know are the greatest and most fundamentall points ) fairly disputed and debated , is a sufficient testimony of this our willingnesse . as in the entrance into the dispute of government , the first day , we pressed the handling of this , that there is a platform of government for the churches , under the gospel , laid down in the scripture , and desired to have discussed , what are the sure and certain wayes , whereby wee may judge what of government is held forth iure divino therein , which should have been fundamentall to all the disputes that were to follow : and this was professedly laid aside by you , which therefore in none of the subsequent debates , we could renew , and thus arguments were cut off , it being that great and necessary medium , by which the patticulars should be confirmed , and in a manner the whole controversie decided ; the greatest difference that were likely to grow betwixt us , being this , that the forms of government , you pretend to , and we deny , are asserted to be iure divino . in like manner , that other next great question , about the intire power in congregations , that have a sufficient presbytery for all censures , which as it is in order the first that presents it selfe for discussion ( as was urged ) so also it is one of the greatest points in difference betwixt us & you : yet the debate of this was not only denyed the first place in the dispute , but was to this day declined by you ; although to have it argued was contended for by us ▪ and not by us only , but by many of those , that are for a subordinate government thereof to synods . and though earnest desires and motions for it were renewed and inculcated , yet were they as often laid aside . yea and this , although it was once expresly commended by the grand committee of the hon. members of both houses , joyned with twelve divines of the assembly , to be next disputed , as the best means , both of expedition , and of ending the controversie . and over and above all this , to argue this our willingnesse to dispute our way , in the aforesaid honourable committeee appointed by an order of the honourable house of commons , to find out wayes , of accommodating different iudgements in the assembly , the sub-committee of divines , consisting of two of us , and foure others , appointed by that honourable committee to prepare wayes and propositions of accommodation , brought in the main and most of what practically we desired , and we therein added , that if such a liberty shall seem in the wisdome of this honorable committee , to be so prejudicical to the peace of the church as not to be permitted , we humbly desire , the doctrinall principles wherein we differ about church-government , may be taken into serious consideration , and some other way of accommodation in practise thought upon , as shall seem fit to this honourable committee : and this was presented to that honorable committee and those twelve of the assembly , to be transmitted , whether to the honorable houses , or the assembly as they should think meet . after this , when upon occasion of something brought in by one brother , and entertained , we took hold of that example , and one of us , with consent of the rest , brought in 7 propositions , which contained matter of difference betwixt us , professing , that if this reverend assembly would debate them , or any one of them , we would bring in more , untill we had brought in all the frame , and the assembly themselves should pick and chuse what they would debate , & what not . but these propositions were rejected with a refusall to debate any one of them . and after all this , though the main parts of a presbyteriall government ▪ had been then voted by the assembly , and sent up to the honorable houses ( as , namely , that about ordination , and the presbyteriall government over many congregations , as also concerning the subordination of nationall , provinciall and classicall assemblies ) and there was not much remaining about church-government , to be concluded in this assembly : yet this reverend assembly requiring , ( by occasion of a book published , that reflected on these proceedings , that we had no hand in nor knowledge of ) a whole frame of government , with the grounds and reasons thereof , to be brought in by us , and voted us hereto to be a committee , we yeilded our selves to be a committee to bring in part by part , in like manner as the presbyteriall government was brought into the assembly , and disputed : but that was not accepted . and then it being said , that there was something in church-government , remaining undiscussed , and unresolved ; and it being further alledged that the assembly had not sent up all that which they had concluded , but meant to present an entire frame and body to the honourable houses : and that we might take away all occasions of any such jealousies that we were unwilling to discover what we held ( which were commonly in mens mouths abroad ) we yeilded to be a committee , to bring in the whole to this assembly , though upon all the fore-mentioned disadvantages , & were purposed & resolved amongst our selves so to do , and that in as convenient a time as a work of such a compasse could , ( in such a manner as was proposed by you ) be dispatched by us . and as in the debate about making us a committee , the assembly would not declare ( though pressed by us ) what they would do with that modell , and those reasons we should bring in ; so the voting of what yet remained in church-government , was hastened by you . and when not long after , upon occasion of the debate of one particular point , in which we differed from this assembly , we moved it might be deferred , because we should present our judgements and reasons about it , with the rest , ( for therein lay that which we accounted the favour of being made a committee by you ) it was publiquely answered , that therefore the assembly should the rather go on to the concluding of it , because we intended to bring it in ; and before we could dispatch that body we intended , so as to report it unto you according to your order ; ( the collection of the materials whereof , spent us two or three months , and we could not obtain the liberty to bring in any thing but the whole ) this assembly had presented to the honourable houses , as well what had been sent up by peeces afore , as what was since concluded , in one intire frame . by all which we perceived , that that which was the main end and use of presenting such a modell to this assembly , would be frustrated . and furthermore , we having given in ( as this assembly knows ) but two heads of dissenting reasons : the one against the presbyteriall government over many congregations : the other against the subordination of synods . by the successe of the latter we see , that this assembly can assume the liberty ( if it so please ) to reserve those we shall now present , unanswered , as they have done those our dissenting reasons against subordination of synods , although it contain a great and main part of that wherein we differ , as also is of all other , the greatest moment , both to this church and state , and hath been given in to this assembly ten months since , and their votes concerning these subordinations , as long since presented to the honourable houses , but have not been answered by any reply brought into this assembly , and so not ready to have been sent up to the hon. houses . and if these we might now bring in , should be undertaken to be answered by this assembly , yet we still retain the sense of so much remedilesse prejudice , by being bound from replying again , as doth make us justly wary : we may for ever lie under whatever mis-interpretations may happen , ( suppose but through mistake of yours , or imperfection of our expression ) without clearing our meaning , and wee may be bound up from further urging or driving home that wherein the strength of any argumenr lies , if the dint thereof should be avoided by some specious diversion . and although our former reasons given in after dispute to both the honourable houses , according to their order , were therefore not our own , but to be disposed of according to their appointment ; yet what we should now give in , we conceive to be in our own power . upon these considerations we think that this assembly , hath no cause now to require a report of us , nor will that our report be of any use , seeing that reports are for debates , and debates are for results to be sent up to the honorable houses , who have already voted another forme of government then what we shall present . however it may be of more use some other way , which by this course may be prevented , and therefore we are resolved to wait for some further opportunity to improve what we have prepared . finis . a copy of a remonstrance lately delivered in to the assembly by thomas goodwin, ierem. burroughs, william greenhill, william bridge, philip nie, sidrach simson, and william carter declaring the grounds and reasons of their declining to bring into the assembly their modell of church-government. this text is an enriched version of the tcp digital transcription a34501 of text r265 in the english short title catalog (wing c6189). 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 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a34501 wing c6189 estc r265 12685804 ocm 12685804 65766 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. a34501) transcribed from: (early english books online ; image set 65766) images scanned from microfilm: (early english books, 1641-1700 ; 978:16) a copy of a remonstrance lately delivered in to the assembly by thomas goodwin, ierem. burroughs, william greenhill, william bridge, philip nie, sidrach simson, and william carter declaring the grounds and reasons of their declining to bring into the assembly their modell of church-government. goodwin, thomas, 1600-1680. burroughs, jeremiah, 1599-1646. greenhill, william, 1591-1671. bridge, william, 1600?-1670. nye, philip, 1596?-1672. simpson, sidrach, 1600?-1655. carter, w. (william) 8 p. [s.n.], london : 1645. reproduction of original in the university of illinois (urbana-champaign campus). library. eng church polity. a34501 r265 (wing c6189). civilwar no a copy of a remonstrance lately delivered in to the assembly. by thomas goodwin. ierem: burroughs. william greenhill. william bridge. philip [no entry] 1645 2787 5 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. 2006-04 tcp assigned for keying and markup 2006-05 aptara keyed and coded from proquest page images 2006-09 emma (leeson) huber sampled and proofread 2006-09 emma (leeson) huber text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a copy of a remonstrance lately delivered in to the assembly . by thomas goodwin . ierem : burroughs . william greenhill . william bridge . philip nie . sidrach simson . and william carter . declaring the grounds and reasons of their declining to bring in to the assembly , their modell of church-government . london : printed in the yeer , 1645. to the reader . the copie of this ensuing remonstrance ( for so i title it , as deeming it no other ) lately delivered in to the assembly by the dissenting brethren , falling under my view ( by a divine providence ) i endeavoured a transcript thereof , ayming at no other end but the reserving it by me for my private and particular satisfaction . since which time upon occasionall converses with divers of the presbyterian party , i have been an often eare-witnesse of many untrue and unjust aspersions which reflected upon the reverend authors , as if the independants ( so they are pleased to call them ) could not , or durst not ( according to the demand of the assembly ) produce a model and bring in thither , such a frame of church-government with the reasons and grounds thereof as they contend for ; or rather , that they had in their conceptions some chima●ra , or some utopian frame , which in the issue would prove either abortive or ridiculous ; and that therefore being privy to the weaknes of their own principles , they have res●●ted onely , instead of a perfect body , an airy , and ( to use some of their own words ) a rayling accusation against the reverend assembly , intending nothing lesse then the product of a compleated frame , and nothing more than the cheating of the people , whom they know do expect such an accomplisht platform . these and the like undue bespatterings , ●asht from the mouthes of some whom i dare not but call brethren , and that upon those who for their personall endowments they themselves acknowledge to be both pious and learned ; and frequently hinted into the minds and thoughts of the godly and well-affected of either part ( who at present by reason thereof are at a losse both in their judgements and expectations ) coming within my hearing and observation ; i found ( weighing the rationall considerations exhibited in this remonstrance for their refusall to deliver in to the assembly their model of church-government , as was imposed on them ) an irresistable dictate from my conscience , to convert the manuscript into a printed copie . wherein the ingenious reader may clearly perceive , and truly judge what was the direct remora that deterred them ( contrary to their primary resolves ) from doing that which was required by the assembly , and what likewise are their reall intentions for the future , namely , to let the churches have the benefit of what they have prepared to that purpose , which i am confident in as convenient a time as is sutable to such a work , they will perfect and exhibit to open view . as for the godly and learned authors themselves , i humbly crave their pardon that i have presumed without their knowledge to present this their copie to the world , professing that no sinister ends at all byassed me : 't was onely the satisfying of my own conscience , and my earnest desires that the truth and candour of their cause , and their proceedings therein , may ( notwithstanding the besmearings that others endeavour to cast on both ) be rightly resented by the godly and judicious , that hath swayed my resolutions : which ends if i attain , i have enough . december 12. 1644. we gave in reasons of our dissenting , to this assembly , against the subordination of synods , and they were committed to be answered and brought in . april 4. 1645. an order was made by this assembly , that the brethren of this assembly , who have formerly entred their dissents to the presbyteriall government , shall be a committee to bring in the whole frame of their judgements , concerning church government , in a body with their grounds and reasons . it was also by this assembly , lately imposed on us , to make report of what we had done in the committee . how willing and ready we have been from the beginning of the discussions in this reverend assembly , to make known whatever we hold , concerning church government , as we have had publique testimony in this assembly , so we have manifold instances and evidences of it ; witnesse that constant , free , and open expressing our selves upon all occasions , and in all questions propounded to the debate , with offers to give an open account at any time , in what ever should be asked us by any brother . our profferring divers times to bring in propositions , stated to our sense for the dispute , and when we were made a committee to that purpose , in the point of ordination , and did bring our judgements concerning it for a dispute , it was laid aside . and at another time , when we ourselves brought in papers , giving the state of the question , about that extraordinary way of ordination , which were read , and returned back unto us , it being publiquely professed that that was not an allowed way and course of this assembly , for any of the brethren to bring in papers , unlesse they were made a committee by the assembly it self . and so we were prevented of doing the like for time to come . likewise our frequent complainings of the stating of questions , so that we could not fully argue for our judgements , we being bound up to the questions as stated by you . the usuall answer to our complaints heerin being , that the assembly sate not to argue the opinions of a few men , but that if we had any thing to say to the assertion brought in , we might . as also our earnest contending to have some questions ( which you all know are the greatest and most fundamentall points ) fairly disputed and debated , is a sufficient testimony of this our willingnesse . as in the entrance into the dispute of government , the first day , we pressed the handling of this , that there is a platform of government for the churches , under the gospel , laid down in the scripture , and desired to have discussed , what are the sure and certain wayes , whereby we may judge what of government , is held forth jure divino therein , which should have been fundamentall to all the disputes that were to follow : and this was professedly laid aside by you , which therfore in none of the subsequent debates , we could renew , and thus arguments were cut off , it being that great and necessary medium , by which the particulars should be confirmed , and in a manner , the whole controversie decided ; the greatest difference that were likely to grow betwixt us , being this , that the forms of government , you pretend to , and we deny , are asserted to be jure divino . in like manner that other next great question , about the intire power in congregations , that have a sufficient presbytery for all censures , which as it is in order the first that presents it self for discussion ( as was urged ) so also it is one of the greatest points in difference betwixt us and you : yet the debate of this was not onely denied the first place in the dispute , but was to this day declined by you ; although to have it argued was contended for by us , and not by us onely , but by many of those , that are for a subordinate government thereof to synods . and though earnest desires and motions for it were renewed and inculcated , yet were they as often laid aside . yea and this , although it was once expresly commended by the grand committee of the honorable members of both houses , joyned with twelve divines of the assembly , to be next disputed , as the best means , both of expedition , and of ending the controversie . and over and above all this , to argue this our willingnesse to dispute our way , in the aforesaid honorable committee appointed by an order of the honorable house of commons , to find out wayes , of accommodating different judgements in the assembly , the sub-committee of divines , consisting of two of us , and foure others , appointed by that honorable committee to prepare waies and propositions of accommodation , brought in the main and most of what practically we desired , and we therein added , that if such a libertie shall seem in the wisdome of this honorable committee , to be so prejudiciall to the peace of the church as not to be permitted , we humbly desire , the doctrinall principles wherein we differ about church-government , may be taken into serious consideration , and some other way of accommodation in practise thought upon , as shall seem fit to this honorable committee : and this was presented to that honorable committee and those twelve of the assembly , to be transmitted , whether to the honorable houses , or the assembly as they should think meet . after this , when upon occasion of something brought in by one brother , and intertained , we took hold of that example , and one of us , with consent of the rest , brought in seven propositions , which contained matter of difference betwixt us , professing , that if this reverend assembly would debate them , or any one of them , we would bring in more , untill we had brought in all the frame , and the assembly themselves should pick and chuse what they would debate , and what not . but these propositions were rejected with a refusall to debate any one of them . and after all this , though the main parts of the presbyteriall government , had been then voted by the assembly , and sent up to the honorable houses ( as , namely , that about ordination , and the presbyteriall government over many congregations , as also concerning the subordination of nationall , provinciall and classicall assemblies ) and there was not much remaining about church-government , to be concluded in this assembly : yet this reverend assembly requiring , ( by occasion of a book published , that reflected on these proceedings , that we had no hand in , nor knowledge of ) a whole frame of government , with the grounds and reasons thereof , to be brought in by us , and voted us heerto to be a committee , we yeilded our selves to be a committee , to bring in part by part , in like manner as the presbyteriall government was brought into the assembly , and disputed : but that was not accepted . and then it being said , that there was something in church-government , remaining undiscussed , and unresolved ; and it being further alledged that the assembly ●ad not sent up all that which they had concluded , but meant to present an entire frame and body to the honorable houses : and that we might take away all occasions of any such jealousies that we were unwilling to discover what we held ( which were commonly in mens mouthes abroad ) we yeilded to be a committee , to bring in the whole to this assembly , though upon all the fore-mentioned disadvantages , and were purposed and resolved amongst our selves so to do , and that in as convenient a time as a work of such a compasse could , ( in such a manner as was proposed by you ) be dispatched by us . and as in the debate about making us a committee , the assembly would not declare ( though pressed by us ) what they would do with that modell , and those reasons we should bring in ; so the voting of what yet remained in church-government , was hastened by you . and when not long after , upon occasion of the debate of one particular point , in which we differed from this assembly , we moved it might be deferred , because we should present our judgements and reasons about it , with the rest , ( for therein lay that which we accounted the favour of being made a committee by you ) it was publiquely answered , that therefore the assembly should the rather go on to the concluding of it , because we intended to bring it in ; and before we could dispatch that body we intended , so as to report it unto you according to your order ; ( the collection of the materials whereof , spent us two or three moneths , and we could not obtain the liberty to bring in any thing but the whole ) this assembly had presented to the honorable houses , as well what had been sent up by peeces afore , as what was since concluded , in one intire frame . by all which we perceived , that that which was the main end and use of presenting such a modell to this assembly , would be frustrated . and furthermore , we having given in ( as this assembly knows ) but two heads of dissenting reasons : the one against the presbyterial government over many congregations : the other against the subordination of synods . by the successe of the latter we see , that this assembly can assume the liberty ( if it so please ) to reserve those we shall now present , unanswered , as they have done those our dissenting reasons against subordination of synods , although it contain a great and main part of that wherein we differ , as also is of all other , of the greatest moment , both to this church and state , and hath been given in to this assembly ten moneths since , and their votes concerning thes● subordinations , as long since presented to the honorable houses , but have not been answered by any reply brought in to this assembly , and so not ready to have been sent up to the honorable houses . and if these we might now bring in , should be undertaken to be answered by this assembly , yet we still retain the sense of so much remedilesse prejudice , by being bound from replying again , as doth make us justly wary : we may for ever lie under whatever misinterpretations may happen , ( suppose but through mistake of yours , or imperfection of our expression ) without clearing our meaning , and we may be bound up from further urging or driving home that wherein the strength of any argument lies , if the dint thereof should be avoided by some specious diversion . and although our former reasons given in after dispute to both the honorable houses , according to their order , were therefore not our own , but to be disposed of according to their appointment ; yet what we should now give in , we conceive to be in our own power . upon these considerations we think that this assembly hath no cause now to require a report of us , nor will that our report be of any use , seeing that reports are for debates , and debates are for results to be sent up to the honorable houses , who have already voted another form of government then what we shall present . however it may be of more use some other way , which by this course may be prevented , and therefore we are resolved to wait for some further opportunitie , to improve what we have prepared . finis . the christians portion wherein is unfolded the unsearchable riches he hath by his interest in christ. whom injoying hee possesseth all things else. by r. sibbs d.d. and preacher to the honorable society of grayes-inne, and master of catherine hall in cambridge. published by t.g. and p.n. sibbes, richard, 1577-1635. 1637 approx. 48 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a12178 stc 22486 estc s117304 99852519 99852519 17844 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. a12178) transcribed from: (early english books online ; image set 17844) images scanned from microfilm: (early english books, 1475-1640 ; 1291:33) the christians portion wherein is unfolded the unsearchable riches he hath by his interest in christ. whom injoying hee possesseth all things else. by r. sibbs d.d. and preacher to the honorable society of grayes-inne, and master of catherine hall in cambridge. published by t.g. and p.n. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [2], 23, 23-67, [2] p. printed by john norton for john rothvvell, and are to be sold at the sunne in pauls church-yard, london : 1637. t.g. and p.n. = thomas goodwin and philip nye. with a final imprimatur leaf. reproduction of the original in the union theological seminary (new york, n.y.). library. some print show-through. pages 19-20 torn. beginning to page 26 from princeton theological seminary. library copy spliced at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 john latta sampled and proofread 2003-02 john latta text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the christians portion : wherein is unfolded the unsearchable riches he hath by his interest in christ. whom injoying hee possesseth all things else . by r. sibbs d. d. and preacher to the honorable society of grayes-inne , and master of catherine hall in cambridge . published by t. g. and p. n. london . printed by john norton for john rothvvell , and are to be sold at the sunne in pauls church-yard , 1637. 1 cor. 3. 21 , 22 , 23. ver. let noe man glory in man for all things are yours , whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come , all are yours , and you are christs , and christ is gods. the principall scope of the apostle in this place , is to cut off faction , and over much dependance upon men , who had crept into the consciences of people , and set up themselves in steed of christ : as that is the pride of false teachers to set up themselves in the conscience where christ alone should be . the apostle to prevent this , saith , let no man glory in man ; doe not glory in your teachers , they are but your servants , and christs servants , for all things are yours , all the teachers in the world are your servants and christs . having set downe this generall , all things are yours , to discourage them from glorying in man , he parcells that generall into particulars , paul , or apollo , or cephas , or life , or death . 1 all persons are yours . 2 all things are yours . 3 all events are yours . persons . paul , apollo , cephas . things . the world , or life , or death . events , whatsoever can come for the present or for time to come . all is yours . for the persons . paul , apollo , cephas are yours , therefore peter is not the head of the church ; he is named here in the third place , among the rest and after the rest . whether it bee paul , or apollo , or cephas , he is yours . you know who ground all their religion on this , peter is the head of the church , and they are the successors of peter but peter : is the churches , and therefore cannot be the head and commander . the world is yours . what world is the churches . 1 the world naturall is the churches , that is , the frame of heaven and earth , all things are made for man , and he is made for god. as the wise philosopher could say , that man is the end of all things in a semi-circle , that is , all things in the world are made for him . he is made for god in whom all things end . as all things come from a point and end there againe , so all things come from god and all end in god. we are christs , and christ is gods , but the world is ours , and wee are gods , all things in the world are our servants , for they mourne in blacke , as it were , for our miseries , since the fall . and in our restoring againe they shall bee restored , they waite for the day , as it is rom. 8. 21. for the glorious liberty of the sons of god : they have their happines and misery together with men . but there is another world that is ours , take it in the worst sense , the world of wicked men ; all their plotts and the prince of the world are the churches . how is this ? he and all his instruments are under the command of him that turnes all his designes contrary to his owne intention , this is a hell to satan , and one of the cheife torments he hath , that as his malice is limited by this power , so his power is limited by gods power , who overshootes him in his owne bow : what ever he designes against the head christ , and against his members the church , it is overturned for the good of the church . in the primitive church some were given over to satan , that they might learne not to blaspheme . it s a strange thing that satan should teach not to blaspheme who is the author of blasphemy . yet by consequence hee afflicting their bodies , thereupon they came to be wise , and seemed to be moderate and sober , and to be christianly minded , and not to blaspheme . so the prince of the world is ours in this , by an overcommanding power , that turnes all to good against his intentions . for there is but one grand monarch in the world. every kingdome is under a higher kingdome , there is but one to whom all are subject , there is one grand wheele that turnes all the other , and therefore satan himselfe is serviceable to gods end , whether hee will or noe . and then for the world of wicked men , all their designes , though for the present they seeme to bee against the church , yet they are serviceable to the church : for wicked men are but the launderers of the church ( as it were ) to wash the church , to purge the church , to doe base services that god intends for the refyning of the church , and all their hatred is for the good of the church , for god suffers the world to hate his children . that his children might not love the world : for if the vvorld did not hate his , they would love the world , and it would be a dangerous love . a the church is a strange corporation ; it is such a corporation as hath the greatest benefit by enemies : the enemies of the church are the promoters of the greatest good of the church : the very world is the churches , take it in the worst sense , for the wicked world that lies in mischiefe : but i will not dwell upon that . to goe on . or life . the life of others is the churches . why doth god continue the life of good magistrates and good pastors ? for the church : as paul saith , it were better for me to bee with christ , a great deale , yet for your sakes i must continue . i am content to be without the joyes of heaven a while for your good . and therefore my life is yours , it is at your service , for you i shall continue still . and so the life of good magistrates , it is for the benefit of the church ; it were better for them to be in heaven , the life of all that may be serviceable to the church , till they have acted their part and served god in their generation , as it is said of david acts 3. 36. hee served god in his owne generation : so every magistrate hath his generation , a time allotted , a generation to stand up in the church and state , and to serue god in his turne , and then god takes him away . and then the life of every particular christian is theirs , for god suffers them to injoy it so long as life may be a benefit to gather the more assurance of salvation , and to doe their worke that he hath given them to doe here , and when they have done their worke they are gathered to their fathers : so that life is the churches . and indeede life is a speciall benefit , because bythe advantage of life we further our reckonings , a good christian , the longer he lives , the larlarger good accounts hee hath , all his sinnes are wiped away , they shall not be laide to his charge , all his deeds , to a cup of cold water , shall be set on the score , and he shall be rewarded : there is not a sigh , not a teare , but it is regestred : the longer a man liveth , if hee should live methushelah his days , the richer he should be in good workes , and the more rich he is in good workes , the more he shall have his part and share in glory after , and therefore life is yours . the longer he lives the happier , the time in which he lives is for his good , and he makes the time happy , and it is happier for himselfe : the more rich he is in good workes , the more rich hee shall be in glory after . these things being so , we should be very thankefull that god yeelds to us this life , for besides an advantage of doing good , it is a preparative to a better . this life is ( as it were ) the seminary of heaven ; heaven indeede is the true paradice of all the plants of god , but they must have a seminary to be planted-in first , and therefore the church is called the kingdome of heaven , because wee are first planted here . now this life is an advantage , we are planted here in the church , to grow a while untill we be taken from your semina ry the paradice of the church , to the paradice in heaven . so life is ours for that end . i will not further inlarge the point , it is cleare . or death . as life is ours , so death is ours . it is astrange thing that death should be ours , that is a destroying hostile thing to nature , the king of feares as the scripture calls it a and that terrible of all terribles , as the philosopher , the last enemy u as paul saith ; that death should be ours . death is ours many wayes , you see here it is a peice of our joynture , for these words containe the joynture of the church . the church is christs spouse , all things are christs , and therefore all things are the spouses : and among other particular gifts given to the church , death is ours . it is a strange thing that death should be given to the church , and yet so it is , and we shall see this , if we consider how death in the gospell is turned into another thing , it is a harmelesse thing in the gospell the sting is pulled out , it hath lost all its venome in christ. now death is a passage to another world , it is the gate of glory , death nothing but divests us of these rayments that we have here on our bodies , and puts us into garments of glory , it puts off these ragges , and puts us into a better condition , that is all the hurt it doth , it ends all that is ill , and all is determined in death , it is the last evill , and it is the beginning of all that is good , that is everlastingly good , that is spiritually good & eternally good , for by death we are freed , both from the labour of sin which is a labour irkesome to gods people , by reason of a principle of corruption which they have in them , that accompanyes them till they be in their grave : death is the accomplishment of mortification , in death there is an end of the labour of sinne , and of all other labours whatsoever , for death is a sleepe , and all labours end in sleepe : & as after sleepe the spiritts are refreshed , so after death we shall be more refresht , then we can conceive now : so death is ours , it ends all labours of sinne , and all labours of the body , and it frees us from all contagion of wicked men , and from all greife from wicked men , and it sets us cleare out of satans reach ; satan hath nothing todoe with us when we are dead once ; because here the world is the kingdome of satan , but when we are gone hence , satan hath nothing to doe with us ; and that is a great priveledge , so death is ours , it frees us from all that is evill , our death is our birth-daie : indeede we never live till wedie , for what is your life ? alas it is a dying life . every day we live , a part of our life is taken away , we die every day ▪ a the more we have lived the lesse of our life we have to live , this is but a dying life . there are three degrees of life . the life in ▪ 1. the mothers wombe . 2. the world. 3. heaven . the life in heaven begins at death ; death is the birth-day of that life . deaths day is the birth-day of imimmortality . vvhen christ came to die to purchase life , he came not to die , to purchase a sorry life on earth : but he came to die to purchase immortall glory , that is the life that christ came to die for , and to purchase . the day of death is the first birth-day of that life ; and for our bodies , they are but refined by death , and fitted as vessells cast into the fire to be moulded and fashioned to be most glorious vessells after , so our bodies are fitted by the grave , till body and soule be for ever happy at the day of resurrection , so that death is ours , and here upon it is that the wiseman saith , that the day of death is better , then the day of birth , a when we are borne we come into miserie , when we die we goe out of misery : it is better to goe out of miserie then to come into misery . if the day of death be better then the day of birth to a christian , certainly then death is theirs , and blessed are those that die in the lord saith the spirit : u a voyce from heaven saith so , and therefore write , saith hee , it may be written ; if the spirit saith it , it is testimony and argument enough ; blessed are those that die in the lord , they rest from their labours , and their reward followes them . they rest from all that is evill and their reward followes them ; all that is good , their workes follow them , so that if all evill cease and all good follows , i hope death may well be said to be ours . death is ours , it is our preferment : why should we be afraid of that , that is a part of our portion ? as the apostle saith here . death is yours . i beseech you therefore , let us lay up this against those darke times wherein death will be represented to us as an uglie and grimme thing , it is so to nature indeede , but to faith death is my friend , it is become amyable : indeede there is nothing in the world that doth us so much good as death , for its the best physitian , it cures all deseases whatsoever of soule & body , it frees us from all . and indeede ( to shut up all this point ) death is the death of death , it is the destruction of it selfe , forafter death there is noe more death , so it consumes it selfe ; by death , we overcome death . wee can never die more , wee are freed from all death ; to be afraid of death is to be afraid of life , to be afraid of victory : for we never overcome death , till we die . lay up these considerations against the time of neede , the diseases of the body , the guilt of sin , the losse of imployment , the stripping of us of all earthly comforts , they will all meete in a cen ter , in a point , at death ; a man had neede to gather the greater comfort against that houre , and can we have a greater comfort then this that now it is become our friend , that it is ours ? now blessed bee god , for iesus christ , that hath made in him , even death the bitterest thing of all to bee sweete unto us . or things present . whatsoever is present serves us , whatsoever it be ; good or evill , all is yours but the most difficult is in things to come . for what assurance have we of things to come ? things to come are ours , whether they be good , or evill . for good ; death is to come , and that is ours ; and for judgement , that is ours , for our head , our saviour , and our husband he shall be our judge : and at the day of judgement , wee shall judge the world , and thenafter judgement , heaven is ours , immortality is ours , happines is ours , all is ours then . indeede the best is to come , this is the best part of the portion , for if wee had nothing but what we have in this world , we were of all men most miserable , alas what have we , if things present only are ours ? but things to come also are ours , and the best is behind , that for which christ came into the world , is behinde , that which he injoyes in heaven is ours , he will take his spouse where himselfe is , into his owne house , and he will finish the marriage , which is begun in contract , and then we shall be for ever with the lord. the things to come are the maine things , that which our faith layes hold of , that which we raise our selves and comfort our selves by ; are especially things to come , neyther eye hath seene , nor eare hath heard , nor hath ever entred into the hart of man to conceive those things that god hath prepared for his children , indeede it s a part of heaven to know them , and therefore the full knowledge of them is deferred for that time . the very judgement of the wicked and the eternall sentence of them , it is the churches , why ? it adds a luster to gods mercy in advancing his owne , as it is rom. 9. 23. god magnifies his mercy to the vessells of mercy by this , by punishing a company of reprobates in whom he hath noe delight , by reason of their sins ; his mercy much appeares by that , even by the eternall sentence and punishment of wicked men . so all serves to set out the glory and excellency of gods people . st. paul in rom. 8. ( that heavenly discourse of his ) towards the later end of the chapter saith triumphantly , nothing shall separate us from christ , neyther life , nor death , nor things present , nor things to come , it s a great comfort that nothing to come can doe us hurt , but this is a degree of comfort higher , that all things to come are ours , so then this text affords an exuberancy of comfort above that , it is excellent comfort that nothing shall separate , noe not death it selfe : but this is more , death is ours , and in being so , it shall not onely not separate us from christ , though it separate soule and body , but joyne us to him , i beseech you take it as a notion that may heple against the terror of that separation that is a meanes of conjunction , the dolefull separation of soule and body . two old friends joyne better friends together , the soule and christ , so things to come are ours , even all things taken in the largest sense , the bitterest of all things , even death it selfe , is ours . there are severall vses but the grand vse which the apostle manely intends , is . that a christian is as sure of the time to come , as of the time past , or present : we are sure of what we have had , and what we have , but a christian is in soe firme a condition and state ; that he may be as sure of what is to come , as of what he hath , because god and christ are not onely alpha but omega also . christ is not only hee was , and is , but is to come , he is jehova , the same for ever . u and therfore as things past could not hurt us from being elected and called , and things present cannot hurt us , but they are ours , so are things to come , because god and christ who is the mediator under god hath the command of all things to come , and therefore we may be as sure of things to come as of things present ; what comfort is this to a christian ; what should become of me if times of trouble and publique calamity should come , or personall to my selfe ? what idle forecasts are these , why things to come ? come what will come , all shall be for the best , all things to come are ours even all things to come are ours whatsoever . the apostle goes on and wrappes up all ( as it is the manner of inductions ) to save labour ; for it is in vayne in that manner of reasoning that we call inductions , to goe over all particulers , because there is the same reason in all ; as if he should say paul , and the world , and all things are yours ; what should i say more ? i should but trouble you and my selfe to name particulars all things are yours . but yet we must understand this with some limitts , wee must therefore unloose some knotts , and answer some cases of conscience , first , it may seeme there is no distinction of propertyes , if all be a christians , and if every christian may say , all is mine , then what is one mans , is anothers , and there will bee noe proprietie . i answer , undoubtedlie there is a distinction of properties in the things of this life , though all bee ours , because it is spoken of in another sense , all is ours , to helpe us to heaven ; all is ours in an order to comfort and happinesse , but for propriety , so all things are not ours ; for you know the distinction , some things are common jure naturae by the law of nature , as the sunne and ayre , and many such like things , and some jure gentium , by the law of nations , it is but some things are common jure gentium , but then there are some that by particular municipall lawes are proper . the distinction is established both by the law of god , and the law of man ; now not to stand long in answering this question , though there be some franticke people that are a little troubled with those things , anabaptists and the like , we see in scripture a distinction of estates . religion takes not away the distinction of master and servant , and therefore it takes not away distinction of goods which is lesse . it is a great burden to be a servant , but the scripture stablisheth the distinction of master and servant , and therefore it establisheth distinction of goods . the scripture stablisheth bounty and almes , if there be not a distinction of property where were almes ? saloman sayth , the rich , and poore meete together , god is the maker of both , pro. 22 , 2. vers. he meanes not , as men , but as poore and rich. if riches be of god , then distinction of properties is of god ; for what is riches but a distinction of properties , if god make poore , and rich , then there must bee poore and rich. the poore you have alwayes with you , mat. 26 , 11. therefore the meaning is all is yours , that is all , that we possesse , and all that we neede to helpe us , is ours , in that order and carriage of things that may helpe us , to heaven , and so the want of things is ours , as well as the having of them ; the very things which a christian wants , are his , not onely the grace of contentment to want but when god takes away those things that are hurtfull for him , that may hinder him in his course to heaven , that is his ; it is his , a part of his fortion , not to have things if god see it good ; the want of things is a part of this law. that which is commonly alleadged to the contrary is that in the acts 2. 44. all things were common . to which i answer , first , it was partly upon necessity , if all things had not then been common , they had all been taken from them . and then it was , secondly , arbitrary also , was it thine owne ? sayth peter acts 5. 4 thou mightest not have parted with it if thou wouldst , it was arbitrary , though it was common . and then , thirdly , all things were not common , some good men kept their houses , acts 12. mary had her house , acts 12. 12. vers. and then fourthly , all things were common , but how ? to distribute as they needed , not to catch who would and who can ; but they were so common , as they had a care to distribute to every one that which they needed another case is this , all is the churches ; all is good peoples , and therefore if a man bee naught , nothing is his . there is a great point of popery grounded upon this mistake . for therefore if kings be naught , say the jesuited papists , the pope may excommunicate princes in order to spirituall things , he is the lord and monarch of all , because they are evill governours , and all is the churches . but we must know , that politicall government is not founded upon religion , that if a prince be not religious he is no king : but it is founded upon nature , so that the heathen that have noe religion , yet they may have a lawfull government , and governors ; because it is not so built upon religion , but where that is not , yet this may be , and gods appoyntment to uphold the world , so that let the king be any thing or nothing for religion , he is a lawfull king. but it s further objected , that they succeede christ. &c. and he was the lord of the world , and they are the vicars of christ , and therefore they may dispossesse and invest whom they will. but you must know christ as man had no government at all , but christ as god-man , mediator , and so hee hath noe successor . that is incommunicable to the creature : christ as man had noe kingdome at all , for hee sayth my kingdome is not of this world , and s t austin sayth well , surely hee was not king that feared he should be a king , for when they came to make him king hee withdrew himselfe and went away , iohn 6. 15. undoutedly hee was noe temporall king that fled away , because he would be noe king. and now christ governes ●ll kings in the church ; how ? as god mediator , as god-man , not as man , in which respect he hath substitutes ; but not as god-man , so he hath none . they are all vayne impudent allegations , as if all were theyrs , because all is the churches to dispose , and the pope takes himselfe virtually to be the whole church . all are ours , doeth not this hinder bounty ? it is mine and therefore i doe not owe any bounty to others , it is mine owne . noe , all things that we possesse in this world are ours for the service of the church , and when christ calls for any thing that is ours , we must give it : and if we were not lyable to humane lawes , if we doe not , yet we are lyable to gods law ; and almes , mercy , is justice in gods account , for we ought to be mercifull to christs . and in the royall law , the workes of love and mercy are justice , and we with hold good from the owners , if we bee not mercifull ; for in religion the poore that by gods providence are cast on us to provide for , they have a right , though not in law to challenge it , yet in religion : that which we detayne from them is theirs , we with-hold good from the owners , when wee give not : and therefore as ambrose sayeth very well , if thou hast not nourished one , howsoever in the law thou art not a murderer , yet before god thou art , it is a breach of the law thou shalt not steale . not to relieve , the very denyall of comfortable almes , is stealth in gods esteeme . and therefore though all be ours , yet it is so ours , as that we must be ready to part with it , when christ in his members calls for it ; for then it is not ours . againe here is another question , if all bee ours , we may use a liberty in all things , what and how we list , because all is ours . i answer , the following are good consectaries hence , all is ours , and therefore with thankefullnes we may use any good creature of god. all is ours , and therefore wee should not bee scrupulous in the creatures , we should not superstitiously single out one creature from another , as if one were holier then another . all is ours , and therefore with a good conscience we may use gods bounty ; but hereupon we must not take upon us to use things as wee list , because all is ours , there is difference betweene right and the use of that right . and gods children have right to that which god gives them , but they have not the use of that right at all times , at least it may bee suspended . as for example , in case the lawes forbid the use of this , or that which wee have a right to , and so in case of scandall a man hath right to eate or not to eate , but if his eating offend his brother , he must suspend the use of his right . 1 cor. 10. 9. so all things are ours in right , not in the use of that right , for then it is oft-times a scandall to the weake brethren , there is an excellent place for this in the first epistle to the corinthians , where he gives directions . whatsoever is sold in the shambles that eate asking noe question , that is , freely take all the creatures of god without scruple , for the earth is the lords and the fullnes thereof . psal. 24. 1. god out of his bounty spreads a table for all creatures , for men especially , the eyes of all things looke up unto thee , and thou givest them meate in due season , psalme 145. 15 , 16. the earth is the lords and the fullnes thereof , make noe scruple therefore : but marke in verse 28. he restraynes the vse of that liberty upon the same text of scripture psalme 24. but if any man say this is offered to an idoll , and take offence , eate not for his sake that shewed it , and for conscience sake , till he be better satisfyed , for the earth is the lords and the fullnes thereof . can the same reasons be for contraries ? yes , that is for thy selfe , when thou art alone , take all things boldly , god envies not thy liberty , take any refreshment , yet needst thou not to eate to offend thy brother ; god having given thee variety of creatures even in abundance , and hath not limited thee , or that creature , so that the same reason answereth both . the earth is the lords and the fullnes thereof , vse it then alone , and not to the scandall of thy brother , for the earth is the lords and the fullnes thereof , why shouldst thou use this creature as if there were noe more but this ? and therefore in case of scandall and offence , we should suspend our liberty , though all be ours . againe though all bee ours , yet notwithstanding wee have not a sanctifyed vse , but by the word and prayer , as it is . 1 tim. 4. 4. every creature of god is good , &c. his meaning is this , though wee have a right to all things to our comfort , to helpe us to heaven , to cheere us in our way , to bee , as it were , chariotts to carry us , yet in the use of that right wee must sanctify all by prayer ; wee must doe it in fayth that wee may apprehend our right , that wee doe not use them with a scrupulous conscience , and then wee must sanctify it with prayer , wee must take it with gods leave , for though wee have a right in the use of it , we must take it at his hand . and for instance . a father gives all to his sonne that hee needs , and promiseth his sonne that hee shall want nothing , but hee will have his sonne write a latter before hee have a particular right to any thing , hee will have his sonne acknowledge his homage : you shall have all , but i will heare from you first , you shall have all but i will reach it to you from my hand : soe god deales with his children , they have a right to all , but hee reacheth it to them in the use of the meanes , wee must have a civill right by labour or by conctract , &c. and then wee must have a religious right sanctifyed by prayer ; we must not pull gods blessings out of his hands , for though he gives us a right in the thing , yet in the use of that right , he will have us holy men . if you aske what is the reason that good men oft fall to decay , and have a great many crosses in the world. vvhy surely ( not to enter into gods mysteries , what the secret cause of this may be ) one among many is , when they have gods blessings , they sanctifie them not with prayer , they pray not for a blessing , they use them not religiously and holily , and they venture upon their right with scandall and offence to others . well thus we see how all things are ours , with answers to such objections as might bee moved , all things are ours , that is , howsoever we have a right to the thing yet we must have also a right in the thing . to make some use of all , and so an end of this point all things are ours , in regard of right to all things , if it bee for our good , whether paul , or apollo , or cephas ; here wee see then the rich joynture of a christian , that all things are his , that is , they are so farre his as shall further his journey to god ; for though hee have a jus , as i sayd before , to allthings , hee shall have in particular nothing conueyed to him , but that , that may helpe him to heaven , if a man say , why have i not the use of such things , god in wisedome sees that it is not fit to bring him to heaven . if poverty be good , i shall have it . if disgrace be good , i shall have it . if the order of evill things will helpe me to heaven , i shall have them . if crosse winds will blow me to heaven , i shall have them . for i sayd before , the world and the miseries of the world , the persecutions and afflictions all are ours , that is the worst things are commanded to serve for our maine good . and is not this a wonderfull prerogative that a christian hath ; that turne him to what condition you will , kill him or spare his life , you hurt him nothing eyther wayes ? if you spare his life , life is his , god sees his life is good for the church ; if you kill him , death is his ; kill him , save him , inrich him , beggar him , his happines is not at your command ; there is a commanding power to rule all things , for the good of gods people that is not at the devotion of any creature in the world , eyther divells or men . and therefore let us comfort our selves in this , in regard of the large joynture that wee have , wee have all things to be ours . and therefore when a christian comes to bee religious , to be a true christian indeede , a member of christ , what doth he loose , he looseth nothing , all things are his , because christ is his . but to goe on , in the second branch sayth he . you are christs . there is the tenure we hold all things by , because wee are christs , whatsoever the tenure in capite bee amongst men ( which you are better acquainted with then my selfe ) i know not , i am sure it is the best tenure in religion . all is ours , because wee are christs , we hold all in that tenure , if wee be not christs , nothing is ours comfortably , we are christs and therefore all is ours . those that are not christs are not the things theirs that they have , because they are not christs ? have not wicked men title to what they have ? i answer they have , and it is rigour in some , that say wicked men are usurpers of that they have , they have a title , both a civill title , and a title before god. god gave nebuchadonessar tirus as a reward , and god gives wicked men a title of that they have , and they shall never bee called to account at the day of judgement for possessing of what they had , but for abusing that possession , and therefore properly they are not usurpers in regard of possession , but they shall render an account of the abuse of that bounty . it is in this , as it is in the kings carriage to a traitor : when a king gives a traitor his life , he gives him meate and drinke that may maintayne his life by the same right that hee gives him his life ; god will have wicked men to live so long , to doe so much service to the church ; for all are not extremely wicked that are not christs members , that goe to hell , but there are many of excellent parts , and indowments that god hath appointed to doe him great service , though they have an evill eye , and intend not his service , but to raise themselves in the world , yet god intends their service for much purpose , and he gives them incouragement in the world , as hee will not be behind with the worst men , if they doe him service , they shall have their reward in that kinde , psalme 62. 12. if it be in policy of state , they shall have it in that , and they shall have commendations and applause of men ; if they looke for that : and if he give them not heaven , they can not complayne , for they cared not for that , they did it not with an eye for that ; now if god use the labour , and the industry , and the parts , and indowments of wicked men for excellent purposes , he will give them their reward for outward thinges , verily you have your reward , sayth christ , math. 6. 2. when he gives them life he gives them outward liberties , and therefore they are noe usurpers in that regard , yet those have not so full a title as a christian hath , to that they have . now to come more directly to the second branch and to shew ; how wee are christs . i have unfolded that poynt upon another text , and therefore i will but touch it here , because there bee divers here that did not heare the unfolding of that text. my beloved is mine and i am his , can. 6. 3. not to speake of creation , he made all things , but we are christs by his redemption and purchase , he purchased his church with his owne blood , acts 20. 28. and secondly , wee are christs by spirituall marriage , for we are his , and christ is ours , in all sweete relations he is ours , he hath purchased us to be his in all the sweete termes of relation , name what you will , we are christs ; we are his subjects , as he is a king ; we are his servants , as he is a lord , we are his schollers , as he is a prophet ; we are his spouse , as he is a husband ; we are members , as he is an head ; you cannot name any degree of subjection , if it be a sweete subjection and subordination , but we are that to christ , and christ is that to us , so that christ is ours , and we are christs in all the sweete relations that can be , we are his members , we are his spouse , we are his children , for he is the everlasting father isa. 9. 6. he is all that can be to us , and we are all that can be to him that is lovely and good , we are christs , and therefore all things are ours , because we are christs , so that we see from this , that christ comes in betweene god and us . god is a pure and holy god , a consuming fire , and we as chaffe and dust , and therefore christ comes betweene , you are christs . why ? because god is a consuming fire of himselfe , there must be a mediator , to come betweene , who is a friend to both sides , to us as man , to him as god , so must bee a meanes of conveying all things from god ; all things come originally from the fountaine of all , god , they are gods , and in god you know the three persons meete in one nature , in god the father , sonne , and holy ghost , i but the holy god in three persons doth not convey immediately good things to us , but by the mediation of christ , mediator . all things are ours , and therefore we are christs , and christ is gods ; for god would have it thus since the fall , that having lost all wee should recover all againe by the second adam , that should bee a publike person ; a mediatour betweene him and vs , and so through christ wee should have accesse , and entrance to the father by him , and that by him we should have boldnes , and that god againe downe-ward might doe all things with due satisfaction to his justice , because we are as stuble , and god a consuming fire , were not christ in the middle what entercourse could there be betweene the lord and us ? noe other than betweene the fire , and the stuble , majesty on his side , and misery and sinne on ours , there must be a mediator , to bring these two contraries together . and therefore all is ours , because we are christs , and christ is gods ; so all comes downeward through christ , from god to us , god doth all in christ to us , he chooseth us in christ and sanctifyes us in christ , he bestowes all spirituall blessings on us in christ , as members of christ , he conveyes all through christ. to christ first , he hath put fullnes in him , and of his fulnesse we receive grace for grace , for christ is compleat , and in him we are compleat . now all things come downeward from god through christ , so from us to god upward , all is ours , and we are christs , and christ is gods , and therefore we have noe entercourse with that great god , who is a consuming fire , if we be to deale with him in himselfe , but through christ , and therefore we aske all in christs name . whatsoever you aske the father in my name , &c. joh. 14. 13 , 14. and doe all in the name of christ. col. 3. 17. for it were presumptious arrogance and fruitlesse , if we should goe to god in our owne name ; but we goe in the name of christ , considering that he is the midle that knitts god and us together , and therefore lord we come not to thee in our owne name , and in our owne worth , and in our owne desert , which is none at all , we come to thee in the merits of christ , in the mediation of christ , in that love thou bearest him , and that , for his sake , thou bearest to us , that are his members , that is the way of entercourse betweene god and us , not to thinke of god absolutely out of christ , that is a terrible thought , nothing more terrible than to thinke of god out of the mediatour , but to thinke of god in christ nothing more sweete , for now the nature of god is lovely comming to us in christ , and the majesty and justice of god are lovely comming to us from christ. as the waters of the sea , though they be salt of themselves , when they are strayned through the earth are sweete in the rivers , so though the justice of god be a terrible thing , yet when it comes through christ to be satisfyed , it is sweete , for lord thou wilt not punish the same sin twice , and the majesty and greatnes of god is comfortable , whatsoever is gods is ours , because christ is ours , god in his greatnes , in his justice , in his power , all things being derived and passing through christ are sweete , and comfortable to us : and therefore from excellent wisedome , the apostle inserts the mediator betweene all things are yours , and you are christs , and christs is gods. finis . imprimatur tho. wykes r. p. epis. londi . capell . domest . notes, typically marginal, from the original text notes for div a12178-e190 the apostles scope in these words ▪ the division of the text. an inferencefrom the first particular . 2 particular . the naturall world is the churches . rom. 8. 21. the world of wicked men is also the churches . and therein first the good of this world 1 tim. 1. 20 2 all wicked men . simile . iames 4 4. a a consectary from the former particulars 3 particular . 3 particulars how life is the churches . 1 the life of ministers . philip. 1. 23 , & 24. 2 the life of magistrats . 3 the life of every particular christian. the benefit of longer life vse of this particular . thankfullnes for life . 4 particular how death is the churches . a ioh. 15. 26. u 1 cor. 15 , 26. 1. death by the gospell is ●ours , a snake without a sting . 2. it s the passage ●●●n all ●ill to all good . 3 death is the beginning of eternall life . a 1 cor. 15. 31. 3 degrees of life . a eccle. 7. 1. u revel . 14. vse . rom 6. 1 cor. 15. 54. 5 particulars how things to come are ours . 1 all good things . 1 cor. 62. 1 cor. 2. 9. 2 all evill rom. 9. 23. rom. 8. 38. 38. a christian sure of the future . rev. 1. 8. u heb. 13 ● . limitations and resolutions of some cases and questions . 1. concerning propriety . ob. ans. how all is ours , and not ours . read iud 11. from . 12 , vers . to 20. ans. 1. 2. 3. 4. the 2. case concerning the right of evill men . ob. in ordine ad spiritualia . ans. ob. ans. 3. cas . ans. 4 case . ans. 1 cor. 10 25. qu. ans. simi . qu. ans. vse . the largnesse of the churches ioynture . singular consolation for all true christians qu. ans. ezek. 29 18 19. how wee are christs . cant. 6. 3. 1. by his redemption . 2. by marriage in al sweete relations . christ is our mediator , and why. all good comes to us from god through christ. all must be returned to god through christ. an apologeticall narration, humbly submitted to the honourable houses of parliament. by tho: goodwin, philip nye, sidrach simpson, jer: burroughes, william bridge. this text is an enriched version of the tcp digital transcription a85427 of text in the english short title catalog (thomason e80_7). 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. 53 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85427 wing g1225 thomason e80_7 99860270 99860270 155610 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. a85427) transcribed from: (early english books online ; image set 155610) images scanned from microfilm: (thomason tracts ; 14:e80[7]) an apologeticall narration, humbly submitted to the honourable houses of parliament. by tho: goodwin, philip nye, sidrach simpson, jer: burroughes, william bridge. goodwin, thomas, 1600-1680. [4], 31, [1] p. printed for robert dawlman, london : m.dc.xliii. [1643] reproduction of the original in the british library. eng church of england -clergy -early works to 1800. church of england -history, (17th century) -early works to 1800. a85427 (thomason e80_7). civilwar no an apologeticall narration, humbly submitted to the honourable houses of parliament.: by tho: goodwin, philip nye, sidrach simpson, jer: bu goodwin, thomas 1643 9158 3 0 0 0 0 0 3 b the rate of 3 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 elspeth healey sampled and proofread 2007-12 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion this apologeticall narration of our reverend and deare brethren the learned authors of it , 't is so full of peaceablenesse , modesty , and candour ; and withall , at this time so seasonably needfull , as well towards the vindication of the protestant party in generall , from the aspersions of incommunicablenesse within it selfe , and incompatiblenesse with magistracy ; as of themselves in particular , both against misreportings from without , & some possible mistakings from within too : that however for mine own part i have appeared on , and doe still encline to the presbyteriall way of church government , yet doe i think it every way fit for the presse . charles herle . an apologeticall narration , hvmbly svbmitted to the honourable houses of parliament . by tho : goodwin , philip nye , sidrach simpson , jer : burroughes , william bridge : london , printed for robert dawlman . m. dc . xliii . an apologeticall narration of some ministers , formerly in exile : now members of the assembly of divines . our eares have been of late so filled with a sudden and unexpected noyse of confused exclamations , ( though not so expresly directed against us in particular , yet in the interpretation of the most , reflecting on us ) that awakened thereby , we are enforced to anticipate a little that discovery of our selves which otherwise we resolved to have left to time and experience of our wayes and spirits , the truest discoverers and surest judges of all men and their actions . and now we shall begin to make some appearance into publique light , unto whose view and judgements should we ( that have hitherto laine under so dark a cloud of manifold mis apprehensions ) at first present our selves , but the supreame judicatory of this kingdome , which is and hath been in all times the most just and severe tribunall for guiltinesse to appeare before , much more to dare to appeale unto ; and yet withall the most sacred refuge and asylum for mistaken and mis-judged innocence ? the most , if not all of us , had ten years since ( some more , some lesse ) severall setled stations in the ministery , in places of publique use in the church , not unknown to many of your selves ; but the sinful evill of those corruptions in the publique worship and government of this church , which all doe now so generally acknowledge and decrie , took hold upon our consciences long before some others of our brethren ; and then how impossible it was to continue in those times our service and standings , all mens apprehensions will readily acquit us . neither at the first did we see or look further then the dark part , the evill of those superstitions adjoyned to the worship of god , which have been the common stumbling block and offence of many thousand tender consciences , both in our own and our neighbour churches , ever since the first reformation of religion : which yet was enough to deprive us of the publique exercise of our ministeries , and together therewith ( as the watchfulnesse of those times grew ) of our personall participation in some ordinances ; and further exposed us either to personall violence and persecution , or an exile to avoid it : which latter we did the rather choose , that so the use and exercise of our ministeries ( for which we were borne and live ) might not be wholly lost , nor our selves remain debarred from the enjoyment of the ordinances of christ , which we account our birth-right , and best portion in this life . this being our condition , we were cast upon a farther necessity of enquiring into and viewing the light part , the positive part of church-worship and government ; and to that end to search out what were the first apostolique directions , pattern and examples of those primitive churches recorded in the new testament , as that sacred pillar of fire to guide us . and in this enquirie , we lookt upon the word of christ as impartially , and unprejudicedly , as men made of flesh and blood are like to doe in any juncture of time that may fall out ; the places we went to , the condition we were in , the company we went forth with , affording no temptation to by as us any way , but leaving us as freely to be guided by that light and touch gods spirit should by the word vouchsafe our consciences , as the needle toucht with the load-stone is in the compasse : and we had ( of all men ) the greatest reason to be true to our own consciences in what we should embrace , seeing it was for our consciences that we were deprived at once of what ever was dear to us . we had no new common-wealths to rear , to frame church-government unto , whereof any one piece might stand in the others light , to cause the least variation by us from the primitive pattern ; we had no state-ends or politicall interests to comply ▪ with ; no kingdoms in our eye to subdue unto our mould ; ( which yet will be coexistent with the peace of any form of civil government on earth ) no preferment or worldly respects to shape our opinions for : we had nothing else to doe but simply and singly to consider how to worship god acceptably , and so most according to his word . we were not engaged by education or otherwise to any other of the reformed churches ; and although we consulted with reverence what they hold forth both in their writings and practice , yet we could not but suppose that they might not see into all things about worship and government , their intentions being most spent ( as also of our first reformers in england ) upon the reformation in doctrine , in which they had a most happy hand : and we had with many others observed , that although the exercise of that government had been accompanied with more peace , yet the practicall part , the power of godlinesse and the profession thereof , with difference from carnall and formall christians , had not been advanced and held forth among them , as in this our owne island , as themselves have generally acknowledged . we had the advantage of all that light which the conflicts of our owne divines ( the good old non-conformists ) had struck forth in their times ; and the draughts of discipline which they had drawn ; which we found not in all things the very same with the practises of the reformed churches ; and what they had written came much more commended to us , not onely because they were our own , but because sealed with their manifold and bitter sufferings . we had likewise the fatall miscarriages and shipwracks of the separation ( whom ye call brownists ) as land-marks to fore-warn us of those rocks and shelves they ran upon ; which also did put us upon an enquiry into the principles that might be the causes of their divisions . last of all , we had the recent and later example of the wayes and practices ( and those improved to a better edition and greater refinement , by all the fore-mentioned helps ) of those multitudes of godly men of our own nation , almost to the number of another nation , and among them some as holy and judicious divines as this kingdome hath bred ; whose sincerity in their way hath been testified before all the world , and wil be unto all generations to come , by the greatest undertaking ( but that of our father abraham out of his own countrey , and his seed after him ) a transplanting themselves many thousand miles distance , and that by sea , into a wildernes , meerly to worship god more purely , whither to allure them there could be no other invitement . and yet we still stood as unengaged spectators , free to examine and consider what truth is to be found in and amongst all these , ( all which we look upon as reformed churches ) and this nakedly according to the word ; we resolved not to take up our religion by or from any partie , and yet to approve and hold fast whatsoever is good in any , though never so much differing from us , yea opposite unto us . and for our own congregations , we meane of england ( in which thorough the grace of christ we were converted , and exercised our ministeries long , to the conversion of many others ) we have this sincere profession to make before god and all the world , that all that conscience of the defilements we conceived to cleave to the true worship of god in them , or of the unwarranted power in church governours exercised therein , did never work in any of us any other thought , much lesse opinion , but that multitudes of the assemblies and parochiall congregations thereof , were the true churches and body of christ , and the ministery thereof a true ministery : much lesse did it ever enter into our hearts to judge them antichristian ; we saw and cannot but see that by the same reason the churches abroad in scotland , holland , &c. ( though more reformed ) yet for their mixture must be in like manner judged no churches also , which to imagine or conceive , is and hath ever been an horrour to our thoughts . yea we alwayes have professed , & that in these times when the churches of england were the most , either actually overspread with defilements , or in the greatest danger thereof , and when our selves had least , yea no hopes of ever so much as visiting our own land again in peace and safety to our persons ; that we both did and would hold a communion with them as the churches of christ . and besides this profession , as a reall testimony thereof , some of us after we , actually , were in this way of communion , baptized our children in parishionall congregations , and ( as we had occasion ) did offer to receive into the communion of the lords supper with us , some ( whom we knew godly that come to visit us when we were in our exile ) upon that relation , fellowship , and commembership they held in their parish churches in england , they professing themselves to be members thereof , and belonging thereunto . what we have since our returne publiquely and avowedly made declaration of to this purpose , many hundreds can witnesse , and some of our brethren in their printed bookes candidly do testify for us . and as we alwayes held this respect unto our own churches in this kingdome , so we received and were entertained with the like from those reformed churches abroad , among whom we were cast to live , we both mutually gave and received the right hand of fellowship , which they on their parts abundantly manifested by the very same characters and testimonies of difference which are proper to their own orthodoxe churches , and whereby they use to distinguish them from all those sects ( which they tollerate , but not own ) and all the assemblies of them ( which yet now we are here some would needs ranke us with ) granting to some of us their own churches , or publique places for worship , to assemble in , where themselves met for the worship of god at differing houres the same day : as likewise the priviledge of ringing a publique bell to call unto our meetings : which we mention because it is amongst them made the great signall of difference between their own allowed churches and all other assemblies , unto whom it is strictly prohibited and forbidden , as guiciardine hath long since observed : and others of us found such acceptance with them , that in testimony thereof they allowed a full and liberall maintenance annually for our ministers , yea and constantly also wine for our communions . and then we again on our parts , not onely held all brotherly correspondency with their divines , but received also some of the members of their churches ( who desired to communicate with us ) unto communion in the sacraments and other ordinances , by virtue of their relation of membership retained in those churches . now for the way & practices of our churches , we give this briefe and generall account . our publique worship was made up of no other parts then the worship of all other reformed churches doth consist of . as , publique and solemne prayers for kings and all in authority , &c. the reading the scriptures of the old and new testament ; exposition of them as occasion was ; and constant preaching of the word ; the administration of the two sacraments , baptisme to infants , and the lords supper ; singing of psalmes ; collections for the poor , &c. every lords day . for officers and publique rulers in the church , we set up no other but the very same which the reformed churches judge necessary and sufficient , and as instituted by christ and his apostles for the perpetuall government of his church , that is , pastors , teachers , ruling elders , ( with us not lay but ecclesiastique persons separated to that service ) and deacons . and for the matter of government and censures of the church , we had nor executed any other but what all acknowledge , namely , admonition , and excommunication upon obstinacie and impenitencie , ( which we blesse god we never exercised . ) this latter we judged should be put in execution , for no other kind of sins then may evidently be presumed to be perpetrated against the parties known light ; as whether it be a sin in manners and conversation , such as is committed against the light of nature , or the common received practices of christianity , professed in all the churches of christ ; or if in opinions , then such , as are likewise contrary to the received principles of christianity , and the power of godlinesse , professed by the party himselfe , and universally acknowledged in all the rest of the churches , and no other sins to be the subject of that dreadful sentence . and for our directions in these or what ever else requisite to the manage of them , we had these three principles more especially in our eye , to guide and steere our practice by . first , the supreame rule without us , was the primitive patterne and example of the churches erected by the apostles . our consciences were possessed with that reverence and adoration of the fulnesse of the scriptures , that there is therein a compleat sufficiencie , as to make the man of god perfect , so also to make the churches of god perfect , ( meere circumstances we except , or what rules the law of nature doth in common dictate ) if the directions and examples therein delivered were fully known and followed . and although we cannot professe that sufficiency of knowledge as to be able to lay forth all those rules therein which may meet with all cases and emergencies that may or sometimes did fal out amongst us , or that may give satisfaction unto all queres possible to be put unto us ; yet we found principles enough , not onely fundamentall and essential to the being of a church , but superstructory also for the wel-being of it , and those to us cleare and certaine , and such as might well serve to preserve our churches in peace and from offence , and would comfortably guide us to heaven in a safe way : and the observation of so many of those particulars to be laid forth in the word , became to us a more certaine evidence and cleare confirmation that there were the like rules and ruled cases for all occasions whatsoever , if we were able to discerne them . and for all such cases wherein we saw not a cleare resolution from scripture , example , or direction , wee stil professedly suspended , untill god should give us further light , not daring to eeke out what was defective in our light in matters divine with humane prudence , ( the fatall errour to reformation ) lest by sowing any piece of the old garment unto the new , we should make the rent worse ; we having this promise of grace for our encouragement in this , which in our publique assemblies was often for our comfort mentioned , that in thus doing the will of god we should know more . a second principle we carryed along with us in all our resolutions , was , not to make our present judgement and practice a binding law unto our selves for the future , which we in like manner made continuall profession of upon all occasions . we had too great an instance of our own frailty in the former way of our conformity ; and therefore in a jealousie of our selves , we kept this reserve , ( which we made open and constant professions of ) to alter and retract ( though not lightly ) what ever should be discovered to be taken up out of a mis-understanding of the rule : which principle wee wish were ( next to that most supreame , namely , to be in all things guided by the perfect wil of god ) enacted as the most sacred law of all other , in the midst of all other laws and canons ecclesiastical in christian states and churches throughout the world . thirdly , we are able to hold forth this true and just apologie unto the world , that in the matters of greatest moment and controversie , we stil chose to practice safely , and so , as we had reason to judge that all sorts , or the most of all the churches did acknowledge warrantable , although they make additaments thereunto . for instance : whereas one great controversie of these times is about the qualification of the members of churches , and the promiscuous receiving and mixture of good and bad ; therein we chose the better part , and to be sure , received in none but such as all the churches in the world would by the balance of the sanctuary acknowledge faithful . and yet in this we are able to make this true and just profession also , that the rules which we gave up our judgements unto , to judge those vve received in amongst us by , vvere of that latitude as would take in any member of christ , the meanest , in whom there may be supposed to be the least of christ , and indeed such and no other as all the godly in this kingdome carry in their bosomes to judge others by . we took measure of no mans holinesse by his opinion , whether concurring with us , or adverse unto us ; and churches made up of such , we were sure no protestant could but approve of , ( as touching the members of it ) to be a true church , with which communion might be held . againe , concerning the great ordinance of publique prayer and the lyturgie of the church , whereas there is this great controversie upon it about the lawfulnesse of set formes prescribed ; we practiced ( without condemning others ) what all sides doe allow , and themselves doe practice also , that the publique prayers in our assemblies should be framed by the meditations and study of our own ministers , out of their own gifts , ( the fruits of christs ascension ) as well as their sermons use to be . this vve vvere sure all allowed of , though they superadded the other . so likewise for the government and discipline in the churches , however the practice of the reformed churches is in greater matters to govern each particular congregation by a combined presbyterie of the elders of several congregations united in one for government ; yet so , as in their judgements they allow , especially in some cases , a particular congregation , an entire and compleat power of jurisdiction to be exercised by the elders thereof within it selfe ; yea and our own master cartwright , holy baynes , and other old non-conformists , place the power of excommunication in the elde●ship of each particular church with the consent of the church , untill they do miscarry , and then indeed they subject them to such presbyterial and provincial assemblies as the proper refuge for appeales and for compounding of differences amongst churches ; which combination of churches others of them therefore call ecclesiae ortae , but particular congregations ecclesiae primae , as wherein firstly the power and priviledg of a church is to be exercised . and vvithall vve could not but imagine , that the first churches planted by the apostles , were ordinarily of no more in one city at first then might make up one entire congregation , ruled by their own elders , that also preached to them ; for that in every city where they came , the number of converts did or should arise to such a multitude as to make several and sundry congregations , or that the apostles should stay the setting up of any churches at all , until they rose to such a numerous multiplication as might make such a presbyterial combination , we did not imagine . we found also those non conformists ( that wrote against the episcopal government ) in their answer to the arguments used for episcopal government over many churches , brought from the instances of the multitude of beleevers at jerusalem , and other places and cities , mentioned in the new testament , to assert that it could not be infallibly proved that any of those vve reade of in the acts and elsewhere ; vvere yet so numerous , as necessarily to exceed the limits of one particular congregation in those first times . we found it also granted by them all , that there should be several elders in every congregation , who had power over them in the lord ; and we judged that all those precepts , obey your elders , and them that are over you , were ( to be sure , and all grant it ) meant of the pastours and teachers , and other elders that were set over them in each particular congregation respectively , and to be as certainly the intendment of the holy ghost , as in those like commands , wives obey your owne husbands , servants your own governours , to be meant of their several families respectively . we could not therefore but judge it a safe and an allowed way to retaine the government of our severall congregations for matter of discipline within themselves , to be exercised by their own elders , whereof we had ( for the most part of the time we were abroad ) three at least in each congregation , whom we were subject to : yet not clayming to our selves an independent power in every congregation , to give account or be subject to none others , but onely a ful and entire power compleat within our selves , until we should be challenged to erre grosly ; such as corporations enjoy , who have the power and priviledge to passe sentence for life & death within themselves , and yet are accountable to the state they live in . but that it should be the institution of christ or his apostles , that the combination of the elders of many churches should be the first compleat and entire seat of church power over each congregation so combined ; or that they could challenge and assume that authority over those churches they feed and teach not ordinarily by virtue of those fore-mentioned apostolicall precepts , was to us a question , and judged to be an additament unto the other , which therefore rested on those that allowed us what we practised , over and above , to make evident and demonstrate ( and certainly of all other the challenge of all spiritual power from christ had need have a cleare pattent to shew for it ) yea wee appeale further unto them that have read bookes , whether untill those latter wrytings of the two reverend and learned divines of scotland set forth after our return , nor much more then two yeeres since , and others of no elder date from holland , and one of our own divines more lately written with much learning and ingenuity ; there hath been much settly and directly or with strength insisted on to prove that governement ; and although assert and inculcate it they do as their opinions , yet the full strength and streame of our non-conformists wrytings and others are spent rather in arguments against , & for the overthrowing the episcopall government , and the corruptions that cleave to our worship , and in maintayning those severall officers in churches which christ hath instituted in stead thereof ( in which we fully agree with them ) then in the proofe of a combined classicall presbyteriall government as it is authoritatively practised in the most reformed churches . and whereas the common prejudice and exception laid into all mens thoughts against us and our opinions is , that in such a congregationall governement thus entire within it self , there is no allowed sufficient remedy for miscarriages , though never so grosse ; no reliefe for wrongful sentences or persons injured thereby ; no roome for complaints : no powerful or effectual means to reduce a church or churches that fal into heresie , schisme , &c. but every one is left and may take liberty without controule to do what is good in their own eyes ; we have ( through the good providence of god upon us ) from the avowed declarations of our judgements among our churches mutually during our exile , and that also confirmed by the most solemne instance of our practice , wherewith to vindicate our selves and way in this particular ; which upon no other occasion we should ever have made thus publique . god so ordered it that a scandall and offence fell out between those very churches whilst living in this banishment ( whereof we our selves , that write these things , were then the ministers ) one of our churches having unhappily deposed one of their ministers , the other judged it not onely as too suddaine an act ( having proceeded in a matter of so great moment without consulting their sister churches , as was publiquely professed we should have done in such cases of concernement ) but also in the proceedings thereof as too severe , and not managed according to the rules laid down in the word . in this case our churches did mutually and universally acknowledge and submit to this as a sacred and undoubted principle and supreame law to be observed among all churches , that as by virtue of that apostolical command , churches as wel as particular men are bound to give no offence neither to iew nor gentile , nor the churches of god they live amongst . so that in all cases of such offence or difference , by the obligation of the cōmon law of cōmunion of churches , & for the vindication of the glory of christ , which in cōmon they hold forth , the church or churches chalenged to offend or differ , are to submit themselves ( upon the challenge of the offence or complaint of the person wronged ) to the most full & open tryall & examination by other neighbour churches offended there at , of what ever hath given the offence : and further , that by the virtue of the same and like law of not partaking in other mens sins , the churches offended may & ought upon the impenitency of those churches , persisting in their errour and miscarriage to pronounce that heavy sentence , against them , of with-drawing and renouncing all christian communion with them until they do repent ; and further to declare and protest this , with the causes thereof , to all other churches of christ , that they may do the like . and what further authority , or proceedings purely ecclesiasticall , of one , or many sister churches towards another whole church , or churches offending , either the scriptures doe hold forth , or can rationally be put in execution ( without the magistrates interposing a power of another nature , unto which we upon his particular cognisance , and examination of such causes , professe ever to submit , and also to be most vvilling to have recourse unto ) for our parts vve savv not then , nor do yet see . and likewise we did then suppose , and doe yet , that this principle of submission of churches that miscarry unto other churches offended , together with this other , that it is a command from christ enjoyned to churches that are finally offended to denounce such a sentence of non-communion and withdrawing from them whilst impenitent , as unworthy to hold forth the name of christ , ( these principles being received and generally acknowledged by the churches of christ to be a mutuall duty , as strictly enjoyned them by christ as any other ) that these would be as effectuall means ( through the blessing of christ ) to awe and preserve churches and their elders in their duties , as that other of claime to an authoritative power ecclesiastical to excommunicate other churches or their elders offending ; for if the one be compared with the other , in a meere ecclesiastial notion , that of excommunication pretended hath but this more in it , that it is a delivering of whole churches and their elders offending unto satan , ( for which we know no warrant in the scriptures , that churches should have such a power over other churches ) and then as for the binding obligation both of the one way & the other , it can be supposed to lye but in these 2. things ; first , in a warrant and injunction given by christ to his churches , to put either the one or the other into execution ; and 2. that mens consciences be accordingly taken therewith , so as to subject themselves whether unto the one way or the other : for suppose that other principle of an authoritative power in the greater part of churches combined to excommunicate other churches , &c. to be the ordinance of god , yet unlesse it doe take hold of mens consciences , and be received amongst all churches , the offending churches will sleight all such excommunications as much , as they may be supposed to doe our way of protestation and sentence of non-communion . on the other side , let this way of ours be but as strongly entertained , as that which is the way and command of christ , and upon all occasions be heedfully put in execution , it will awe mens consciences as much , and produce the same effects . and if the magistrates power ( to which we give as much , and ( as we think ) more , then the principles of the presbiteriall government will suffer them to yeeld ) doe but assist and back the sentence of other churches denouncing this non-communion against churches miscarrying , according to the nature of the crime , as they judge meet , and as they would the sentence of churches excommunicating other churches in such cases , upon their own particular judgement of the cause ; then , without all controversie this our way of church proceeding wil be every way as effectuall as their other can be supposed to be ; and we are sure , more brotherly and more suited to that liberty and equality christ hath endowed his churches with . but without the magistrates interposing their authority , their way of proceeding will be as ineffectuall as ours ; and more lyable to contempt , by how much it is pretended to be more authoritative ; and to inflict a more dreadful punishment , which carnall spirits are seldome sensible of ▪ this for our judgements . and for a reall evidence and demonstration both that this was then , our judgements , as likewise for an instance of the effectuall successe of such a course held by churches in such cases , our own practice , and the blessing of god thereon , may plead and testifie for us to all the world . the manage of this transaction in briefe was this . that church which ( with others ) was most scandalized , did by letters declare their offence , requiring of the church ( supposed to be ) offending , in the name and for the vindication of the honour of christ , and the releeving the party wronged , to yeeld a full and publique hearing before all the churches of our nation , or any other whomsoever , offended , of what they could give in charge against their proceedings in that deposition of their minister , and to subject themselves to an open tryall and review of all those forepassed carriages that concerned that particular ; which they most cheerfully and readily ( according to the fore-mentioned principles ) submitted unto , in a place , and state where no outward violence or any other externall authority either civil or ecclesiasticall would have enforced them thereunto : and accordingly the ministers of the church offended with other two gentlemen , of much worth , wisdom and piety , members thereof , were sent as messengers from that church ; and at the introduction and entrance into that solemne assembly ( the solemnity of which hath left as deep an impression upon our hearts of christs dreadfull presence as ever any we have been present at , ) it was openly and publiquely professed in a speech that was the preface to that discussion , to this effect , that it was the most to be abhorred maxime that any religion hath ever made profession of , and therefore of all other the most contradictory and dishonourable unto that of christianity , that a single and particular society of men professing the name of christ , and pretending to be endowed with a power from christ to judge them that are of the same body and society within themselves , should further arrogate unto themselves an exemption from giving account or being censurable by any other , either christian magistrate above them , or neighbour churches about them . so far were our judgements from that independent liberty that is imputed to us , then , when we had least dependency on this kingdom , or so much as hopes ever to abide therein in peace . and for the issue and successe of this agitation , after there had been for many dayes as judiciary and full a charge , tryall , and deposition of witnesses openly afore all commers of all sorts , as can be expected in any court where authority enjoyns it , that church , which had offended , did as publiquely acknowledge their sinfull aberration in it , restored their minister to his place again , and ordered a solemn day of fasting to humble themselves afore god and men , for their sinfull carriage in it ; and the party also which had been deposed did acknowledge to that church wherein he had likewise sinned . thus we have rendred some smal account of those , the saddest days of our pilgrimage on earth , wherein although we enjoyed god , yet besides many other miseries ( the companions of banishment ) we lost some friends and companions , our fellow labourers in the gospel , as precious men as this earth beares any , through the distemper of the place , and our selves came hardly off that service with our healths , yea lives . when it pleased god to bring us his poor exiles back again in these revolutions of the times , as also of the condition of this kingdom , into our own land , ( the pouring forth of manifold prayers and teares for the prosperity whereof , had been no small part of that publique worship we offered up to god in a strange land ; ) we found the judgement of many of our godly learned brethren in the ministery ( that desired a general reformation ) to differ from ours in some things , wherein we do professedly judge the calvinian reformed churches of the first reformation from out of popery , to stand in need of a further reformation themselves ; and it may without prejudice to them , or the imputation of schisme in us from them , be thought , that they comming new out of popery ( as well as england ) and the founders of that reformation not having apostolique infallibility , might not be fully perfect the first day . yea and it may hopefully be conceived , that god in his secret , yet wise and gratious dispensation , had left england more unreformed as touching the outward form , both of worship & church government , then the neighbour churches were , having yet powerfully continued a constant conflict and contention for a further reformation for these fourescore yeers ; during which time he had likewise in stead thereof blessed them with the spiritual light ( and that encreasing ) of the power of religion in the practique part of it , shining brighter and clearer then in the neighbour churches , as having in his infinke mercy on purpose reserved and provided some better thing for this nation when it should come to be reformed , that the other churches might not be made perfect without it , as the apostle speaks . we found also ( which was as great an affliction to us as our former troubles and banishment ) our opinions and wayes ( wherein we might seem to differ ) environed about with a cloud of mistakes and misapprehensions , and our persons with reproaches , besides other calumnies , as of schisme , &c. ( which yet must either relate to a differing from the former ecclesiastical government of this church established , and then who is not involved in it as well as we ? or to that constitution and government that is yet to come ; and untill that be agreed on , established and declared , and actually exist , there can be no guilt or imputation of schime from it ) that proud and insolent title of independencie was affixed unto us , as our claime ; the very sound of which conveys to all mens apprehensions the challenge of an exemption of all churches from all subjection and dependance , or rather a trumpet of defiance against what ever power , spirituall or civill ; which we doe abhor and detest : or else the odious name of brownisme , together with all their opinions as they have stated and maintained them , must needs be owned by us : although upon the very first declaring our judgements in the chief and fundamental point of all church discipline , and likewise since , it hath been acknowledged that we differ much from them . and wee did then , and doe here publiquely professe , we beleeve the truth to lye and consist in a middle way betwixt that which is falsly charged on us , brownisme ; and that which is the contention of these times , the authoritative presbyteriall government in all the subordinations and proceedings of it . and had we been led in our former wayes , and our removall out of this kingdome by any such spirit of faction and division , or of pride and singularity , ( which are the usual grounds of all schisme ) we had since our returns again during this intermisticall season , tentations , yea provocations enough to have drawn forth such a spirit ; having manifold advantages to make and encrease a partie , which we have not in the least attempted . we found the spirits of the people of this kingdome that professe or pretend to the power of godlinesse ( they finding themselves to be so much at liberty , and new come out of bondage ) ready to take any impressions , and to be cast into any mould that hath but the appearance of a stricter way . and we found that many of those mists that had gathered about us , or were rather cast upon our persons in our absence , began by our presence againe , and the blessing of god upon us , in a great measure to scatter and vanish , without speaking a word for our selves or cause . but through the grace of christ , our spirits are and have been so remote from such dispositions & aymes , that on the contrary we call god and men to witnes our constant forbearance , either to publish our opinions by preaching ( although we had the pulpits free ) or to print any thing of our owne or others for the vindication of our selves ( although the presses were more free then the pulpits ) or to act for our selves or way ; although we have been from the first provoked unto all these all sorts of wayes , both by the common mis-understandings and mis-representations of our opinions and practises , together with incitements to this state not to allow us the peaceable practises of our consciences , which the reformed churches abroad allowed us , and these edged with calumnies and reproaches cast upon our persons in print ; and all these heightned with this further prejudice and provocation , that this our silence was interpreted , that we were either ashamed of our opinions , or able to say little for them ; when as on the other side ( besides all other advantages ) books have been written by men of much worth , learning , and authority , with moderation and strength , to prepossesse the peoples minds against what are supposed our tenets . but we knew and considered that it was the second blow that makes the quarrell , and that the beginning of strife would have been as the breaking in of waters ; and the sad and conscientious apprehension of the danger of rending and dividing the godly protestant party in this kingdome that were desirous of reformation , and of making severall interests among them in a time when there was an absolute necessity of their neerest union and conjunction , and all little enough to effect that reformation intended , and so long contended for , against a common adversary that had both present possession to plead for it selfe , power to support it , and had enjoyed a long continued settlement which had rooted it in the hearts of men ; and this seconded by the instant and continuall advices and conjurements of many honourable , wise , and godly personages of both houses of parliament , to forbeare what might any way be like to occasion or augment this unhappy difference ; they having also by their declarations to his majesty professed their endeavour and desire to unite the protestant partie in this kingdome , that agree in fundamentall truths against popery and other heresies , and to have that respect to tender consciences as might prevent oppressions and inconveniences which had formerly been ; together with that strict engagement willingly entred into by us for these common ends , with the rest of our brethren of the ministery , ( which though made to continue but ad placitum , yet hath been sacred to us . ) and above all , the due respect we have had to the peaceable and orderly reformation of this church and state ; the hopefull expectation we have been entertained with of an happy latitude and agreement by means of this assembly , and the wisdome of this parliament : the conscience and consideration of all these , and the weight of each , have hitherto had more power with us to this deepe silence and forbearance , then all our own interests have any way prevailed with us to occasion the least disturbance amongst the people . we have and are yet resolved to beare all this with a quiet and a strong patience , ( in the strength of which we now speak , or rather sigh forth this little ) referring the vindication of our persons to god , and a further experience of us by men ; and the declaration of our judgements , and what we conceive to be his truth therein , to the due and orderly agitation of this assembly whereof both houses were pleased to make us members . and whereas our silence upon all the forementioned grounds ( for which we know we can never lose esteeme with good and wise men ) hath been by the ill interpretation of some , imputed either to our consciousnesse of the badnesse and weaknesse of our cause , or to our unability to maintain what we assert in difference from others , or answer what hath been written by others , wee shall ( with all modesty ) onely present this to all mens apprehensions in confutation of it . that what ever the truth and justnesse of our cause may prove to be , or how slender our abilities to defend it , yet wee pretend at least to so much wisdome , that wee would never have reserved our selves for , but rather by all wayes have declined this theatre , of all other , the most judicious and severe , an assembly of so many able , learned , and grave divines , where much of the piety , wisdome , and learning of two kingdomes are met in one , honoured and assisted with the presence of the worthies of both houses at all debates ( as often as they please to vouchsafe their presence ) as the stage whereon first wee would bring forth into publique view our tenets ( if false and counterfet ) together with our own folly and weaknesse : we would much rather have chosen to have been venting them to the multitude , apt to be seduced , ( which we have had these three yeers opportunity to have done . ) but in a conscientious regard had to the orderly and peaceable way of searching out truths , and reforming the churches of christ , we have adventured our selves upon this way of god , wisely assumed by the prudence of the state ; and therein also upon all sorts of disadvantages ( which we could not but foresee ) both of number , abilities of learning , authority , the streame of publique interest ; trusting god both with our selves and his own truth , as he shall be pleased to manage it by us . moreover , if in all matters of doctrine , we were not as orthodoxe in our judgements as our brethren themselves , we would never have exposed our selves to this tryall and hazard of discovery in this assembly , the mixture of whose spirits , the quicksightednes of whose judgements ( intent enough upon us ) and variety of debates about all sorts of controversies afoot in these times of contradiction , are such , as would be sure soon to find us out if we nourished any monsters or serpents of opinions lurking in our bosomes . and if we had carryed it so , as that hitherto such errours were not aforehand open to the view and judgement of all , yet sitting here ( unlesse we would be silent , which we have not been ) we could not long be hid . but it is sufficiently known that in all points of doctrine ( which hitherto in the review and examination of the articles of our church , or upon other occasions have been gone thorough ) our judgements have still concurred with the greatest part of our brethren , neither do we know wherein we have dissented . and in matters of discipline we are so farre from holding up the differences that occur , or making the breaches greater or wider , that we endeavour upon all such occasions to grant and yeeld ( as all may see and cannot but testifie for us ) to the utmost latitude of our light and consciences ; professing it to be as high a point of religion and conscience readily to own , yea fall down before whatsoever is truth in the hands of those that differ , yea though they should be enemies unto us , as much as earnestly to contend for & hold fast those truths wherein we should be found dissenting from them ; and this as in relation to peace , so also as a just due to truth and goodnes , even to approve it & acknowledge it to the utmost graine of it , though mingled with what is opposite unto us . and further when matters by discussion are brought to the smallest dissent that may be , we have hitherto been found to be no backward urgers unto a temper ( not onely in things that have concerned our own consciences , but when of others also ) such as may suit and tend to union as well as searching out of truth ; judging this to be as great and usefull an end of synods and assemblies , as a curious and exact discussion of all sorts of lesser differences with binding determinations of truth one way . and thus we have nakedly and with all simplicity rendred a cleare and true account of our wayes and spirits hitherto ; which we made choice of now at first to make our selves known by , rather then by a more exact and scholastique relation of our judgements in the points of difference about church government ; reserving that unto the more proper season and opportunity of this assembly , and that liberty given by both honourable houses in matters of dissent ; or as necessity shall after require , to a more publique way of stating and asserting of them . in the meane time from this briefe historicall relation of our practices , there may a true estimate be taken of our opinions in difference , which being instanced in , and set out by practices , is the most reall and least collusive way , and carries its own evidence with it . all which we have taken the boldnes together with our selves humbly to lay at the feet of your wisdom and piety ; beseeching you to look upon us under no other notion , or character , then as those , who if we cannot assume to have been no way furtherers of that reformation you intend , yet who have been no way hinderers thereof , or disturbers of the publique peace ; and who in our judgements about the present work of this age , the reformation of worship and discipline , do differ as little from the reformed churches , and our brethren , yea far lesse , then they do from what themselves were three yeers past , or then the generallity of this kingdom from it self of late . and withall to consider us as those , who in these former times , for many yeers suffered even to exile , for what the kingdom it self now suffers in the endeavour to cast out ; and who in these present times , and since the change of them , have endured ( that which to our spirits is no lesse grievous ) the opposition and reproach of good men , even to the threatning of another banishment , and have been through the grace of god upon us , the same men in both , in the midst of these varieties ; and finally , as those that do pursue no other interest or designe but a subsistance ( be it the poorest and meanest ) in our own land ( where we have and may do further service , & which is our birth-right as we are men ) with the enjoyment of the ordinances of christ ( which are our portion as we are christians ) with the allowance of a latitude to some lesser differences with peaceablenesse , as not knowing where else with safety , health , and livelyhood , to set our feet on earth . tho : goodwin , philip nye , sidrach simpson jer : burroughes , william bridge . finis . notes, typically marginal, from the original text notes for div a85427e-170 mr. cheynett . rise & growth of socinianisme . a glimpse of sions glory, or, the churches beautie specified published for the good and benefit of all those whose hearts are raised up in the expectation of the glorious liberties of the saints. goodwin, thomas, 1600-1680. this text is an enriched version of the tcp digital transcription a47560 of text r8454 in the english short title catalog (wing k711). 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. 69 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a47560 wing k711 estc r8454 12817361 ocm 12817361 94171 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. a47560) transcribed from: (early english books online ; image set 94171) images scanned from microfilm: (early english books, 1641-1700 ; 256:e175, no 5) a glimpse of sions glory, or, the churches beautie specified published for the good and benefit of all those whose hearts are raised up in the expectation of the glorious liberties of the saints. goodwin, thomas, 1600-1680. burroughs, jeremiah, 1599-1646. glover, jose, fl. 1641. kiffin, william, 1616-1701. knollys, hanserd, 1599?-1691. [6], 33 p. printed for william larnar ..., london : 1641. entered in wing under hanserd knollys. attributed also to william kiffin, jeremiah burroughs and jose glover by various sources. reproduction of original in thomason collection, british library. eng church -biblical teaching -early works to 1800. a47560 r8454 (wing k711). civilwar no a glimpse of sions glory: or, the churches beautie specified. published for the good and benefit of all those whose hearts are raised up in goodwin, thomas 1641 12615 6 0 0 0 0 0 5 b the rate of 5 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2006-05 tcp assigned for keying and markup 2006-11 spi global keyed and coded from proquest page images 2007-03 robyn anspach sampled and proofread 2007-03 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a glimpse of sions glory : or , the churches beautie specified . published for the good and benefit of all those whose hearts are raised up in the expectation of the glorious liberties of the saints . psal. 87.3 . glorious things are spoken of thee o thou citie of god . esay 40.10.11 . behold , the lord shall come with might against the strong ones , and his arme shall rule for him , &c. london , printed for william larnar , and are to be sold at his shop at the signe of the golden anchor neere pauls-chaine . mdcxli . the epistle to the reader . christian reader , thou hast here presented to thy view a small tract : the matter whereof is weighty , and of concernment to all that are the professed subjects of iesus christ . it is a thing of sad consequence to consider how we have beene kept under blindnesse and darknesse , although not totally , yet in a great measure , in regard of such truths as doe immediately strike at antichrist and his false power . as namely this great truth , christ the king of his church ; and that christ hath given this power to his church , not to a hierarchy , neither to a nationall presbytery , but to a company of saints in a congregationall way . now these truths strike directly at antichrist , and therefore kept and quell'd downe as errours . and so by reason of this obscurity ( we being halfe blind ) such bright truths seeme strange to us , and goe under many aspersions and calumnies , as carnall , erroneous , absurd , and the like . and truely we have beene so accustomed to the yoke , that we seeme to beat down freedome , with casting up a thousand surmises , dreaming of strange consequents . nay , there is a generation of of men in these times ( some or most of them seeming to plead for christ ) are as inveterate against the one true way of jesus christ , as if it would be the bondage of rehoboam , succeeding the light oppression of solomon : whereas it will prove to bee a haven to our tedious stormes , and a period to many distractions . reader , give over thy wonted censuring of mens labours ; and learne to be more wise ; lay aside all prejudiciall thoughts concerning this tract , and weigh it in the ballance of the sanctuary , comparing it with the word ; if it will hold out there ; then embrace it , and make use of it for thy comfort . indeed it may be beneficiall to thee divers wayes . first , by this thou mayst learne to prize jesus christ more ; what was that among other things that made christ so beloved and excellent in the eyes of his spouse ? his head was of gold . now what is this head of gold , but that excellent government , that is upon his shoulder ? secondly , it will administer comfort to thee , in regard of the former yokes , of which there are hopes , they will bee broken off , at least in the accomplishing of these truths ; nay the day is now dawning , wherein sions peace and comforts shall bee fulfilled , iesus christ set up , the sole and great king of his church . thirdly , it will teach you to make that use of it that the apostle peter doth of the like truths : what manner of persons ought we to be ? the use of it is divers , beyond my reach or weake iudgement to prescribe ; and indeed my commendation of it doth but darken it , i being so far below the matter and the author . but thy experience may make up that of which i fall short . so commending thee ( both in the use of this , and any thing else that beares the stamp and image of truth upon it ) to the teaching of that spirit , that is the author of all truth in the hearts of beleevers , to be taught by it ; i leave thee in the perusing of this small treatise ; hoping thou wilt reape some good by it . farewell . thine in the lord jesus . to command . w. k. a glimpse of sions glory : or , the churches beautie specified . revel. 19. verse 6. and i heard as it were the voice of a great multitude , and as the voice of many waters , and as the voice of mighty thundrings , saying hallelviah , for the lord god omnipotent reigneth . at the powring forth of the first viall , there was a voice , saying , babylon is fallen , it is fallen : at the powring forth of the sixth , iohn heares a voice as the voice of many waters , and as the voice of thundrings , saying hallelujah , the lord god omnipotent reigneth , immediately following the other . babylons falling is sions raising babylons destruction is ierusalems salvation . the fourth viall was powred upon the sunne , which is yet doing , ( namely upon the emperour and that house of austria ) and will be till that house be destroyed . the heat of that makes the seat of the beast hot , and prepares it unto the fire , that it is appointed unto ▪ god is beginning the powring forth of the fifth viall , namely , upon the throne of the beast , upon babylon ; this is the worke that is in hand : as soone as ever this is done , that antichrist is downe , babylon fallen , then comes in jesus christ reigning gloriously ; then comes in this hallelujah , the lord god omnipotent reigneth . let christ live , and barrabas die , was the last speech of tremellius : let babylon fall , let ierusalem rise , and christ reigne in his glory ; this is the voice of all the saints this day , and will continue to their last voyce : it is the work of the day to cry downe babylon , that it may fall more and more , and it is the worke of the day to give god no rest , till he sets up ierusalem as the praise of the whole world . bl●ssed is he that dasheth the brats of babylon against the stones : blessed is hee that hath any hand in pulling downe babylon : and beautifull likewise are the feet of them that bring glad tidings unto ierusalem , unto zion , saying , the lord god omnipotent reigneth . this is the work of this exercise ; to shew unto you , how upon the destruction of babylon christ shall reigne gloriously , and how we are to further it . the words then read unto you , they are you see an halleluiah . but what is that to the day of a fast ? is an halleluiah sutable to a fast ? hallelujah is , praise ye the lord ; the worke of a fast is a mourning worke , and yet this hallelujah is sutable to this day of fast . 1. sutable : first our mourning is to be evangelicall , and therefore to have comfort mixed with it . secondly , because our mourning is a preparation to , and hastning of this hallelujah . thirdly , because we are by faith to speake of things as if they were done : therefore now to shew you what is to be done , and what wee are to looke upon as if it were done this day ; hallelujah is sutable for that . yea further , a day of humiliation is a day of reconciliation too , as well as a day of humiliation ; and the great fruit of our reconciliation with god , is the setting up of the kingdome of his sonne . yea , we read of the churrh of the iewes , that in their returning from the captivity , god did lead them by weeping , 31. ier. 9. the argument of deliverance from captivity under antichrist , and the setting up of the kingdome of jesus christ , may stand with our weeping : and we in a weeping and a mourning frame , are fittest to heare such an argument as this is . hallelujah is an hebrew word ; why here used ? first to note the joyning of the church of the gentiles with the jewes , according to the prophesie in the 14 of zachary 9. the lord shall be king over all the earth , in that day there shall be one lord , and his name one . secondly , because the gentiles are to provoke the church of the iewes to come in , according to the prophecy of isaiah , 2. c. 3.5 . come ye , let us go up to the mountaine of the lord , to the house of the god of jacob , and hee will teach us of his wayes , and wee will walke in his paths ; 5. verse . o house of jacob , come yee and let us walke in the light of the lord : the gentiles calling upon the iewes to come in : so it shall be at the iewes calling ; and therefore this hebrew word is used , hallelujah , as if the gentiles should provoke the iewes after antichrist is fallen now to praise the lord , because he reignes . in this hallelujah there are these 2. things considerable . first , what it is for which this hallelujah is sung . secondly , from whom . first , what it is for ? it is for this , because the lord god omnipotent reigneth , the lord god , that is , christ ; christ now appeares to be lord god : his lordship and dominion was much darkned before : now it appeares to all the world , that he is lord god , lord god omnipotent : the name of christ is the mighty god , as 9. isay , 6. but hee is but little knowne by this name in comparison : after antichrist is fallen , he shall bee knowne by his owne name , the mighty god , the lord god omnipotent , the lord god omnipotent reigneth ; his crowne and dignity were as it were hidden before in comparison : little of the power of the soveraignty of christ did outwardly appeare before : but now it shall appeare , before the eies of all his enemies , that it is he that reignes , he hath the kingdome of kingdomes , and is the lord of lords . 2. from whence came this hallelujah , i heard as it were the voice of a great multitude , and as the voice of many waters : by waters we are to understand people ; the voice of many waters , of many people . first , it is the voice of the waters , the voice of jesus christ reigning in his church , comes first from the multitude , the common people , the voice is heard from them first , before it is heard from any others : god uses the common people and the multitude to proclaime that the lord god omnipotent reigneth : as when christ came at first , the poore receive the gospell ; not many wise , not many noble , not many rich , but the poore : so in the reformation of religion , after antichrist began to be discovered , it was the common people that first came to look after christ . in the 5. cant. 7. we find the church inquiring for her beloved , which is to be understood of these times of reformation : shee went to the watchmen , the watchmen smote her , despised her , and persecuted her ; at the 8th . verse she goes to the daughters of ierusalem , and enquires for her beloved , that is , among private christians and common people , and this glorious church that is to come , when the lord god omnipotent reigneth , according as it is here said , the voice will bee first among the multitude . it is observable that wee have in the 7. cant. 1. where you find a description of the glorious church that is a comming , wherein christ is to reigne gloriously , the description there begins at the feet , and goes upward : when christ is described 5. cant. the description of christ is from the head , and so downeward : but when the estate of the church in her glory is described ; shee begins at the feet and goes upward , to note the beginning and the raising of the church is like to bee at first among the meaner sort of people , among the multitude . the hallelujah for babylons downfall was among the multitude , before it came to the foure and twenty elders , as you may see in the beginning of the chapter . the businesse brethren concerning the scots , it is a businesse , in the issue whereof wee hope there will be great things : where began it ? at the very feet , at the very soles of the feet . you that are of the meaner rank , common people , be not discouraged ; for god intends to make use of the common people in the great worke of proclaiming the kingdome of his sonne ; the lord god omnipotent reigneth : the voice that will come of christs reigning , is like to begin from those that are the multitude , that are so contemptible , especially in the eyes and account of antichrists spirits , and the praelacie , the vulgar multitude , the common people ; what more contemned in their mouths then they ? and yet it is from them that this voice doth come ; the lord god omnipotent reigneth . wee read in the 2. chron. 30.15 . that the priests and levites were ashamed in that glorious reformation of hezekiah , they did not prepare themselves as the people did : so it is many times , that in many places where god is doing a great work , and whensoever god sets up the kingdome of his sonne , in that glorious manner that hee doth intend , he wil not begin with the priests and levites , they will not bee so forward , but the people at the first are more forward . in the 3. nehem. 5. it is said concerning the building of the temple and ierusalem , that the nobles did not put to their necks , but it is said the people blessed those that came to dwell at jerusalem ; but yet marke further , it came from the multitude as a noise of many waters : though the voice of christs reigne came first from the multitude ; yet it comes but in a confused manner , as the noise of many waters : though the multitude may begin a thing , and their intention may be good in it ; yet it is not for them to bring it to perfection , that which they do commonly is mixed with much confusion , and a great deale of disorder . it was but as the voice of many waters , the people had a hint of somthing ; downe with antichrist , downe with popery , not understanding distinctly what they did ; their voice was but as the voice of many waters : therfore it followes , and as the voice of mighty thundrings , that is , as one paraphrases of it , the voice that is more terrible and piercing like the thunder ; after the beginning of this confused noise among the multitude , god moves the hearts of great ones , of noble , of learned ones , and they come in to the worke , and their voice is as the voice of mighty thundring , a voice that strikes terror , and hath a majestie in it to prevaile . we heare of the voice of the multitude in our owne countrey , as the voice of many waters , they cry up the kingdome of christ , and cry downe the kingdome of antichrist , cry downe babylon , and the praelacie ; but this doth seeme to be the voice of many waters , that the adversaries derided it , scorned it . it is but the multitude , a company of rude people : but blessed bee god , we begin to heare the voice from the thundrings too in a more terrible way : god begins to work upon the great ones of the land , the worthies of the land that are drawne together in that assembly , and they doe begin to come to the land , and beyond the land to our eares , as it is terrible in the eares of the adversaries , that they begin to feare . this is the work of the day , for us to lift up our voice to heaven , that it might bee mighty to bring forth more and more ; the voice of our parliament as a voice of thunder , a terrible voice to the antichristian party , that they may say , the lord god omnipotent reigneth . and let us not be discouraged , for our prayers though they be poore and meane , and scattered , they may further the voice of thundrings : though our prayers bee as the voice of many waters , confused ; we may by them further this worke , so as to heare more of the voice of our worthies that are assembled , as thundrings , saying , the lord god omnipotent reigneth . 1. sam. 7.9 . when samuel did but offer a sucking lamb , there arose thundrings : if wee come before the lord , and it be but a sucking lamb that we are able to offer ; if we come but to present our selves only to testifie on what side we are , there may come that voice of thundrings from our parliament , furthered by our voice , saying , the lord god omnipotent reigneth . how gladly would wee heare this voice come from our nobles , and the king himselfe , and the great ones of the kingdome , to heare them powerfully commanding and speaking for the furtherance of the kingdome of iesus christ , and the setting it up ! but to come more closely to the words : there are these two doctrinall conclusions that contain the scope of them . first , that though the kingdome of christ may be darkned for a while ; yet certainly christ will reigne in his church gloriously , at which the saints will sing hallelujah . secondly , that the beginning of this glorious reigne of christ , the multitude of the people shall bee the furtherers of it , and take speciall notice of it . it is but only the first that i doe intend to speake of , in way of a doctrinall conclusion , it is this though christs kingdome bee for a while darkned , christ shall reigne gloriously , that is implyed : it is revealed to john as a great wonder , as a glorious thing . why , did not christ reigne before ? yes , but not in that manner that now hee is to reigne : the kingdome of christ hath beene exceedingly darkned in the world ; though it now begins to appeare a little more brightly , it hath beene exceedingly darkned . when he came in his owne person , how did he appeare to reigne , and be the lord god omnipotent ? i meane outwardly , he was a man of sorrowes ; one that vvas rather a worme then a man : as it is said of him , he was one , in whom appeared no forme and beauty ; for which hee should be desired . hee was even bruised by his father , hee was in the forme of a servant ; yea in the forme of an evill servant ; being made sinne for us , and beaten like an evill servant ; yea made a curse for us , and that in the abstract ; how did he reigne ? they made him a king in way of derision , put a reed into his hand in stead of a scepter , and bowed the knee in scorne , and called him the king of the iews : and thus he reigned outwardly , and not otherwise , in his own person . and afterwards in the primitive times how did he appeare to be lord god , and to reigne there , when the heathen emperors reigned over his subjects , and had their wills upon them ? his subjects were but a company of poore distressed for lorne people , wandring up and downe , persecuted , and destitute of all comforts . afterwards when god brought constantine the christian emperour and others to reigne , the church enjoyed a little peace , this was but for a little time . in the 8. of the revelation , it is said there was silence in heaven for halfe an houre , which is applyed to the little time of respite that the church had in constantines time : for litinius who was joyned with constantine in the empire , presently fell off , and grew a persecutor : then spread arianisme over all the world , that all the world seemed to be an arrian , so that he was not acknowledged lord god ; and therefore not reigned . then antichristianisme spread it selfe , and he set up himselfe as lord god , and hee prescribed lawes to the consciences of men , and christ was cast out of his throne : yea , to this day how little hath christ reigned outwardly ? the divell himselfe is a greater king , i meane in regard of multiplicity of subjects . divide the world into thirty parts , and there are not above five of those that acknowledge christ ; and out of those five take them where antichrist reignes , and how little doth christ reigne ? and among them where christ is acknowledged , and antichrist rejected , how is his kingdome persecuted , and of the better sort ? how is his kingdome sleighted , and many forward professors , and zealous ministers have hard thoughts of it . yea , among those that set up his kingdome , in regard of their miscarriages his kingdome is darkned ; so that christ hath but a little reigne in the world : and it is a glorious thing spoken of to iohn , that christ lord god omnipotent reigneth . what shall we say to these things ? that christ should be king of heaven and earth , and should appeare so little in his reigne as he hath done , and yet doth to this day . let us stay a little here , and admire at the infinite depth and wisedome of gods counsells that are past finding out . what god should aym at and meane ( if wee may speake with holy reverence ) to suffer these things , that his owne sonne so infinitely deere unto him , should have his glory so darkned in the world as he hath . we may think of some reasons why god doth suffer this ; but what his ayme and intentions are in the depth of his counsels , is infinitely beyond us . it may be it is to be a stumbling-block to wicked and ungodly men in his just judgement , that they should see and not understand . and it vvas upon this ground that god suffered his kingdome to be darkned hitherto , that antichrist might prevaile , because of much glory that he is intended to bring out of the prevailing of antichrist in the world : therefore in his providence he hath so permitted it , as that the kingdome of his sonne for many yeeres should be darkned . and ( my brethren ) if the kingdome of christ had bin kept in congregations , in that way that we and some other churches are in , it had bin impossible that antichrist should have got head . but god in his providence , because he would permit antichrist to rise and to rule for a long time , and he had many things to bring out the kingdome of antichrist , to worke for his glory ; therefore god hath left this truth to be so darke , the setting up of christ in his kingly office . thirdly , because god would exercise the faith and other graces of his spirit in his children , that they might beleeve in , and love jesus christ for his spirituall beauty , though there appeares nothing but spirituall beauty , though no outward beauty , no outward kingdome doth appeare , but he be as a spirituall king only . it was a great and a glorious worke , in those three wise men that came to christ that offered frankincense , and gold and myrrhe , to christ when he was in a cratch , in a manger ; and so for gods people now to beleeve in him , now to love , now to reioyce in him , to offer all to him , now his kingdome is darkned , now he doth appeare so meane as he is , this is a glorious worke of faith , and we should labour much to exercise this worke of ●aith , in looking vpon this spirituall beauty that is in christ , and satisfying our soules in that , that so we may not be offended at the darkning of christs kingdome outwardly : and the lesse christ doth reigne outwardly in the world , the lesse glorious his kingdome doth appeare outwardly , the more let us labour to bring our hearts under his spirituall reigne : the more others say , we will not have this man reigne over vs , the more let our soules subiect themselves to him , and say , christ is our king , and let him reigne for ever over us , yea let us labour to symphathize with jesus christ in the darkning of his glory and of his kingdome . iesvs christ , though he the glory of his father , the brightnesse of his glory , the character and graven forme , or the image of his father , yet is he contented to have his glory darkned . who are we that we must have glory in this world and outward excellencies , when christ is willing to be without them ; let us be willing to goe like the witnesses , clothed in sackcloth till christ comes to reigne : there are white shining garments prepared , but that time is not yet , though it wil not be long . the bridegroom yet seems to be absent , and therefore it is fit for the spouse to goe low and mean in the mourning weeds as a widdow : the trimming of the bride in her outward glory , may come hereafter , when christ shall come in glory into the world . and lastly the kingdom of christ is darkned for a while outwardly , and therefore it should teach us to blesse god so much the more for that opportunitie that we have of setting vp christ as king amongst us : for yet , the voyce is not heard much , that the lord god omnipotent reigneth abroad in the world , though lately some noise we have heard : but , blessed be god , in our congregations amongst us , we may heare , that the lord god omnipotent reigneth . it is through our wretched wickednesse , if his kingly power be not fully set up amongst us in all his ordinances : and that we should have an opportunity to set up his kingly power amongst us heere , while it is so much opposed , and so little knowne in the world , it is a great mercy . and let us take heed of abusing that opportunity we have , for darkning the kingly power of christ , which we professe to set up : especially in these times , when there comes to be a voyce , though confusedly , from the multitude , and some kind of voyce of thunder from the great ones . but though it be darke for a while , certainly he shall reigne , and the voyce will be glorious and distinct one day , saying , hallelviah the lord god omnipotent reigneth . he shall reigne first personally ; secondly , in his saints . first , personally ; we will not fully determine of the manner of his personall reigning , but thus farre wee may see there is a voice of great waters , though not distinct : but a probability in his person god and man ; he shall reigne vpon the earth , here in this world before that great and solemne day . there are divers scriptures that have somewhat of this in them , we cannot give the distinct voyce of those scriptures , but many of gods saints , they do heare somthing , and when a thing growes neerer and neerer , god will reveale it more distinct ; zachary 12.10 . they shall looke upon him whom they have pierced , and shall mourne for him , as one mourneth for his only sonne . it is usually understood either of a spirituall looking by the eye of faith , or beholding christ at the day of iudgment : but why should we take it for a spirituall looking , and looking at the day of iudgment ? that place doth not hold out , that is not the thing intended : they shall mourne every one apart ; this is not like the setting forth of the mourning at the day of iudgement : and take but this one rule , that all texts are to be understood literally , except they make against some other scriptures , or except the very coherence and dependance of the scripture shewes it otherwise , or it makes against the analogy of faith ; now there is nothing against this , but it may bee so . a second scripture that seemes to hold out somewhat is that in the 26th . of mathew , 29. i will not henceforth drinke of the fruit of the vine , untill that day , when i drinke it new with you in my fathers kingdome . it is true , this is likewise interpreted in a mysticall sense ; but there is no reason , why wee may not take it literally . not in the kingdome of his father in heaven ; but in that kingdome that hee shall come in here to drinke the fruit of the vine , to have communion with his saints in this world , 2. thes. 2.8 . antichrist shall be destroyed by the brightnesse of christs comming , the brightnesse of his personall comming : and that place revel. 20. where it is said , the saints shall reigne with him a thousand years , which cannot be meant reigning with him in heaven . it is made as a proper peculiar benefit unto such as had refused antichrists government , especially to the christian church : it is likely divers of the prophets and patriarchs may come in ; but especially it belongs to the christian church : now the reigning with christ a thousand yeeres is not meant reigning with him in heaven , for after these thousand yeares , there shall be many enemies raised against the church , gog and magog shall gather themselves together ; if it were meant of heaven , that could not be ; and therefore it must be meant of iesus christ comming and reigning heere gloriously for a thousand yeares . and although this may seeme to be strange ; yet heretofore it hath not beene accounted so , it hath beene a truth received in the primitive times . iustine martyr , that lived presently after iohn , he spake of this as a thing that all christians acknowledged : and likewise lactantius hath such expressions in divers places of his seventh booke . that there are glorious times comming , wherein shall be plenty and fruitfulnesse in the church , yet first , rome must de burnt , and babylon first downe , and brings the sybills , the heathen oracles for it , and after a little time there shall be stirring up of enemies against them : thus farre they goe ; if they did not beleeve that christ himselfe should come personally to reigne , yet he shall with his saints reigne in a glorious manner , and the church shal be so raised up in the world outwardly , as to be aboue all the men of the world in outward glory . and there are many scriptures full for that which we may be much more confident in , then wee can be of the other . there is a time comming , when there shall be this halleluiah in the church , the lord god omnipotent reigneth . as in the . 7. dan. 17.18 . the fower beasts are the foure monarchies , and the last is the roman monarchy , and that babylon shal goe down together , and immediatly upon that , the saints of the most high shall take the kingdome , and possesse the kingdome for ever and ever : at the 21.22 . ver. 27. verse . and the greatnesse of the kingdome under the whole heaven shall be given to the people of the saints of the most high : the kingdome under heaven is not the kingdome of the world to come . more apparant is that in the 12th . of dan. which is ordinarily interpreted of the day of iudgment : but surely this text doth not aime at the day of iudgment principally , but at a time before . first , because many that sleepe shall awake , not all , but many . secondly he saies that they that are wise , shall shine as the brightnesse of the firmament : whereas the glory that shall be put upon the saints in heaven shall be as the sunne : though this glory be great , it is inferiour to that which shall be . the third reason is , that daniel must shut up these words , and seale up this book as a great secret : that there should be a resurrection at the last day , a reward of happinesse to the righteous , and of misery to the wicked is no great secret , but this that was revealed to daniel was a great secret . but daniel might say , if the booke be shut up , how shall the truth come to bee knowne ? many shall runne to and fro , and take paines in finding it out , and at last this truth shall come to be found out , and knowledge shall be increased . and certainely it is the antichristian yoke that doth hide this truth . men dare not whisper of any truth , but of such as are held in the church of rome : but when there comes to be liberty of churches , and that men may freely search into this truth , knowledge will be increased . the fourth reason is , because in the last verse , there seemes to be a promise euen to daniel , that hee should have his share and part in this glory : was it such a matter , that daniel in the resurrection should have his lot , and that he should stand up at the day of iudgment ? no! but that he should haue his lot in that resurrection was a great priviledge . againe , for christs reigning with the saints , take two places in the psalmes . psalme 49.14 . the vpright shall haue dominion ouer them in the morning , there is a time they shall haue dominion , though now they have a night , a morning shall come that the vpright shall have dominion . psalme , 149.5 . and so on : let his saints be ioyfull in glory , &c. and a two edged sword in their hands : to execute vengeance upon the heathen , and punishments upon the people , &c. what shall we make of these scriptures ? indeed if we be put upon allegoricall senses , we may put off any scripture ; but if we take them literally , why should we not ? and the promise that is made to them that overcome , revel. 12. the latter end of it ; hee that overcommeth and keepeth my words , to him will i give power over the nations , and he shall rule them with a rod of iron , and as the vessels of a potter , they shall be broken to shivers . what shall we make of this ? except the saints shall reigne , and there shall be a glorious reigne of christ with the saints , and so that place of the saints reigning and judging the world , some interpret it of the day of judgement , but these scriptures seeme to have an apparancie to be before ; and therfore christ is said to make them kings and priests unto god spiritually , though not every one properly kings over others ; yet so , as to have power and dominion in the world ; and therefore where it is said in the gospell , that righteous men desired to see those things that you see , and did not : in the 10th . of luke it is said , kings desired to see those things that you see , and have not seene them : so that christ shall reigne together with his saints . and that there shall be such a reigne of christ ; and this hallelujah appeares by many arguments , as take this one drawne from scripture . if there be many prophesies and promises in scripture that are not yet fulfilled ; and the fulfilling whereof will bring the church into a more glorious condition then ever it was yet in the world : then there is a glorious time a comming . now there are such scriptures wherein are such glorious things promised to be fulfilled to the church , as yet never were fulfilled : and that wee know not what to make of , unlesse there be a truth in this . 24. isay . 23. then the moone shall be confounded , and the sunne shall be ashamed , when the lord of hoasts shall reigne in mount zion and in ierusalem : when was this , that there was such a reigne of christ in mount zion , as that the moone was confounded , and the sun ashamed ? certainly this cannot be understood of their returne from their captivity , for the people of the iewes were under contempt after their deliverance from captivity , and came not to such a glory as this , and were under a kind of captivity , and met with such oppositions , that they were as long building the temple as they were in captivity , seventy yeeres . but some that were in captivity saw both the first & the second temple ; how could this be , if it were so long ? the foundation they might see , but not see it finished . and in ahasuerus time they were in captivity , as that had not god wrought mightily , they had all beene cut off by a wicked haman : therefore they were not so glorious . isaiah . 33.20 . look upon zion the city of our solemnities : thine eies shall see ierusalem a quiet habitation , a tabernacle that shall not be taken downe : this text neither hath not bin fulfilled hitherto , but must remaine . isay 54.11 . oh thou afflicted , tossed with tempests , and not comforted ; behold , j will lay thy stones with faire colours , and thy foundations with saphires , &c. when antichrist shall fall down , and the iewes , called ; and this halleluia sung , the lord god omnipotent reigneth : then this promise may be made good . isay . 60. if you read the whole chapter , there are glorious things spoken of the reigne of the church : but there have never beene such glorious times since those prophecies , and therefore these we are to expect to be fulfilled . that place of ezekiel , of the dry bones receiving flesh and life is apparant to be the iewes comming , and gods ioyning two stickes together , making iudah and ephraim to be one ; and therefore glorious things are to be expected immediately after the fail of antichrist : and if you may speake of the fall of antichrist as done , you may speake of those promises as done . so in the 21.22 . revel. there is a description of the glorious estate of the church , which ordinarily is applied to the glory of heaven : but there is a mistake in applying these things to the glory that is in heaven , and not to thinke of the glory that shall appeare on earth before . it is said , that john saw the new ierusalem come downe from heaven ; if it had been the glory of heaven , more like heaven should have been opened , and he raised up to it . againe , iohn here sayes , that the foundations of the walls had twelve stones , and in them the names of the twelve apostles : that the foundations of heaven should have the names of the twelve apostles is not like . for abraham , isaac and jacob , the patriarchs and prophets shall bee there as well as the apostles ; and why should it not have the names of the patriarchs and prophets as well as the apostles ? and if you read the revelations , you shall finde that the kings and princes came to give in their glory to the church : now that the kings and princes should come in to make heaven glorious , there is no likelihood in that . thus there are these prophesies to be fulfilled , and these promises to bee accomplished , and therefore a time for the lord god with the saints to reigne gloriously : and why should we think it much ? let us but consider the great designes that god hath in honouring of his saints in the world , and we have not cause to thinke much of such a truth as this : for hereafter in heaven christ will be honoured before his saints . but how will ch●ist be honoured before all the world you will say at the day of judgement ? but onely at that time so long as the wicked shall stand for their sentence ? doe we thinke there shall be no further time for christ and his saints to be honoured but just then ? god intends to honour christ and the saints before all the world . christ hath purchased a glorious condition by humbling himselfe so low to the death of the crosse , and therefore was promised the heathen for his inheritance , and the utmost parts of the earth for his possession ; and this must bee given in due time ; and god is pleased to raise the hearts of his people to expect it . and those that are most humble , most godly , most gracious , most spirituall , searching into the scriptures , have their hearts most raised in expectation of this . and it is not like that that work of the spirit of theirs shall be in vaine . but god is beginning to cleere it up more and more : god is beginning to stirre in the world , and to doe great things in the world , the issue whereof ( i hope ) will come to that we speake of . but what shall bee the glorious condition of the church , when the lord god omnipotent reigneth ; for which the saints shall sing this glorious hallelujah ? tell us somthing of this good land . in the generall i answer , it is the resurrection from the dead , as the apostle speakes , rom. 11. concerning the calling of the iewes . but for particulars ; glorious things are spoken of thee , o thou citie of god . the first thing wherein the happinesse of the church consists , is this : that it shall be delivered from all the enemies of it , and from all molesting troubles , and so be in a most blessed safety and security . the god of peace shall tread downe satan shortly , and all that are of satan . christ is described in this rev. 19. with his garment dyed in blood , when he doth appeare to come and take the kingdome ; and he appeared with many crownes on his head ; that notes his many victories ▪ and his name was king of kings , and lord of lords . and the saints appeared triumphing with him , clothed with white linnen , and set upon white horses ; is that a cloathing for soldiers ? yes , for the army of christ , that rather comes to triumph then for to fight . christ fighteth and vanquisheth all these enemies : and they come triumphing in white . all teares shall be wiped away from the church , isay . 25.8 . revel. 21.4 . there shall bee no brier nor thorne , ezek. 28.24 . among the people of god ; ezekiel did once live among briers and thornes , but there shall bee no pricking thorne left . and this citie that is described in the revelation , shall have the gates alwayes open , in regard of the secuirty that is there ; no danger at all of any enemy . secondly , there shall be a wonderfull confluence of people to this church , both jew and gentile shall joyne together to flow to the beautifulnes of the lord , dan. 2. verse 35. christ is compared to the stone , that shall breake the image , and shall become a mountaine , and fill the whole heaven , isaiah , 60. they shall come as doves to the windowes . and when iohn came to meathe citie , the church ; it was a great and mighty citie . thirdly , because where there is much confluence , there useth to bee a contraction of much filthinesse . therfore in the third place it shall be most pure , a pure church : yea , in great part , if not altogether . nay we may almost affirme , altogether to be delivered from hypocrites . without there shall be doggs , and whosoever shall worke or make a lye . not without , in hell ; but without the church . hypocrites shall bee discovered and cast out from the church : though many get into the church now ; then the righteous nation shall enter in . in the 44th . of ezekiel , 9. there is a description of the church under the gospel : and he shewes that none uncircumcised in heart shall enter in there : but the fulfilling of the prophecies of those chapters in the latter end of ezekiel , will not be till this time ; and then no uncircumcised in heart shall enter , revel. 21.27 . there shall in no wise enter into it any thing that defileth , &c. there are two negatives in the originall , they shall not , they shall not enter . as christ sayes , whosoever comes to me , j will in no wise cast out ; i will not , i will not cast out . blessed are they that are called to the supper of the lamb . before , many were called , and few chosen ; but now all that are called are chosen , and none that are made partakers of the first resurrection shall die the second death . it is a most pure church , and therefore is described ; the walls to be precious stones , the citie to be as cleere as glasse , and the pavement to be pure gold . fourthly , there shall be abundance of glorious prophecies fulfilled , and glorious promises accomplished . when you read the prophets , you have prophecies of many glorious things : and the knowledge of this truth will help to understand those prophecies . revel. 2. it is said there was a booke sealed shewed unto iohn , and none could open the booke but the lambe . the booke of the prophecies prophecies is a sealed book , and especially the booke of the prophecies of the revelatious . but when the lamb , christ , shall come to reigne , this shall be opened to us . and therefore it is said , the holy apostles and prophets should reioyce at the destruction of antichrist , because the prophets should be so cleerely opened , and understood by the people of god . revel. 22.6 . these sayings are faithfull and true : and the lord god of the holy prophets sent his angell , to shew unto his servants , the things which must shortly be done . why the lord god of the holy prophets ? that lord god that did intend to make the holy prophets cleere and evident . saies the woman of samaria , when the messiah comes , he shall teach us all things : we may well say it of the comming of christ , heere the meaning of abundance of prophecies and promises , that we know not what to make of , shall be cleere before us . christ is called the word of god , and is said to be faithfull and true , because he wil discover the truth and faithfulnesse of the promises . and this will bee a glorious time , when the prophecies shall be opened , and the promises come to be fulfilled . fifthly , abundance of hidden mysteries of godlines will be cleered then , that now are exceeding darke . 4. revel. iohn did but see a doore opened in heaven : but afterwards , revel. 19. he saw heaven opened . noting the cleere revelation of truth that shall be then : and , revel. 11.19 . there was seene the arke of the testament : whereas the arke stood before , in the holy of holies , that was shut up , that none was to come into it , but the high priest : but now it is opened to all . in the arke where the secrets a type of the secrets that shall be opened at this time , that were shut up before . glorious truths shall be revealed , and above all , the mystery of the gospell , and the righteousnesse of faith shall bee discovered . before what a little of the mystery of the gospel , and the righteousnesse of faith was discouered ! but this will grow brighter and brighter till that time , which is the great designe of god for his glory to all eternitie . sixtly , the gift of the saints shall be abundantly raised . he that is weake shall bee as david , and he that is strong as the angel of the lord zach. 12.8 . and then shall be accomplished that promise , that god will powre his spirit on them ; and their young men shall see visions , and their old men shall dreame dreames . it was fulfilled in part upon the apostles , but the full is not till that time knowledge shall be increased . seventhly , the graces of the saints shall be wonderfully inlarged , even in a manner glorified ; thoughuot so full as afterwards in the highest heaven but mightily raised . the saints shall be all clothed in white linnen which is the righteousnesse of the saints ; that is , the righteousnesse they have by christ , whereby they shall bee righteous before god , and holy before men : holines shall be written upon their pots , and upon their bridles : upon every thing their graces shall shine forth exceedingly to the glory of god . iohn saw a vision of the bride comming downe from heaven , with a heavenly glory , fit to meet christ her bridegroome , to stand in his presence , and serve him day and night . yea further , religion shall bee honoured , and no more be a disgrace . god hath promised to his church that hee will wipe away their reproches for ever . the people of god have been and are a despised people : but their reproach shall be for ever taken away , and they shall not be ashamed of religion : for it shall be glorifyed before the sonnes of men . therfore it is said revel. 14. they shall have the name of god upon their foreheads , openly to professe religion ; a time shall come when ten men shall take hold on the skirt of a iew , and say , we will go with thee . cant. 8.1 . i will kisse thee , yet should i not bee despised : she would embrace christ publikely , and should not be despised : it shall be so honourable , as none shall be able to despise it . there are notable texts of scripture , to shew the great honor that shall be in the wayes of religion , isaiah 49.23 . kings shall be thy nursing fathers , and queenes thy nursing mothers ; they shall bow downe to thee , and lick up the dust of thy feet . what a high expression is this for the honour of godlinesse ? so in isaiah , 60. are a great many of notable expressions , verse , 13. i will make the place of my feet glorious ; that is , the church . there was a time when as the feet of christ were as burning brasse , to shew the suffering condition of the church : but now the feet of christ , that is the church , shall be made glorious , vers. 14. you have two notable scriptures for this in the prophesie of zachary . the first in the 4th . of zachary , 16. they shall be as the stone of a crowne-lifted up : they are now trampled upon as the stones of the street ; but they shall be as the stones of a crowne ; and not onely so , but as the stones of a crowne lifted up : the second place is in zach. 12.5 . the governours of iudah shall say in their hearts , the inhabitants of ierusalem shall be my strength in the lord of hoasts their god . wee know , that now in many places , the governours of iudah , the great ones of the countrey , their spirits have beene set against the saints of god : wee know what reprochfull names they have put upon them , and how they have discountenanced them : though the governours of iudah have counted them factious , and schismaticks , and puritanes ▪ there is a time comming , when the governours of judah shall bee convinced of the excellency of gods people , so convinced as to say in their hearts , that the inhabitants of ierusalem , that is , the saints of god gathered together in a church , are the best common-wealths men : not seditious men , not factious , not disturbers of the state ; but they are our strength in the lord of hosts , they are the strength of a kingdome , and shall be countenanced by them as the strength of a kingdome , as those that will bee most usefull in a kingdome . this will bee a blessed time , when as wicked men and wickednes shall bee despised , and godlinesse as honourable as ever it was contemptible : this shall bee when the lord god omnipotent reigneth in his church . and through gods mercy , wee see light peeping out this way : that the governours of iudah are saying , the inhabitants of ierusalem shall be our strength : religion shall be honoured in the world one day , and not only at the day of iudgement , but here . in the ninth place ; the presence of iesus christ , and of god shall be exceeding glorious in the church : then the name of it shall be called iehovah shammah , the lord is there . they shall follow the lamb wheresoever he goeth : they shall see the king in his beauty and glory . and such a presence of christ will be there , as it is questionable whether there shall be need of ordinances , at least in that way , that now there is . and therefore some interpret that place so : they shall be all taught of god , and shall not need to teach one another . and so that place 2. peter , 1.19 . we have also a moresure word of promise , wherevnto ye doe well that ye take heed untill the day dawne , and the day-starre arise in your hearts . now the morning-starre , the holy ghost applies to them , revel. 2.28 . that is such a glorious presence of christ , as shall so instruct them , as if they had not need to take heed to the word of prophesie . and in revelat. 21. they shall need no temple , nor sunne , nor moone ; for the lamb is the temple and the light thereof : the presence of christ shall bee there , and supply all kind of ordinances . and revel. 7. christ sayes ; hee will lead them to the fountaine of living waters ; all the ordinances . here are but the streames and conduits ; then they shall be led to the fountaine . though we dare not affirme that there shal be no ordinances ; yet is there some probability at least thus far in comparison ; there shall be such a presence of christ there , as therr shall not be that need of ordinances . in the tenth place . there shall bee the addition of martyrs , and many of the worthies of god that have lived in former times shall rise againe . if you read the 7th . revel. and 21th . revel. you cannot but be convinced of this , that those that have suffered martyrdome under antichrist shall have the glory of that time ; and daniel shall come up and stand in his lot ; and as he , so many of the worthies of god in former times : and this shall add to the glory of that time . the eleventh is this : there shall be most blessed union of all the churches of the world . the envy of ephraim and of iudah shall be taken away . isaiah 11. there shall be one king ; and one name . zach. 14.9 . wee all professe one lord , but give him divers names : but then there shall be one lord , and his name one . zeph. 3.9 . they shall serve the lord with one consent , with one shoulder , it is in the originall : and if you read that chapter , you may see what reference it hath to a more glorious time , than the returning of the iewes from the captivity . dissentions in any one congregation are evill ; and for one church to dissent from another is a grievous evill . blessed will the time be , when all dissentions shall bee taken away ; and when there shall bee a perfect union of all , and not any distinction of calvinists or lutherans , or the like : but all shall come , and serve god , and be called by one name . the twelfth is the resurrection of the creatures of the world : and so in that regard there shall be abundance of outward glory and prosperity . that place in the 8th . of the romans . the creature groanes under the burthen that it is in , that it may be delivered into the adoption of the sonnes of god . when the fulnesse of the glory of the adoption of the sonnes of god shall come , the creatures shall be delivered to them . the whole world is purchased by christ , and purchased for the saints , that is christs ayme . all is yours , ( sayes the apostle ) the whole world : and therefore , revel. 21.7 . it is said , the saints shall inherit all things . you see that the saints have but little now in the world ; now they are the poorest and the meanest of all ; but then when the adoption of the sonnes of god shall come in the fulnesse of it , the world shall be theirs ; for the world is purchased for them by iesus christ . not onely heaven shall be your kingdome but this world bodily . and so that place , 2 pet. 3.10 . where it is said , the heavens shall passe away with a great noise , and the elements shall melt with fervent heat : the apostle speakes as if it were the day of judgement . but there is one passage whereby we may gather that the apostle onely meanes a mighty change that shall be before the day of judgement , verse 13. we according to his promise look for new heavens and new earth . where hath god promised a new heaven , and a new earth ? i know no place in scripture that i can referre this place unto , but isaiah 65.15 . which is apparant to be meant of the church . now the apostle speakes of these times , when there shall be a mighty change in the world : then shall be fulfilled that promise , there shall be new heavens , and a new earth . we can find no such promise but in isaiah , and that is meant of the church , and therefore it is probable the apostle meanes that lactantius sayes , when the thousand yeeres come , the world shall bring forth fruite alone , and the rocke shall distill dew , and no creature shall live upon prey : the dog shall not hunt , the child shall not be afraid of the serpent : making the place of isaiah , which we understand metaphorically , to be understood , literally , of the wolfe and the lambs living together , and the child playing upon the hole of the cockatrice . and all the prayers that ever we put up for the church will be answered , and the blessing of all will come upon the churches . heere we have some degree of blessing : but the blessing of all the prayers of the prophets and apostles will come upon it . in isay , they were to cry to god , and give him no rest , till he made ierusalem the praise of the whole world : that is , till god did bring this time , and ierusalem hath not bin so lifted up . all these prayers that have not given god rest all this while , shall be answered , and ierusalem shall be advanced . lastly , those glorious titles that the church of god hath in the old testament , will be made up to the full ; and that is a resultance from all the former . there are many glorious titles of the church of god in the old testament : now the estate of the church in the old testament was but typicall ; typifying the estate of the gospel . i shall name some of them , and when those come to be fulfilled , it will be glorious . first the lords portion . deut. 32.9 . secondly his pleasant portion . ierem. 12.10 . thirdly his inheritance . isaiah . 19.25 . all people are the worke of his hands , but his church is his inheritance . fourthly , the dearely beloved of his soule . ierem. 12.7 . fiftly , gods treasure , and peculiar treasure , exod. 19.5 . sixtly , his glory , isaiah , 46.13 . seventhly , the house of gods glory , isaiah , 60.7 . eightly , a crowne of glory . isaiah , 62.3 . ninthly , a royall diademe , in the same place . tenthly , the glory of god . ierem. 3.17 . againe , the throne of his glorie . jeremiah , 14.21 . againe , the ornament of god : and the beauty of his ornament , ezek. 7.21 . againe , the beauty of his ornament in majestie , in the same place . now to have all this made up to the full ; to shew that these are no high expressions , but rather come short of what will bee : it must be a glorious condition . but you will say , are these things true ? to that wee answer ; for the truth of them , i will goe no further then this chapter , verse 9. these are the true sayings of god . it is a very strange phrase : if they be the sayings of god , they must needs be true . were it not enough to say they were the sayings of god , or true sayings ? no , they are the true sayings of god . and in the originall it is not onely the true sayings of god ; but the true sayings of that god that is true : therfore they are certaine . but how can they be ? zachary , 8.9 . if it be marvellous in your eyes ; should it also be marvellous in my eyes , saith the lord of hoasts ? they are marvellous in your eyes ; but they are not so in mine . it is god omnipotent that shall doe these things , by that power , whereby he is able to subdue all things unto himselfe . mountaines shall be made plaine , and hee shall come skipping over mountaines , and over difficulties , nothing shall hinder him . and why should you thinke it strange , that these things should be , though they bee great : god hath done already as great things as these . certainly christians that shall acknowledge the great and never sufficiently admired and adored worke of god in the hypostaticall union of the natures , that god should be man , should never aske this question , how these things should be ? or to think that any object propounded for our faith is too difficult . but when shall these things be ? truly ( brethren ) we hope it is not long before they shall bee ; and the neerer the time comes , the more clearly these things shall bee revealed . and because they begin to be revealed so much as they doe now , we have cause to hope the time is at hand . in daniel , 12. god bids daniel seale his booke untill the time come , as if then it should be opened . doth god begin to open this booke ? know that the time is at hand . iohn was bidden not to seale the booke , because the time was at hand . the neernesse of the time at hand discovers the booke ; and the neerer the time , the more it is discovered . no place in scripture gives us so much light to know when this shall be as dan. 12.11 . and from the time that the dayly sacrifices shall be taken away , and the abomination that maketh desolate set up ; there shall bee a thousand , two hundred and ninety dayes . what is the meaning of this ? the light that i have from this , i acknowledge to be from that worthy instrument of god mr. brightman . a day is usually taken for a yeare , and so many dayes as were set , so many yeares it should be . all the question is about the beginning of the time . this abomination of desolation was in julians time 360. because then iulian would set up the temple againe that was destroyed , in despight of the christians , and would set up the iewish religion againe : that was the abormination of desolation , sayes he ; and the whole iewish religion was not consumed till that time . now reckon so many yeeres according to the number of the dayes , it comes to , 1650. and it is now 1641. and that place for the abomination of desolation is like to bee it as any that can be named . but it is said , blessed is he that comes to another number : 1335. dayes , that is 45. years more added , that is , sayes he in 1650. they shall begin ; but it shall bee 45. yeares , before it comes to full head , and blessed is hee that comes to this day . and he hath hit right in other things , as never the like , in making sardis to be the church of germany , and foretold from thence how things would fall out , and wee see now are . now we have also a voyce from the multitude , as from the waters , and it begins to come from the thundrings . seeing these things shall be , what manner of persons ought we to be ? that is the worke i intended to have done , to have shewed you the duties , these things call for at our hands . if god hath such an intention to glorifie his church , and that in this world : oh , let every one say to his owne heart ; what manner of persons ought wee to be ? and especially , what manner of persons ought yee to be ? because you are beginning this despised worke , gathering a church together , which way god will honour . certainly , the communion of saints , and independency of congregations god will honour . and this worke is a foundation of abundance of glory that god shall have , and will continue till the comming of christ . and blessed are they that are now content to keep the word of gods patience . and doe you keep the word of gods patience , though you suffer for it , as you now doe . and wait , the text sayes , those that testifie against antichrist and antichristianisme , and keep the word of gods patience , god will keep them in the houre of temptation , hee will make them a pillar in his house , and they shall never goe out ; god will open their dore , so as none shall shut it till the comming of christ : and hee will write upon them the name of the new iervsalem . therfore keep the word of gods patience now you have an opportunity in your hands for furthering this great worke . take heed that you loose not this opportunity : certainly , if there should fall out any just cause amongst you of scandall in regard of divisions , or any other way , you may do more hurt to hinder this glorious work , then all the persecutors could doe . for you will perswade the consciences of men , that this is not a way of christ . persecutors cannot doe so . so that the governours of iudah wil not say , our strength is in the inhabitants of ierusalem , those that professe themselves to be the people of ierusalem . finis . notes, typically marginal, from the original text notes for div a47560e-600 quaest . answ . quaest . answ . 1. doct. 2. doct. doct. reas. 1. reas. 2. reas. 3. object . answere quest . answ . quest . answ . quest . answ . the vvorld to come. or, the kingdome of christ asserted. in two expository lectures of ephes. 1. 21, 22. verses. prooving that between the state of this world as now it is, and the state of things after the day of judgement, when god shall be all in all: there is a world to come which is of purpose, and is a more especiall manner appointed for jesus christ to be king, and wherein he shall more eminently reign. / preached by mr. tho: goodwin many years since, at antholins, london. published for the truths sake. goodwin, thomas, 1600-1680. this text is an enriched version of the tcp digital transcription a85442 of text r207443 in the english short title catalog (thomason e838_13). 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. 67 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85442 wing g1266 thomason e838_13 estc r207443 99866492 99866492 118767 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. a85442) transcribed from: (early english books online ; image set 118767) images scanned from microfilm: (thomason tracts ; 127:e838[13]) the vvorld to come. or, the kingdome of christ asserted. in two expository lectures of ephes. 1. 21, 22. verses. prooving that between the state of this world as now it is, and the state of things after the day of judgement, when god shall be all in all: there is a world to come which is of purpose, and is a more especiall manner appointed for jesus christ to be king, and wherein he shall more eminently reign. / preached by mr. tho: goodwin many years since, at antholins, london. published for the truths sake. goodwin, thomas, 1600-1680. [2], 38, [2] p. printed, and are to be sold in popes-head-alley, and in westminster hall, london, : 1655. the last leaf is blank. annotation on thomason copy: "may. 15". reproduction of the original in the british library. eng bible. -n.t. -ephesians i, 21-22 -sermons -early works to 1800. sermons, english -early works to 1800. a85442 r207443 (thomason e838_13). civilwar no the vvorld to come. or, the kingdome of christ asserted.: in two expository lectures of ephes. 1. 21, 22. verses. prooving that between the goodwin, thomas 1655 13291 7 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. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 emma (leeson) huber sampled and proofread 2007-10 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the vvorld to come . or , the kingdome , of christ asserted , in two expository lectures on ephes. 1. 21 , 22. verses . prooving that between the state of this world as now it is , and the state of things after the day of judgement , when god shall be all in all ; there is a world to come , which is of purpose , and in a more especiall manner appointed for jesus christ to be king , and wherein he shall more eminently reign . preached by mr. tho : goodwin many yeares since , at antholins , london . published for the truths sake . dan. 7. 27. and the kingdome and dominion , and greatnesse of the kingdome under the whole heaven , shall be given to the saints of the most high , whose kingdome is an everlasting kingdome , and all dominions shall serve and obey him . london , printed , and are to be sold in popes-head alley , and in westminster hall , 1655. the world to come . or , the kingdome of christ asserted . in two expository lectures . ephes. 1. 21 , 22. farre above all principalitie , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come ; and hath put all things under his feet . these words set forth , and proclaim the supremacy of our lord and saviour jesus christ over all persons , by what names or titles soever distinguished , or dignified in all gods dominions , belonging either to this world , or that which is to come . i shewed you before what it was , for christ to sit at gods right hand , as also how it was amplified by the subl●mity of the condition , and by the quality of the persons , over whom jesus christ is set : by principalities , might , and dominions , he would include all sorts whatsoever , as angels good and bad , and so magistrates . now i am to speak of the extent of christs dominion , and that is in this world , and in the world to come ; the great thing to be opened , is , what is meant by the world to come ; there are three interpretations given of the words . sence . 1 first , it is taken for heaven and earth , this state of the world on earth , & that state of the world in heaven , which are two worlds , only here will be a question , why heaven should be called a world to come , when it is extant now as well as the earth , which is called the present world : to which it may be answered , that though heaven be a world now that is extant , yet to us poor creatures here below it is a world to come , though it was created at the same time this lower world was , its comfort to saints that they have a world to come ; for wicked men come in for the greatest share in this , therefore called men of this world ; let them take it , it s their world ; saints have a world to come , luke 18. 13. but this doth not seem to be that which the apostle aimes at here . sence . 2 secondly , this phrase may note the duration of christs kingdome that it is everlasting ; for so in scripture it is used to expresse eternity , mat. 12. 32. and therefore isa. 9. 6. which we translate the eternal father ; the septuagint reads , the father of the world to cōme , and so christs kingdome is said to be for ever and ever ; that is , not for one ever but for all evers , the apostle in heb. 10. 12. saith , that christ after he had offered one sacrifice for sinne , for ever sate down at the right hand of god . now that word for ever doth not relate to christs sitting at gods right hand , but rather to the sacrifice he offered , who for ever by one sacrifice took away sinne ; for it may be said that there are not principalities and powers for ever , that christ may sit for ever at gods right hand ; when this world ends , there will be an end of all principalities , and powers , 1 cor. 15. 24. then cometh the end , when he shall deliver up the kingdome to the father and shall put down all rule , &c. take notice in what sence christ hath a kingdome , and sits at gods right hand for ever , and in what sence he is said to give up this kingdome to the father , i would clear it by two distinctions . distinct . 1 first , there is a naturall kingdome due to jesus christ as he is in the god-head , and a naturall inheritance due to him being man , as he is joyned to the god-head : for so hee inherits the priviledges of that second person , which is this naturall kingdome , which he obtained , and which was due to him by inheritance , heb. 1. 8. to the sonne he said , thy throne o god is for ever and ever : he speaks of his naturall inheritance , though the right be involved in him as he is god , and so he is joyned in commission for ever as god and man with the father , and so in respect of this naturall dominion of his all things are said to be made by him and for him , col. 1. 16. now this naturall right that jesus christ hath remains for ever , and accordingly many of those priviledges which are to be understood by his sitting at the right had of god , they likewise must remaine for ever . as first , a fulnesse of joy ; at thy right hand is fulnesse of joy . jesus christ doth enjoy a fulnesse of joy immediately by god himselfe . secondly , all that personall honour and those glorious abilities which he was filled and crowned with , when he went first to heaven , heb. 2. 9. all these shall remaine to eternity ; and they are naturally due to christ , though they were bestowed on him then when he came to heaven ; he is thus in commission with his father , so farre as naturall rule goes , though in that respect lesse then the father . 2. the second part of this distinction is , that there is a dispensa●ory kingdome that christ hath , and that is , as he is considered as mediator between god and his church , which kingdome is given to him , it is not by nature due to him , but as he was the sonne of god , he was chosen our to exercise that power which in this kingdome is held forth , and this is pointed out by his sitting at gods right hand , which god gave him as the reward of his obedience , john 5. 22 , 23. the father judgeth no man , but hath committed all judgement to the son ; it is committed to christ , he is that lord that god hath set up to do all his businesse for him visibly and apparantly ; and this kingdome is in a speciall manner appropriated to christ ; it is so christs , as it is not the fathers , in a more eminent manner ; the father judgeth no man . to appropriate a work to one person rather then another , is an act of gods wisdome ; hence it is that christ hath his work for a time , and afterwards gives it up to another , till the day of judgement be over jesus christ hath the government of the kingdome , and shall reigne ; but after the day of judgment , the kingdom is to be given up to the father , & the reasons why god hath appointed a time of raigning to christ . first , is to draw all mens thoughts to him ; that is , that all men might honour the sonne , as they honour the father . john 5. 22. as for every work there is a season , so likewise for every person , wherein they shall in a speciall manner be more glorious . secondly , this was a reward exceeding due to jesus christ , that he should have a kingdome appropriated to him for a season , that all judgment should be commi●ed to him , and he should draw all mens eyes to him in a more immediate manner , because he vailed himselfe in obedience to his father ; therefore the father to recompence him , he will not appear himselfe so much in the government ; saith he , let my sonne take it , i will commit all judgement to him ; and see the equity of this , because god will put all things under the feet of christ , therefore will he againe give up all things to god , and be subject himselfe to him as god-man , 1 cor. 15. 28. though jesus christ hath this kingdome and means to conquer all his enemies , before he give it up : yet when he is in the height of his dominion , when he is in his full triumph , and hath cleared all the worlds accounts , then will he give up the kingdome to the father ; which may teach us , when we are highest , and most assisted and raised , to fall down and give glory to the lord ; so jesus will do when he hath all enemies under his feet , and judged and pronounced sentence upon all , then will he set up his father , deliver up the kingdome unto him , and he shall become all in all , this will be the last and great solemnity of all . this is the first distinction , his naturall kingdome which is due to him as man joyned to god , that remains forever , but there is something of his mediatory kingdome to be given up . distinct . 2 the second distiction is this ; this mediators kingdome it receives a double consideration . first , consider christ as a mediator for the church , and so consider him as under imperfection , sinne , or misery , or any other want , till they shall be compleat ; or secondly , consider him as he is head to the church , made compleat , and perfected in all parts & degrees , that i may explain my self : you may call to mind , that when i opened the third and fourth verses , compared with the seventh verse , i told you that in election there were two great designes or contrivements ; the one was more principall , and cheif , which i called gods decree of the end , what gods designe was to make us , and there it was that god chose us in christ as a head unto absolute glory , which with christ and in christ we shal have for ever in the highest heavens . secondly , god designed the way unto this end , and so god was pleased , that he might set off the glory of that perfect state the more ; therefore he lets us fall into sin and misery , and suffers our bodies and souls , to be separated , before we shall come to that end which god hath designed us to ; to enjoy this canaan , we must go through a wildernesse to it . now answerable to this double designe of god , jesus christ hath a double relation to his church , the one as a head simply considered , and so were chosen in him , to that perfect state unto which god hath designed us ; secondly , christ hath the relation of a redeemer and mediator for us , that as we are fallen into sinne , and misery , and distresse , so he might redeem us and helpe us ; now while the church is in an imperfect state , and hath not all its members , nor they out of all danger neither ; though they be in no reall danger , yet they are to give an account of their actions , and there is a final sentence to be past upon them ; and in that sence , there may be said to be forgiveness of sinne in the world to come , and therefore paul prayes for one , that he may finde mercy at that day ; now while there is any such thing as guilt , or the appearance of it , or any imperfection , and till that finall sentence be past , so long is jesus christ a mediator for us , and so god hath given him all power in heaven and earth , to give eternall life to them that believe : now so long as jesus christ rules in a way of conflict , and as a conqueror is destroying sinne and death , and all emnity , also raising soule and body , and bringing them together ; in this sence the sripture speaks of his sitting at the right hand of god ; but when once the finall sentence is past , then this work of the mediator , his reigning , as to destroy enemies and such like is over , and then jesus christ will present us to to his father , loe here i am , and the children which thou hast given me ; we are now as thou didst look upon us in thy primitive thoughts in election ; so he stands in relation to them as a head , there we are considered as perfect , and the mediators office is laid down , and god becoms all in all both to christ and us . i would add a third thing to this , & that is , how christ is a king , and sits at the right hand of god for ever ; when jesus christ hath given up this kingdom of his redeemer-ship unto the father , yet then he shall sit down for ever with this honour , that it was he that did exercise this office , so that there is not a soule lost , nor a sinne unsatisfied for , nor any enemies unsubdued ; it is true , he is not a generall in warre any longer , but he shall have this honour , that he did all these exployts , brought all these rebels in ; so that indeed , & in truth , jesus christ shall reign more gloriously with the father after that time of judgement is over , then ever he did before ; now he shall raigne triumphantly , whereas before he raigned as one in conflict and conquest . jesus christ himselfe will say , that he never was king so much as he shall be now ; jesus christ shall ever have the glory of it , that he was that great and glorious dictator , that he subdued all enemies , and delivered up the kingdom peaceably to his father , and in some sence set the crown upon his fathers head , who was as it were in some sence put out of his rule in the world by satan and wicked men , that did what they list ; and the saints they lye under sin and misery , and christ he subdues all these enemies , and presents all these soules to the father with a peaceable rule and government , and this he enjoys with the father for eternity ; now whereas it is said , of his kingdome shall be no end , the meaning is , it shall not be destroyed for ever ; it s a kingdome that gives way to no kingdome , it shall still be continued , though he himselfe give it up to the father , and become visibly and apparently more subject then he was before ; not in respect of his godhead , for so he is never subject ; nor in respect of his manhood , for so he is always subject ; but then christ shall acknowledge the father to be the author of his kingdome , and that he gave him power , and honour , and glory , and then shall he resigne up his crown to his father againe from whom he had it ; so much for the second sence of the words . sence . 3 now i will adde a third interpretation of these words ( not only in this world , but in the world to come ) but not to exclude the other two i named before , but it shall rather take them in , and that which i shall say is this ; that betweene the state of this world as now it is , and the state of things after the day of judgment , when god shall be all in all : there is a world to come , which is of purpose , and in a more speciall manner appointed for jesus christ to be king in , and wherein he shall more eminently reigne . god hath appointed a speciall world , on purpose for jesus christ , which in scripture is called a world to come , and christs world : that as this world was ordained for the first adam , and given to the sonnes of men : so there is a world to come for the second adam , even as that time after the day of judgment , is more eminently ; for god when he shall be all in all : so there is a world to come , which is made for jesus christ , and which the angels have nothing to do withall , for it is not subjected unto them , as this world now is . heb. 2. 5 , 6 , 7 , 8. vnto angels hath he not put into subjection the world to come , whereof wee speake , but one in a certaine place testifieth , saying , what is man that thou art mindfull of him , &c. thou madest him lower then the angels , thou crownedst him with glory and honour , &c. and hath put all things in subjection under his feete : but saith hee , wee see not yet all things put under him , but wee see jesus christ , who was made lower then the angels , crowned with glory and honour , &c. we see plainly that he speaks there of jesus christ as he doth here in the text : and what he here in the ephesians calls sitting at gods right hand , there he expresseth it to be his crowning with glory and honour : and then likewise for that passage of all things being under the feete of christ , which is spoken of here in the ephesians , the apostle quotes out of psalm 8 6. which speaks of christs dominion , and that sentence is no where found in the old testament , but only there , and quoted likewise in 1 cor. 15. 27. all which places relates to christ : then againe he calls it a world to come , in heb. 2. that is ordained for this man , and hee doth the like here in the text ; therefore these places compared together , we see how they agree . 1 cor. 15. 25. he saith , christ must reign till he hath put all things under his feet , which he quotes out of psalm 110. 1 so that these places before named , they are all parallel places with the text , and there is another place parallel with it , 2 pet. 3. 7. compared with the 13. vers. the heavens and earth which are now by the same word , are kept in store and reserved to fire against the day of judgement . and at the 13. verse , in opposition to the heavens and earth which are now , he saith , we according to his promise looke for new heavens , and a new earth , wherein dwelleth righteousnesse ; that is , we look for a world to come , wherein righteousnesse dwels : and that these places hold forth the same thing , appeares by this , that when he had alledged there was to be a new heaven , and a new earth , that is , a world to come : at the 15. verse , he quotes paul , that he had written to them of these things , and that was in his epistle to the hebrews : for it 's the best argument to prove that paul wrote the epistle to the hebrewes ; hee hath written to you , saith he , of this new world , and that was in heb. 2. there hee wrote of this new world : so likewise unto this give all the prophets witnesse , in acts 3. and therefore i am not ashamed to give witnesse to it too , rev. 5. 10. when they saw christ once take the booke , and was installed king , what do their thoughts presently run out too ? it is to the world to come . he hath made us kings and priests , and we shall reigne on earth : to be sure at the day of judgment they shall , which shall certainly be a long day , when all the accounts in the world shall be certainly rip't up , and the world shall be new hung against the approach of their new king , and the glory of the creatures then wil put down the glory of this old world . we see then how this place to the ephesians , and that in heb. 2. how parallel they are : now i would have you consider likewise the scope of the 8. psalm , as the apostle brings it to prove this new world : and indeed any one that reads that psalm , would think the psalmist doth but set out old adam in his kingdome in paradise , who was made in his nature a little lower then the angels ; one would thinke that were all the meaning , and that the apostle applies it to christ only by way of allusion : but the truth is , the apostle brings it to prove , and to convince these hebrews , that that psalm was meant of the messiah whom they expected ; saith he , one in a er taine place hath testified : hee brings it as an expresse proof and testimony that it was meant of christ , and was not an allusion only . now the scope is this , as you read in rom. 5. 13. that adam was a type of him that was to come , namely christ : so in the 8. psalm , you read there adams world is the type of a world to come . the first adam had his world where there was sheep , and oxen , and fowles of the ayre : now whereas it is sayd in the psalm , that all things were under his feet , it is not meant of man in innocency , but of the messiah , christ and his world , which is made of purpose for him , as the other world was for adam ; that it was not meant of man in innocency properly and principally , appears , first , because it 's sayd , out of the mouths of babes and sucklings hast thou ordained strength : there was no babes and sucklings in adams time , he fell before there was any . secondly , it 's said was to still the enemie & avenger : but the devill was not stilled by adam , he overcame him ; therefore it must be meant of another that should still this enemie : how excellent ( saith the psalmist ) is thy name in all the earth , speaking of this world . adam he had a paradise , but he never propagated gods name in all the earth , much lesse did he sound it in the heavens . again , adam , though man , yet he was not the son of man , but called the sonne of god , he came not of a man . againe , take the argument the apostle useth ; saith he , this man must have all subject to him , all but god ; he must have angels subject to him , for he hath put all things in subjection under his feet : this could not be adam , no not in the state of innocency ; but it 's true of jesus christ , angels and all were under his feet . 2. as it is not ment of man in innocency , so it cannot be meant of man fallen neither , that is as playn as the other . the apostle himselfe saith , that we see not all things subject to him . some think that is an objection the apostle answers , but indeed it 's a proof to prove that man fallen cannot be meant , for we do not see all things subject to him : you have not any one man of the whole race of man-kind to whom all things are subject ; take all the monarchs of the world , there was never any man that was a sinner that had all subject to him , therefore it is not meant of man fallen : but saith he , we see jesus crowned with glory and honour , and therefore it 's this man , and no man else that is there spoken of : and then againe , take notice , that it is not an angel to whom all shall be subject , but plainly man that is made a little while lower then the angels , but then crowned with glory and honour . and it is not only this world that shall be in subjection to this man , but it is a world to come : for saith he , we see not yet all things under his feet , but we see jesus christ crowned with glory and honour : therefore it is not this world , but there will be a world that shall be in subjection unto christ , when all things shall be under his feete : and it is that which the 8. psalm speaks of ; besides christ interprets this psalm of himselfe , mat. 21. 16. when as they cryed hosanna , and made him the saviour of the world , the pharisees were angry at it : and our saviour confutes them out of this psalm , know you not , or have you not read , that out of the mouths of babes and sucklings he hath ordained praise , quoting this psalm to speak of himselfe ; what the meaning is , i refer to what mr. mead hath written upon the 8. psalm , he interprets it of that man christ principally , that was but a babe , by whom god would stil the enemie , it is therefore jesus christ to whom only all things are subject , & shal be put under his feet : he is the sole manwhom the psalmist and apostle means , that hath a world to come , ordained for him , as the first adam had a world made for him , so shall jesus christ the second adam have a world to come made for him , this world was not good enough . when i considered ( saith he ) thy heavens , the work-manship of thy hands . jesus christ hath a better world , a better heaven and earth then adam had : a new heaven and a new earth , according to his promise , when the saints shall reign : this world he hath not subjected to angels , none of those principalities and powers rule there : as there are two adams , and the one was the type of the other , so there are two covenants , the law and the gospel ; the angels , they by nature were above the world , and all things in it , and the law was their covenant , they were the deliverers and declarers of it , the law was given by angels . there 's a second covenant , which is the gospel , ond that declares and speaks of this second world made for christ : now the angels , god hath not used them to preach the gospel , they do not meddle with it , that worke is not carryed on by them ; but god hath appointed men to do it , who were babes , and sucklings ; out of their mouth hath he ordained strength , to begin to create this new world , but then why is it a world to come ? if we speak of it as the gospel beginning of it ; because as the other world was 6. days in making , the work went on by degrees , so will it be in this new world : and we are now but at the first dayes worke , the perfecting of it is to come . therefore the kingdome of heaven is sayd to be like to a grain of mustard-seed , which is the least of all seeds , but grows to a great bignesse by degrees : the apostle calls conversion a delivering of us from this present evill world ; there is the first days work , and god will never leave till he hath perfected this world : and because the perfection of it was to be afterwards , therefore it was sayd to be a world to come : and as the first world had a seventh day for the celebration of the creation in it , so hath the new world a lords day , a rest , of which hee speaks in hebr. 4. now this world , when it is finished , it shall not be subject to angels , but to christ , and his babes and sucklings , to the man christ jesus for whom it was made , and to the saints who shall be the citizens of this world ; as they suffer with him , so they shall reigne with him . wee do not read that the angels at the day of judgement , shall sit upon thrones of judgement : but it 's sayd of saints , that they shall sit upon thrones , mat. 19. 20. and so in rev. 20. and so likewise christ promiseth to give the government of tenn cities to him that had ten talents , and improved them ; and five cities to him that had five talents . the devils shall be shut up ; and if they be gone , there needs not the principalites of good angels to oppose them . that which good angels do to the saints in this present state below , that office and worke shall the saints that arise from the dead perform unto the saints that shall remaine alive in that world to come . for it is now such as have part in the first resurrection that shall have to do in that world , and not angels , and it 's no absurdity neither : and if angels which have alwayes beheld the face of the father ( as christ saith of them ) yet have they beene busied and employed about things below , why may not saints be so too ? it will be an honour rather to them : thou hast made us kings and priests , and we shall reigne on earth : it is true , the angels shall gather the elect from all the corners of the world , and they are executioners to throw men to hell : but they that are the principalities and powers of this vvorld to come , they are men that shall judge the angels , and then shall christs kingdome be at it's height ; and when that is ended , the kingdom shall be given up to the father . vse 1 first of all , take notice , that here is two worlds for you that looke for happinesse : me-thinks you should be satisfied with the expectation of this . alexander wept before he had halfe conquered this world , that there were no more for him to conquer ; out of a supposition , when he had conquered all , what hee should do afterwards : if thou hadst the same desire , thou needst not care for this world ; for there is another world , as there are things present , so the comfort is , there are things to come . care not for this world , it is old adams world , it brings oft times much losse to saints , it 's well if thou canst get handsomely rid of it , with little sinning ; it is called a present evill world . it was all christ desired for his disciples , john 17. not that they might be taken out of the world , but kept from the evill of it : but there is a world to come , which abraham and all believers are heyres of ; for they were not only heyrs of canaan , but it is expresly sayd in rom. 4. 13. that they were heyres of the world . vse 2 secondly , admire wee this man , christ jesus , whom god hath thus advanced and set up , and hath made a world of purpose for him , peculiarly for him and his to enjoy , and for him and his ( as under him ) to rule and govern : that he that was the scorn and derision of men ( for so christ was when here below ) that god should raise him up , and set him at his own right hand , and subject all principalities and powers unto him , and use him in all that great businesse of judging the world . if this had been spoken of god , it had been no wonder , for all nations of the earth are but as the drop of the bucket to him ; but to heare it spoken of man , who is but a drop of that bucket , that this babe or suckling should still satan , subdue angels , have them all under him : o how excellent is thy name in all the earth ! this made the psalmist admire , what is man that thou visitest him ? visiting is sometimes put for visiting in anger , as in psalm 59. 9. so god visited christ at first ; and when that was done , he visited him with favour ; hee takes that broken shattered man and raiseth him up , to crown him with glory and honour : what is man ? he speaks of the nature of man , as being united to the god-head . what is this babe , this suckling , that thou shouldst raise him up to such an height ? all this concerns us , for the psalmist calls him the lord our god , how excellent will his name be one day in all the earth . this will swallow up the thoughts of man and angels to eternity . now put all together , and here is the most glorious appearance of a kingdome that ever eyes beheld , more by farre than all the kingdoms of the world that satan shewed our saviour , take but what this chapter holds forth of it . first , here 's a father of glory mentioned , vers. 17. for as god is the fountain of glory , so himself is the father of it . this father hath an eldest sonne whom he made a man , and visited him as you have heard , and set him in the throne at his owne right hand : there is your king ; and to set out the glory of this king , he hath nobles under him , as principalities , and powers , and mights , and dominions , he hath them all under his feet ; those that are his friends , they fall down and worship him , they throw down their crowns before him ; and for those that are his enemies , hee hath the most glorious conquest over them ; he sits and makes them his foot-stoole , that he may sit the easier : and for satan that great devill , jesus christ triumphs so over him , that he makes his children set their feet upon his neck , here is the highest exaltation that ever was ; what can be added to make christ jesus more glorious ? one would thinke hee hath enough ? he is a king over a whole world , is advanced in the highest throne , he hath the highest power , all is under his feet ; what is there more to be added ? look upon adam , who was the type of christ , he had a world about him , he had a paradice , a court which was peculiarly his , as the king of the world ( if he had stood ) he was the father of our nature ; what wanted this man ? he wanted a wife , a helper , god himselfe saith so , all this was in a type . this man christ jesus , we heare of his advancement , ●ar above all principalities and powers . here is a father of glory , and a sonne set in glory , and he hath glorious nobility enough : but where is the queen ? what saith the-words following ; he hath given him over all to be the head of the church , above all priviledges else : he counteth this the highest and chiefest flowr in the crown , that he is a head to the church , who is his body , and the fulnesse of him that filleth all in all ; as if our lord and saviour should have said , though i have all this honour , and am thus full , yet if i have not a body , a church , i wan● my fulnesse ; for the church is the fulnesse of him that filleth all ; therefore above all hath god given this to him to be a head to his church , christ hath all else under his feet : but come up , saith he to the church , and sit on my right hand , psal 45. as i sit at my fathers right hand , and as i sit down in my fathers throne , you shall sit downe with mee in my throne . and though all things else be under my feet , i will have my church , my body , sit on my right hand , for she is my fulness . ( my brethren ) jesus christ delights more in love then in power ; though he be a king , and hath all power committed to him , yet that doth no whit abate his love , he takes care that his church shall share with him in his glory and greatnesse : oh what is man that thou art mindfull of him ! the lord christ and the church made up that man . the world to come . or , the kingdome of christ asserted . the second sermon . ephes. 1. 21 , 22. not onely in this world , but in that which is to come ; and hath put all things under his feete . the last time my work was to shew you , that between this world as now it is , and the state of things after the day of judgment , when god shall be all in all ; that there is a state which the scripture calls a world to come , which is of purpose , and in a more speciall manner appointed for jesus christ to be king , when he shall have all things put under his feet . i quoted divers places to make it good , especially that in the eighth psalm , and the 2d of the hebrews ; at the 5. verse of heb. 2. i found it was the apostles scope to prove that the psalmist had prophecyed of a world to come ordained for christ : and he proves it by this , that he was to have a world , wherein hee was to have all things subject to him , which was but the same thing that follows here in the text : and saith he , though we now see christ crowned with glory and honour , ver. 8. which is all one with sitting at the right hand of god : yet , saith he , we see not all things put under him ; therefore it proves that there is a world to come , wherein all things shall be subject to christ . now then , finding in the text mention of a world to come , wherein christ hath his kingdome over all , and all things is under his feet ; and which in the judgment of most interpreters , is taken out of the 8. psalm , no ratioall man could imagine ; but in the same sense that the world to come is taken , in heb. 2. it must be taken here in the ephesians . i spent time the last day to prove that the son of man prophecyed of in the 8. psalm , that was to have all things under his feet , was jesus christ : now i shall speak of this , that he hath a world to come ordained for him , and i shall expresse my selfe in these two heads . first , that the world to come , mentioned in hebr. 2. 5. wherein christ is to have all things under his feet , it is not this world that now is , or meerly the government that christ now hath ; nor it is not the world or state that shall be after the day of judgement , and yet it is said to be a world to come . and secondly , i shall in a few words shew what i thinke is meant by that world to come , and see the severall steps and degrees of its growing up to perfection , i shall speake a little to these two things to cleare up what i delivered the last day , because i fear i was not well understood in what i said , and i shall do it with as much brevity as i can . first of all , that the world to come mentioned in heb. 2. 5. and prophecyed of in the 8. psalm , that it is not the world that now is , that is playn ; for the apostle distinguisheth the world that now is , from that world to come : by this ( saith he ) we do not now see all things subject to him , and it is the argument by which he proves there must needs be a world to come that must be subject to christ , heb. 2. 8. wee see not all things now put under his feete , which implies that there is a world to come wherein this is to be fulfilled ; take this world now as it is in its ruffe , and it falls farre short of that world to come , wherein all things are to be subject to christ , for that is not grown to perfection ; we see jesus now only crowned , but we see not all things subject to him ; it 's true , this world to come is begun , but is not come to its perfection . secondly , i shall prove , that it is not the state of the world after the day of judgement , and that i shall prove likewise out of heb. 2. compared with this place . my first reason to prove that the world to come ordayned for christ , is not that world after the day of judgement : i meane it is not that state then , because this world to come here spoken of which is for christ , adams world was the type of . now looke in to rom. 8. 19 , 20 , 21 , 22. he shewes you there , that adams world , that is this very vvorld vvherein novv vvee are , vvhich is the type of that world to come ; hee tels you there , that this world that now is , the creatures in it they groane for the manifestation of the sons of god ; for saith he , the creature was made subject to vanity , not willingly , but by reason of him that hath subjected the same in hope ; for we know that the whole creation groaneth , &c. wee may in these words plainly see that there is a world to come , which is not that world or state of things after the day of judgment : for what will become of these creatures then no man can tel , but it is this very individual creation wherein we live , that groanes for restitution , and the restitution of it is a world to come , as the present corruption and bondage of it , is this world ; then look into the 8. psalm , which is christs world typed out , it is sayd , that heaven and earth , the moone and starres , the sheepe and oxen , the fowls and fish , &c. they are all sayd to be subject to him . this cannot be meant after the day of judgment , for there is nothing after that which heaven and earth , the sun , moon , and stars , the sheep and oxen , &c. should signifie and typifie ; so that the world to come is a state which is between the state of this world , which is yet in its ruffe , and height , and that state which is after the day of judgment . a second reason for it is this ; when this world to come shall come , and christ shall have all subject to him : now after this subjection of all things to him , then shall he deliver up the kingdome to his father , namely after the day of judgment is over : this is playn in 1 cor. 15. 24 , 25. when jesus christ is fully in possession of this world to come , that all things are subject to him , then shall the sonne also himselfe be subject to him , that put all things under him , so that this world of christs shall cease after the day of judgment is over , for then cometh the end . thirdly , out of the words of the text , you have this world and the world to come , wherein there are principalities , powers , mights , and dominions : now after the day of judgement there will be no principalities , and mights , and dominions ; that is plain in 1 cor. 15. 24. he shall deliver up the kingdome to his father , when he shall have put down all rule , and power , and authority ; so that the world to come the apostle speaks of , wherein christ is actually to have all things under his feet , it is not that time or state of things after the day of judgement is ended , nor is it this world or the state of things now : so much for the first generall head . now i would a little explaine what is meant by this world to come , and that but in few words . i would first shew why it is called a world , and then why a world to come , and the severall degrees and countings on of this world , and when it is at its perfection , and when it shall cease . first , why is it called a world ? ( my brethren ) you must know this ; that as god made this world for adam , and put all things under him , though not under his feet , for god appointed a world for the second adam jesus christ , and adams world was but a type of this world , rom. 5. 13. its said adam was the type of him that was to come , answerably this old adams world which now good angels , and bad angels , and sinfull men rule , it is but the shadow of that world which is to come , prophesied of in the 8. psalme , and mentioned in heb. 2. yea let me add this , that god doth take the same world that was adams , and makes it new and glorious ; this same creation groans for this new world , this new cloathing ; as we groan to be cloathed upon , so doth this whole creation , even as god takes the same substance of mans nature , and engrafts grace upon it , so he takes the same world , and makes it a new world , a world to come . for the second adam , for the substance , the same world shall be restored which was lost in adam ; this god will do before he hath done with it , and this restitution of it is the world to come . now then , why is it called a world to come ? it is called so , though the foundation of it be now laid , and was laid then , when our lord and saviour was upon earth , the foundation of it is laid in the new creature . as the first creation began the old world , so this new creature begins the new world ; and as the old world was six days in making , so this new world is not perfected at once : the new creature that is in your hearts , it is but the beginning of it . mark in heb. 2. how this new world is begun , and but begun , and when it began ; ver. 2. if the word spoken by angels was steadfast , how shall we escape , if we neglect so great salvation , which at first began to be spoken of by our lord , and was confirmed to us by them that heard him , god also bearing them witnesse , &c. for unto angels hath he not put into subjection the world to come , whereof we speak ; its plaine , hee speaks before of the preaching of the gospel , which was begun to be preached by christ ; and though the angels delivered the law , yet this gospel which is the kingdome of heaven , and the beginning of the world to come , whereof we now speak ; this gospel was not delivered by angels , this world to come was not subjected to them , they preached it not , neither shall they have to do in that world , which the gospel begins ; so that you see this world to come began when christ began to preach , and therefore observe the language of the gospel ; repent , saith john the baptist , for the kingdingdome of heaven is at hand ; the world to come is coming upon you ; so our saviour , mark 1. 14. mat. 16. 28. there be some standing here that shall not dye , saith christ , and yet all were dead that stood there long ago ; they shall not dye ( saith he ) till they see the sonne of man come in his kingdome . the foundation of this world was laid by christ in bringing in the gospel , and it was he that was prophesied of in dan. 2. 44. in the dayes of these kings ( whiles principalites and powers were standing , he that meant to raigne in the world , came stealing in upon it ) in the dayes of these kings shall the god of heaven set up a kingdome that shall never be destroyed , &c. this new world began in the flourishing and height of the roman monarchie : what did christ when he came into the world , and afterwards went up to heaven ? he began this world , before that time the devill was worshipped as the god of this world , in all parts of it ; christ he flings him downe , luke 10. 17 , 18. i saw satan fall down like lightning . christ destroyed the devil in all those heathen oracles whereby people were deceived ; when heathenisme did not prevaile , then did jewisme shew it selfe , and christ he throws that down too , by the preaching of the gospel , the apostle cals this a shaking of the earth : there was a great deal of the old world gone presently , and fell down before this new world : jesus christ he converted by the apostles millions of soules over all the world , in 2 cor. 5. 17. conversion is there expressed by the passing away of old things ; this is the first dayes work , for the world is yet to come ; this is but a delivering us out of this present evill world , and not a subjecting of it to christ , as in gal. 1. 4. when christ threw down heathenisme , and jewisme , it was but the first dayes work , like a new naile that being strucken in , puts out the old one by degrees . this kingdome of christs shall break in peeces and consume all other kingdomes , dan. 2. 44. this will eat out all the monarchies , and glory of the world . now after this first days work of throwing down heathenisme and jewisme , then came a night of popery wch was set up in the room thereof : what will christ do before he hath done ? he will have a second days work , and will not cease till he hath thrown down every ragg , all that drosse and defilement that antichrist and popery brought into the world : we now are under the second days work , we are working up still to a purer world ; it is still this new world , working up to its perfection ; and jesus christ will never rest , till he hath not onely thrown out all the drosse of this world , both of doctrine and worship which conformity to the world hath brought in . but for a second degree of this work , jesus christ will not rest , till he hath brought in the generallity of men in the world to be subject to himselfe ; the world ( according to scripture account ) consists of jews and gentiles ; and how bitterly doth the apostle complaine in his time , of gods cutting off the jewes , the generality of the nation was cast off : and for the gentiles , saith he , who hath beleived our report . there was very few of them in comparison that did come in to christ ; but there will come a time , when this new world shall have a further perfection , when the generality of mankinde , jew and gentile , shall come into christ : the world was made for christ , and he will have it before he have done , rom. 11. 26. all israel shall be saved . there he tels us of a new world of the jewes , and for the gentiles ; he tels you , they shall be cast in , the vaile shall be taken from off all nations , isa. 25. 7. and that which is so much aleadged for unity , shall one day be fulfilled , but it will be when christ is lord of all the earth , and not till then ; christians will not agree till then , here will be a brave world indeed , that will be another degree of that world to come : one shepheard and one sheepfold of jewes and gentiles , and that as large as all the world , john 10. 16. this was never yet fulfilled , jewes and gentiles , were never yet one sheepfold together , but they shall be so one day : read the prophets , and you shall read there of strange things , of glorious times , that shall be here upon earth , of all nations coming into the church , the mountains of the lords house , being set on the top of the mountains , and all nations flowing unto it , and of great prosperity they shall have , which was never yet fulfilled ; and there are many fall in and acknowledge thus much , that there shall be a glorious church on earth , when the jews shall be called : but there is a third thing which is much controverted , which here followeth . the third degree of this new world is this , that vvhen this glorious time comes that jesus christ , as we have said , will call home both jews and gentiles , and have a new world , in respect of the multitudes that shall come into him ; christ vvill also make this new vvorld more compleat , he vvill bring part of heaven dovvn too , to add to the glory of this state . i shall breifly give you some grounds for vvhat i say , such as for this tvventy years i have not knovvn vvell hovv to ansvver . i do not say that christ himselfe shall come dovvn from heaven to reign here on earth ; but let it be understood that christ shall still remaine in heaven , and there to be his court , where he shall reign both over this world , and the world to come ; yet this i conceive , that part of heaven shall come down and rule this new world , to make the glory of it the more compleat ; and that it may clearly put down old adams world ; my reasons and grounds which satisfies me in this are these . if this be not so , i do not know how to understand that place which shall be the foundation of the rest , in rev. 20. the whole capter ; but specially the five first verses , you shall finde , and such as know that book , they do acknowledge as much , that in the chapter going before , both pope and turke is destroyed : in chap. 19. ver. 20. it is said there , the beast was taken , and with him the false prophet , that wrought miracles before him , with which he deceived them that had received the marke of the beast , and them which worshipped his image , these both were cast alive into the lake of fire , burning with brimstone . here we see the beast and the false prophet is gone , where is the devill ? he is left still ; therefore in the beginning of the 20. chapter , he tels us , what becomes of the devill : i saw an angell come down from heaven , having the key of the bottomlesse pit , and a great chain in his hand , and he laid hold on the devill , and bound him a thousand years , and cast him into the bottomlesse pit , and shut him up , set a seal upon him , that he should deceive the nations no more , till the thousand years were ended . the devill , though now he travell the earth up and down , and is ruler over the world , yet here he is kept up , that he may not deceive the nations : this was never yet fulfilled , it could not be fulfilled , during the times of antichrist ; for the devill never deceived the creatures more then he did in that time ; and we see how it follows in order , after the beast is taken and destroyed , then is sathan bound up : but we know the beast is not yet destroyed , therefore this thing is not yet come , and it cannot be after the day of judgement , his binding up , for he is after his binding to be loosned a little season : and you shall finde that after satan is let loose a little while , then the day of judgement follows , when all the dead shall rise and be judged , as in the 11 , 12 , 13. verses . now take notice , that when the devill is gone and thus shut up for a thousand years , what ther 's done in these thousand years , of that we read in the 4 , 5 , 6 , 7. verses , and i saw thrones , and they sate upon them , and judgement was given unto them ; who are they that have this judgement given unto them ? what is meant by judgement , but reigning , and authority , that such shall have . and i saw the soules of them that were beheaded for the witnesse of jesus , and the word of god ( which were the martyrs in the primitive times , under the roman emperors persecution ) and ( saith he ) which had not worshipped the beast , neither had received his marke on their foreheads , or in their hands , which were such as had stood it out in the times of antichrist , and had not defiled themselves . they lived ( saith he ) and reigned with christ a thousand years , but the rest of the dead lived not againe untill the thousand years were finished , this is the first resurrection : now it is said by some , that the first resurrection is a spirituall resurrection , of mens souls from the death of sinne , such interpretations are commonly put upon it : now i desire you would consider with your selves a little , and weigh the place . first of all it is the body of men that are said to be dead , that is plaine , for they are said to be beheaded , or slaine with the sword , for the witnesse of jesus . it cannot be said so of the soule , that it 's beheaded or slaine with the sword . and as the death is , such must be the resurrection , but their death was a naturall death , and their resurrection must be answerable . and saith he , they lived and reigned with christ a thousand years . this is not meant the glory of heaven , that reigned with christ onely there , for so they shall reigne for ever with him , and so they had reigned from the first time that they were slain , they were with christ in glory ; but this reigning is upon their rising from the dead , for saith he , the rest of the dead lived not againe ; therefore this rising of theirs is a living againe ; this ( saith he ) is the first resurrection . now ( my brethren ) consider further , where doe these reigne ? it seemes it is on earth by this argument , because why else is the devill bound up , he need not be bound up for their reigning in heaven ; but we see here as a preparation to their reigning , the devil is bound : this is a place i could urge multitude of things out off , but i must not enlarge ; i know not likewise how to answer another place , rev. 5. 10. where we have the the saints in johns time , saying , thou hast made us kings and preists , and we shall reigne on earth : they do not say , vve do reign , but vve shall reign on earth , and then joyne with that what is said in 2 pet. 3. 13. we according to his promise looke for new heavens , and a new earth , &c. we apostles , we saints that live now , we look for it ; how prove you that ? because the use he makes of it shews as much , as in ver. 14. wheréfore beloved seeing you looke for such things , be deligent that you may be found of him in peace , without spot , and blameless . it could be no argument to them in those times to be holy , and blamelesse : if they that lived in those times might not personally look for it ; and what was it which according to his promise the saints then looked for ? it is for a new heaven and a new earth . if we take heaven properly , there is new heavens to be made , but the old heavens shall continue which was made from the foundation of the world , and where we shall ever be with christ after the day of judgment : and how is there a new earth ? it shall be an earth wherein righteousness dwels ; because as i said , it will be a new world , subject to jesus christ , when the new jerusalem comes down from heaven ; if you aske me what the saints that rise from the dead shall do here in this new world : for that i shall give you such considerations as shall take off the absurdity that seems to be in the thing . first , to tell you what they shall not do ; they shall not eate and drinke , nor marry , and give in marriage : so christ tels us in mat. 22. 30. the children of the resurrection do none of these things : and therefore to imagine a turkish heaven here below , is the absurdity that hath been put upon it , and which indeed made the fathers , many of them , after the first 300. years after christ , to flye out so much against this subject ; for there was an opinion then , that christ should reign at jerusalem , and that they should abound in all severall pleasures and delights , &c. and this the fathers were against . i have told you what they do not ; i will tell you what they do : he tels us , as i sayd before , that they shall be kings and priests , as in rev. 20. 6. blessed and holy is he that hath part in the first resurrection ; why ? on such ( saith he ) the second death hath no power ; they are out of all danger of it , being in a celestial state : ●ut ( saith he ) they shall be priests of god , and of christ , and shall reign with him a thousand yeares ; here is both their reigning and their priesthood set out , i would open it a little . first , they shall be kings ; you heard before out of heb. 2. 5. that hee hath not put this world to come in subjection to angels : the angels now , they are the thrones , and principalities , and great ones that rules this present world , but the saints shall be kings then : and for them to take the angels places , to be as the angels now are , after their resurrection , there is no absurdity in it : christ saith , after the resurrection , the saints they shall be as the angels of god , & they shall be priests likewise . i shall take off what absurdity there may seem to be in that by this : our saviour when he took up his body out of the grave , he continued forty dayes upon the earth ; what did christ do all that while ? it is playne , he performed the part of a priest and prophet ; he did instruct them in the worship of god , and speaking to them of things pertayning to the kingdome of god , so you read expresly in acts● . the apostles had a brave teacher , christ risen from the dead ; so he began that new world , and he remained forty dayes here of purpose to do it : now consider , is it any absurdity for the saints to be conformed to christ their lord and head , to run through the same states that he did ? he lived in this world , was poore and miserable , so are you ; when he dyed , he commended his spirit into the hands of his father ; and whether his soul went , our souls goe : so likewise when he took his body again out of the grave , he remained forty dayes upon earth , instructing his disciples in the things concerning the kingdome of god : if the saints do so when they take up their bodies againe , in all this here is but a conformity to christ , he ascended then up to heaven , and so shall his , and be for ever with the lord . but the great objection is , that the soules of men that are now in heaven , and see the face of god , for them to come downe and reign on earth , and do such service here below , it would be a disadvantage to them , or changing a better estate for a worse , which seemes to be a great absurdity . for answer , consider to take off the absurdity that even this state i speak of will be a better state then what their soules are now possessed of , for otherwise our lord and saviour jesus christ when his body and soule was united againe at his resurrection , was not in a better state then his soule was in after death , when it was seperated from his body . certainly his state after his resurrection , whilst upon earth , was better then his state before his resurrection : but you will say , they are now in heaven , where they behold the face of god as the angels do , which they may loose by coming here upon earth ; that doth not follow , for the angels came down here below , and yet christ saith , they alwayes behold the face of their father , so may these saints on earth behold the face of god . stephen , though a mortall man , yet the heavens were opened to him : he saw the glory of god , and jesus sitting at the right hand of his father . my brethren , god hath eternity of time to reveale himselfe to his people in : and he doth advance his favourites by degrees . first , he glorifies their souls apart ; after when soul and body is united , it 's in a better condition , simply considered , then the soule had before , how many wayes god hath to manifest himselfe to his saints , & how many degrees they shall pass through , and how many worlds he will have to do it in , that is known to himself , however the more the better . if god shall lead you by degrees through this and that glory , from one to another , it will be to your advantage . as in a masque there are several shews , which adds to the excellency of it , god hath eternity of time to make all these shewes and representations of himselfe to his children : and let mee adde this , that the will that he fulfilled , which is prayed for in that we call the lords prayer , thy will be done on earth as it is in heaven . there is a time when the will of god shall be done on earth , as compleatly as in heaven , which is in that time of the first resurrection : my brethren , i have spoken these things , as that which hath a great shew of truth in it , and as that which is exceeding probable : i have told you my grounds for it , which i could never answer my self . now there is a fourth degree of this world to come , and that i am sure will hold , and that is that time during the day of judgment , strictly so taken , after the generall resurrection both of just and unjust : then to honour this new world , not only shall the saints come down , but jesus christ himself will come down and abide a long day here below : therefore it is not absurdity for saints to leave heaven , when christ himself shall do it ; neither will it diminish any thing from christs happinesse , for he will come and bring all his glory with him . that we call the day of judgment will be a long day , judg you your selves whether it will be so or no : do you think that the accompts of all the world can be cast up in the twinkling of an eye ? doth not solomon say expresly , that god will bring every worke to judgment , with every secret thing , whether good or evill , in ecclès. 12. and doth not the apostle say in 1 cor. 4. 5. that when the lord comes , he will bring to light the hidden things of darkness , and will make manifest the counsels of the heart , will not this require much time ? surely it will be a long day , when our lord and saviour jesus christ will do that great work or service to god , the greatest that ever was , more then all his preaching , which is the examining the accounts of all the world , convincing all man-kind of their evill , and sending them speechless to hell . things shall be so there , that the saints shall be able to judg the world too , according to that in 1 cor. 6. 2. now here this new world will be in its height and perfection , here is christ and all his saints and angels about him : yet not that this world shall be subject to angels , but they shall gather all the nations together , and shall execute the sentence that christ pronounceth against them , and fling them all to hell : but the angels shall not sit as judges , they shall stand and not sit , whereas the saints are sayd to sit upon 12. thrones , and they are said likewise in 1 cor. 6. to judge angels : and now shall this world to come be at its perfection ; that creature that hath groaned under mans lusts , shall then be fully restored to the glorious liberty of the sons of god , the world will then be new hung ; this is christs world to come , wherein he shall have all things subject to him . for at this time shall all things be under christs feet , and never till then ; for the last enemie that shall be destroyed is death : and when all things shall be subdued to him , then shall the sonne also himself be subject , then shall he give up the kingdome to the father : and what that state is that shall come after christ hath given up the kingdome to his father , no man knows , only the scripture saith this of it ; that god shall be all in all , and that christ himselfe shall then be subject . finis . encouragements to faith drawn from severall engagements both of gods christs heart to receive pardon sinners. by tho: goodwin, b.d. goodwin, thomas, 1600-1680. this text is an enriched version of the tcp digital transcription a85434 of text r200346 in the english short title catalog (thomason e307_18). 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. 71 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85434 wing g1242 thomason e307_18 estc r200346 99834910 99834910 171544 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. a85434) transcribed from: (early english books online ; image set 171544) images scanned from microfilm: (early english books, 1641-1700 ; 2429:11) encouragements to faith drawn from severall engagements both of gods christs heart to receive pardon sinners. by tho: goodwin, b.d. goodwin, thomas, 1600-1680. [2], 34 p. printed for r. dawlman, london : 1645. the words "gods christs" and "receive pardon" are enclosed in brackets on title page. also bound with some copies of wing g1229. annotation on thomason collection copy: "octob. 28th". appears also at reel 1886 as part of wing g1229. reproduction of original in: new college (university of edinburgh). library. eng faith -early works to 1800. forgiveness of sin -early works to 1800. sermons, english -17th century. a85434 r200346 (thomason e307_18). civilwar no encouragements to faith. drawn from severall engagements both of gods christs heart to receive pardon sinners. by tho: goodwin, b.d. goodwin, thomas 1645 13758 4 5 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. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-03 elspeth healey sampled and proofread 2008-03 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion encouragements to faith . drawn from severall engagements both of gods christs heart to receive pardon sinners . by tho: goodwin , b. d. london , printed for r. dawlman , 1645. john 6. 37 , 38. all that the father giveth me , shall come to me ; [ and him that commeth to me , i will in no wise cast out . ] for i came down from heaven , not to do mine own will , but the will of him that sent me . a preface . there are two persons whom faith hath to deal withall in seeking of forgivenesse , and laying hold of salvation , god the father , and god the son ; the holy ghost being that person that sets the heart a work to seek out for salvation , and reveales the love of them both . and therefore it is , that grace and peace ( which are the object of faiths inquest ) are still wisht from god the father , and god the son ; so generally in all epistles , excepting that of the revelation , given immediately by word of mouth from christ himselfe . and accordingly when faith comes to treat with these two about the great businesse of salvation , the first and maine thing that it is inquisitive after , is , what their heart and mind is , and how they stand enclined towards the receiving and pardoning of sinners : it listens most to heare something of that : and when a mans heart , through faith is fully & throughly perswaded of it , then he is fully won . hence , because the scriptures were written for our comfort , and so , fitted to , and for the workings of faith ; therefore they were so written , as especially to bring down and lay before us the heart of god and of christ : and so the maine thing they hold forth , is , the full intent and purpose both of god and of christ to pardon and receive sinners : this is a faithfull saying , ( sayes paul with open mouth ) that christ came into the world to save sinners ; and this christ himself every where indigitates ; and to hold forth this , is the scope of these words uttered by christ himself . and such speeches do containe the very heart , marrow , and pith of the gospel . and though the heart of a sinner will never be fully satisfied , till a perswasion be wrought , that god and christ are purposed and willing to save a mans own self in particular , ( which perswasion is that which we call assurance ) yet when once there is a through perswasion setled upon the heart , but of so much indefinitely and in generall ; that god and christ are willing and fully resolved to save some sinners ( so that the heart does truly beleeve that god is in earnest ) this draws on the heart to come to christ , and is enough to work faith of adherence , such , as upon which christ will never cast us out ( as the text hath it . ) the great businesse then for the working faith in men , is to perswade them of gods good will and gracious inclination unto sinners , to beget in them good opinions of god and christ this way ; men naturally having hard and suspitious thoughts of both , as that speech of christ iohn 3. 17. implies , [ god sent not his son into the world to condemne the world , but that the world through him might be saved . ] christ would never have hinted such a jealousie , nor suggested such thoughts to mens minds , had they not been in them before , and this , to prevent and take off such jealousies . men are apt to think , that god had a designe upon them as upon enemies , and laid but an ambushment for their further condemnation , in his treaty of peace tendred to them by his son . an example of which we have in luther , who fell into such suspitions as these , for he misunderstanding some words he met with in the epistle to the romans , as they were rendred by the vulgar translation then in use , namely , these , that god sent his son to declare his righteousnesse ( as they are by us translated ) he thought the meaning of them to have been this , to declare and set forth his judgement on the world , ( so he interpreted [ adjustitiam suam . &c. ] ) the truth is , the jealousies of mens thoughts herein were those that have put god to his oath , [ as i live , i will not the death of a sinner , &c. ] so also heb. 6. 17. men do not so usually question the power of god , he is able enough to save them they think ; he is able to engraft them in ( as the apostle speakes to the jewes , rom. 11. 23. ) but all their doubts are about his will . gods will was the fountaine and spring of our salvation , in the contriving of which he wrought all things according to the counsel of his own will , ( as the apostle to the ephesians speaketh ) and in another place it is said , he will have mercy on whom he will , &c. and therefore the great queries in our hearts are concerning the will of god towards us . the words of the text opened . now these words of my text do hold forth the full willingnesse of both these two persons , both of god and of christ : 1. of christ , he here professeth himself willing to entertain all that will come to him , [ he that will come to me , i will in no wise cast out . ] which words are not to be understood , as if spoken only of casting out them that are already come unto him , as if they were only a promise against being cast off after being received ; and so intended against feares of falling away : but they are chiefly intended as an invitement to all that are not yet come , that they would come to him , and so , to expresse how ready and willing he is to entertain all commers , as one who sets his doores open , keeps open house , and beats back none that would come in , [ him that commeth to me , i will in no wise cast out . ] and though it may seem to be but a slender and sparing expression of his readines to entertain such , to say only [ i will not cast them out , ] yet though he speaks with the least , yet he will do with the most , he being abundant in goodnesse and truth , and one that is better then his word in the performance . as when he sayes , he will not despise a broken heart , is that all the esteem he will manifest to such a heart ? oh no , it is the most welcome thing , and endeared frame of spirit that can be in any creature . his meaning is to shew what he elsewhere sayes of a meek spirit ( which is all one with a broken heart ) that , with god it is of great price , for so in isaiah he expresseth himself , i that inhabit eternity , with whom will i dwell ? with a spirit that is broken and contrite . he useth also this expression of not casting them out , in relation , and for a more direct answer unto the feare which he knew usually possesseth the hearts of poor sinners when they are about to come to him ; they fear he may reject them , they know not their entertainment , their welcome . to meet with this scruple , he sayes , [ i will not cast such out ] choosing rather thus to remove the doubt that is in their hearts , then to expresse the fulnesse of his own : the scriptures speaking potius ad cor nostrum quam cor suum , rather unto our hearts , then fully what is in his own , ( which can never be done . ) and yet even in this diminutive expression , there is that inserted , which argues not only a willingnesse and readinesse , but a resolvednesse joyned with the greatest care and faithfulnesse that can be , [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] i will [ in no wise ] cast out . we may see his heart through this little crevis : he doth herein as a faithfull man , who to give the more full assurance puts in some binding word into his promise , as [ i will at no hand , or in no wise faile you . ] thus does god also in that known promise , heb. 12. 5. ( to the hornes of which sanctuary many a soule hath fled for refuge ) i will never leave thee , nor forsake thee , where there are no lesse then five negatives to bind and assure it , i will not , in no wise , ( &c. ) leave thee . now this willingnesse of his , on his part , christ shewes by two things : first , by that great journey he took , from heaven to earth , and that to no other purpose but to save sinners . for this ( sayes he ) did i come down from heaven . great actions of one who is wise , must answerably have great ends ; now this was the greatest thing that ever was done , that the son of god should come from heaven . and when there can be but one end of an action so great ; that end must needs be accomplished , or else the action is wholly in vain . now in comming down from heaven , he could have no other end but the saving of sinners , he could have no other businesse to do , that he did here ; therefore the scriptures put his comming into the world wholly upon this , to seek and to save that which was lost , and do attribute his taking upon him the likenesse of sinfull flesh to have been [ for sin ] so rom. 8. though other ends might be supposed , and were accomplisht by the assuming mans nature , yet he had no other end of taking fraile flesh , especially there could be no other end of his dying , but meerely and only for sin : iohn 12. 24. he sayes , if he had not fallen to the ground and dyed , he had then remained in heaven alone , and no sinners had come thither : that therefore they might ascend to heaven , he descends from heaven , i came down from heaven , &c. secondly , he demonstrates his willingnesse by this , that his father had sent him on purpose to receive and to save sinners : i come ( sayes he ) to do the will of him who sent mee : and iohn 8. he sayes [ i came not of my self , but ( my father ) he sent me ] and if he were sent by his father to this end ( as he affirmes he was , and as by the coherence appeares , for he makes it the reason why he will cast none out ) then certainly he will faithfully do the work he was sent for : in heb. 3. 1. he is called the apostle of our profession [ apostle ] that is , one sent , so the word signifies ; and what followes ? who was [ faithfull to him that appointed him . now upon these considerations , christ tells you that you may build upon him , that you shall certainly find him willing . 2. for his fathers willingnesse , he tels us we may be much more confident of it : for he puts his own willingnesse and all upon that : him ( sayes he ) that the father gives me , shall come to me ; and him that commeth to me , i will in no wise cast out . for i came down from heaven , not to do my own will , but the will of him that sent me : and this is the fathers will that hath sent me , &c. in which words you may observe both wherein he declares his father to be engaged , and how much . first , wherein : and that by two things : 1. that he sent him to that end , and so , it is his fathers businesse more then his own . so also luke 2. 49. he expresseth himself : [ shall i not do my fathers businesse ? ] as elsewhere in isaiah he is called his fathers servant in it , and iohn 5. 36. he makes it his fathers work . secondly , that he in a solemne manner gave unto him them whom he would have to be saved , with charge to lose none [ all that the father hath given me shall come unto me : ] and this is his will , that i should lose none , but give him an account of every soul of them at the last day . they are given him as jewels , and as his beniamins , to look to , and see to bring back and keep from destruction . now whom he so solemnly gave to christ to save , he will never cast away , when they shall come unto christ . then 2. he shewes how much , and how deeply , his father is engaged , and makes it his fathers will rather then his own : [ i come not to do my own will , but the will of him that sent me : ] the meaning whereof is , not to shew that he came unwillingly , or receives sinners unwillingly , but that his fathers will was first in it ( as i shall shew anon , ) and so much in it , that ( if you will resolve it into its first principles christs comming was principally to please his father . it is such a speech , as that in iohn 5. 22. [ the father judgeth no man : but hath committed all judgement to the son , &c. ] not that god is not a iudge as well as christ , ( for heb. 12. 23. he is termed the iudge of all men ) but because all judgement is visibly committed unto christ , therefore the father is said to judge no man . so here , because the fathers will is chiefe , and first in it , christ therefore sayes , he came not to do his own will , but the will of him that sent him . and so you have the meaning of the words . the maine observation out of the words : demonstrations of gods heart herein , from his engagements from everlasting : how his heart stood to sinners afore the world was . the observation , which i single out of these words to insist upon , is this , that both god the father , and iesus christ the son are fully willing , and resolved to save sinners . 1. for god the father , there are many demonstrations of his will herein , that may be taken ab extra from his oath , word , promise , &c. which i shall handle in another method : but those which i shall first hold forth , are more intimate and intrinsecall , and homogeneall to the argument which christ useth here in the text , which we have seen ) to be these , that it was gods will first , and christs , but because it was his , ( i come not to do mine own will , ) and that it was he that dealt with christ about it , and wrought him off to it , and made it his businesse ; ( but the will of him that sent me . ) so that the demonstrations which i shall pitch upon , shall be drawn from gods engagements , both from his transactions with christ from everlasting , before he came into the world , and those that now lie upon him from christs having fully performed what he sent him into the world for . and from either may be fetcht strong consolations , and confirmations to our faith , that gods will must needs continue most serious and hearty to save sinners . many other sorts of demonstrations of this point might be fetcht and drawn from the riches of his mercy , lying by him to bestow on some great purchase : & on what greater purchase could they be bestowed , to shew forth the glory thereof , then upon the salvation & pardon of sinners ? but these also i shal at the present let lie by untold , having elsewere counted them up , and set them forth , such demonstrations being only proper to this text , as argue an engagement of his will ; whereas all those riches of mercie that are in him ( although the moving cause of all ) might have for ever remained in him as his nature , without any determination of his will to save any man . when therefore a poor sinner shall heare ( besides the mercifull disposition of gods nature ) that acts and resolutions of his will have past from him , about the pardoning of sinners , so as his will hath engaged all the mercies of his nature to effect it , this brings in strong consolation . now the deepnesse of these engagements of his wil to pardon sinners , may be demonstrated , 1. from such transactions of his , as were held by him with christ from everlasting ; which hath both put strong obligations upon him , and also argue him fully and firmly resolved to save sinners . now all the particular passages of those treaties of his with christ , about the reconciliation of sinners from everlasting , i have elsewhere also at large handled ; and therefore it is not my scope now to enumerate them . i shall now onely draw demonstrations from some few of them , by way of corollary , to help our faith in this point in hand , namely , gods resolvednesse to pardon sinners . the first is drawn from this , that god the father had the first and chiefe hand in this matter of saving sinners ( as i then shewed ) the project was his , and the first motion his . 1. the project , he laid the plot of it , and contrived all about it , for the effecting of it . therefore john 5. 19. christ sayes the son can do nothing of himself , but what he sees the father do . 2. the first motion was his , i came not to do my own will , ( sayes christ ) but the will of him that sent him . both which ( project and first motion ) are shut up in that one sentence , ephes. 1. he worketh all things by the [ counsaile ] of his own [ will . ] now , for god thus to have the first hand in it , did put a great and deep engagement upon his will in it . we see among men , the projector and first motioner of a businesse is alwayes most forward in it ; because then it is most peculiarly his own ; and the greater will be his honour in the compassing of it . how many great affaires have been spoiled , because some men have not been the chiefe and first in them that affect the preheminence ? now this honour god the father may challenge , that he was the first in reconciling and saving sinners : it is therefore called gods wisdome , eph. 3. 10. and his purpose , ephes. 1. 9. gods righteousnesse , rom. 1. 17. and the pleasure of the lord , isa. 53. secondly , this project and motion did rise up in him unto a strong resolution and purpose , and to an unalterable decree to save sinners by christ : so eph. 1. 9. and 1. for his purposes , they are immutable . would not paul lightly alter purposes taken up by him , when i therefore was thus tamed ( sayes he , 2 cor. 1 , 17. ) did i use lightnesse ? or the things that i purpose do i purpose according to the flesh , that with me there should be yea , yea , and nay , nay ? would not paul ( i say ) alter his purpose because he preached the gospel , and will god ( think you ) alter them who gave the gospel ? no , it is the ete nall gospel , revel 14. 6. and god is of the same minde still , so it follows in that place to the corinths , but as god is true ( or varies not ) so was our word to you , which yet is his more then pauls , &c. 2. for gods decrees , ( whereof this was one , they are also immutable . the great monarchs of the earth , the persians , took to themselves the infallibility , that they would not alter the decrees which they made : ( therefore when a thing was unalterable , it was said to be as the lawes of the medes and persians ) which was to shew their greatnesse , and their wisdome , that they could so resolve , as no person or power whatsoever should be strong enough to cause them to change their resolutions : and yet , they were forced , though not to alter a former decree , yet to give countermands unto it , ( as ahasuerus did , and men do alter , because they cannot foresee all events , and so cannot make unalterable decrees without prejudice . therefore the pope , who takes on him the style of infallible , and so assumes to himself the highest prerogative that ever man did , yet of him it is said , papa nunquam l●gat sibi manus , that he never binds his own hands by any decree he makes , because he cannot fore see all inconveniences , notwithstanding what ever he assumes : but with god it is not thus , he is not a man that he should have cause to repent , for he knows and foresees all that can or will follow . now 1. this immutability of his counsaile he shews by two oaths ; the first made to christ , the second to us . 1. to christ , heb. 7. 21. this priest ( christ ) was made with an oath , by him that said unto him , the lord sware and will not repent , thou art a priest for ever , &c. and this was from everlasting ; for then it was that christ was first made priest : now then god foresaw that he could never have a relenting thought at the pardoning of sinners through him , this his son would so satisfie and please him : and thereupon he sware . 2. to us , heb. 6. 17 , 18. god willing more abundantly to shew unto the heires of promise the immutability of his counsaile , confirmed it by an oath : that by two immutable things ( in which it was impossible for god to lie ) we might have a strong consolation , &c. the thing i alledge this place for , and which i would have observed , is , that this oath is not mentioned as that now which makes god so immutable , ( though that be a truth ) but gods oath is here made that whereby god did declare unto us the immutability of his purpose formerly and from everlasting taken up , and so that immutability of his counsaile was the cause of his oath , and that was to pardon sinners : for it is the promise made to abraham and his seed , that is there specified . yea 3. god set his seale unto all , further to confirm it . he both sealed christ to the work , joh. 6. 27. and likewise sealed up in his decrees the persons of those sinners that shall be saved . 2 tim. 2. 19. the foundation of the lord remains sure , having this seal , the lord knoweth who are his . and if it were but a kings seal , it could not be reversed , but this is gods . yea , he hath sealed up their sins also by and through christ , dan. 9. 24. never to be remembred or lookt upon more . thirdly , god rested not in a decree only , but entred into covenant with christ to save sinners by him , if he would die . this covenant you have dialogue-wise set out , esay 49. frist , christ begins at the first and second verses , and shewes his commission , telling god how he had called him , and fitted him for the work of redemption , and he would know what reward he should receive of him for so great an undertaking : god answers him , ver. 3. and at first offers low , only the elect of israel . christ who stood now a making his bargain with him , thought these too few , and not worth so great a labour and work , because few of the jewes would come in , but would refuse him , therefore ver. 4. he sayes , he should labour in vain , if this were all his recompence : and yet withall he tels god , that seeing his heart was so much in saving sinners to satisfie him , he would do it however for those few , comforting himselfe with this , that his work was with the lord . upon this god comes off more freely , and openeth his heart more largely to him , as meaning more amply to content him for his paines in dying : it is a light thing ( sayes god to him ) that thou shouldest be my servant to raise up the tribes of jacob , that is not worth the dying for , i value thy sufferings more then so , i will give thee for a salvation unto the ends of the earth . upon this he made a promise to christ , 1 tit. 2. and a promise is more then a purpose . a purpose may be in ones selfe , as ephes. 1. 9. but a promise is made to another . now god cannot lie in himselfe , but most of all , not to his son . a second sort of demonstrations . the engagements of gods heart to sinners , from , and upon christs having dyed at his request . a second sort of demonstrations are drawn from christs having already come and performed all this : for 1. christ is now to be satisfied for that his dying , as well as he by his death had satisfied god : he is now to have his reward . god never set any on work , but he gave them wages . thus unto nebuchadnezzar he gave egypt as his hire for his service at tyre , and to cyrus he gave hidden treasure . now it is not christs own glory that will satisfie him , for that he could have had , and never have dyed : there remains therefore nothing that can or will satisfie him , but to have the end of his death , to see his seed and be satisfied , and to see of the travaile of his soule : and to justifie many , as it is isa. 53. he dyed ( as himselfe speaks , iohn 12. 24. ) that he might not be alone in heaven : his desire is , that those whom he dyed for might see his glory . 2. if we consider the act it self , of delivering christ unto death , there was not , nor could there ever be any thing more abhorrent unto god ; no act ever went so much against his heart : for if he be afflicted in all our afflictions , and doth not willingly punish the sonnes of men , neither wils the death of a sinner that deserves it , much lesse would he will the death of his own son . now what was there to sweeten the death and sufferings of his son unto him , except his end in it ? ( for it is the end that sweetens and facilitates the meanes tending unto it ) now the end of christs death could be no other but to take sinnes away , and to procure the pardon of sinners , and so it must needs be infinitely delightfull unto him , and his heart strongly set upon it , seeing it did sweeten unto him an act otherwise so abhorrent , and of this end therefore it is impossible he should ever repent . now ephes. 5. 2. the very offering of christ is called a sacrifice of a sweet smelling savour : and what was it that made it so , but even the end for which it was done , ( and which is there put upon it ) that it was out of love unto us , and out of a mind to have sinners pardoned ; for else in it selfe it must needs have been abominable unto him . agai 3. if at any time he would have repented him of his purpose , it would have been at the time of christs being crucified , when he came to bruise him : then his heart would have recoyled , and especially when christ poured out his soule with such strong cries and teares as he did . at other times in punishing but his children , we find , that when he comes to do it , his heart as it were fails him , as hos. 11. 8. [ how shall i give thee up ? ] the rod falls out of his hand , and his bowels yearn within him ; yet he relented not when he saw the soule of his ioseph in bitternesse , but still made an impossibility of it for him to avoid suffering , because his purpose was thereby to take sinnes away . therefore christs request was , father , if it be possible , let this cup passe : the necessity lay only in gods will in reference to his end , to forgive sinnes . if god would ever have relented or repented him of this purpose , it would have been then : we read of his repenting him of other of his works , but his mind is so fully carried to take away sins , that he did not then , or can ever repent of putting his own son to death , for the effecting of it : to pardon sinners is more naturall to him , then to kill his son was unnaturall . now his end and purpose being thus fully set to pardon and save sinners , if he should be frustrated of this his end , he would then indeed repent him of using his son as he had done . nay , it is not only said , that he repented not , but that it pleased him to bruise christ , in respect to that his end , which was so pleasant to him : so you have it isa. 53. 10. and therefore surely it pleaseth him much more , to pardon sinners , now he hath thus bruised him : and so indeed it followes there , the pleasure of the lord shall prosper in his hand , it is spoken of his saving and justifying of sinners . it troubled god to heare a soul bemoan it self for its sin , ier. 31. 20. but we read not that it did so , when christ bemoaned himself in his sufferings ; and the reason was , because the work that christ was about to do , was a sweet sacrifice to him ; and it would trouble god more to condemn a sinner that christ dyed for , then it did to sacrifice christ for him . 4. upon that ancient agreement between god and christ : god pardoned millions of men under the old testament upon the bare word of christ , before he came into the world , or had paid one peny of the debt he must needs therfore be supposed to be much more willing now to do it , when christ has done all that was required , and failed not , and that at the due time , ( as it is said rom. 5. ) if christ had failed or come short but of a little of what he was to do , god might have denyed to let the world go upon trust any longer : but now jesus christ hath performed all , and is aforehand with him , and hath put in stock enough to pardon sinners to the end of the world . yet 5. now even justice it self will call upon him to discharge sinners , it will not let him rest in quiet till he has pardoned and shewed mercy unto poor sinners that come to christ , and hath given in their bond , and this , though we had no promise to shew for it , yea , though christ himself had nothing to shew for it : gods very justice would trouble him ( i may so speak with reverence , for he himself sayes , that he was troubled for ephraim , ier. 29. ) till he had given out an acquitance , because he knows the debt is paid , and also , that christs and his own intent was , that when christ had once dyed , sinners should thereby be justified : even as if an honest man had a bond for a debt that is discharged , lying still in his hands , of which payment , he whose debt it is , knowes nothing , although he or they that paid this debt were dead , so that there were no one left that were able to challenge an acquaintance from him , and a cancelling of that bond ; yet meer honesty would cause him to give it in . now jesus christ dyed , and god himselfe put him to death meerly to pay our debts , and says christ at his death ; let sinners require my blood , and the merits of it at thy hands , and have out in pardon . that was christs will which he made at his death , ( as you have it heb. 9. 16 , 17. where the apostle calls it heb. 9. 16 , 17. where the apostle calls it a testament confirmed by the death of the testator ) now there is nothing so sacred as the performance of the will of the dead . and now christ himself is alive again , and is ordained by god to be his own executor , and so lives to claime an acquitance ; therefore certainly god will never withhold it : in justice he cannot , he will not , have a bond lie by him that is discharged . hence it is said , that god is just to forgive our sinnes , 1 iohn 1. there are three things which do cry for justice , and all do meete in this . 1. the wages of a hireling ( if detained ) are said to cry . so in the 5. of iames it is said , the wages of hirelings detained , do crie in the eares of the lord of hosts : they cry wages being due in justice , and because gods justice is thereby provoked , and cannot be quiet till god hath avenged it . and so would christs satisfaction having been made for us ; it would restlesly cry to god , and not suffer his justice to be quiet , unles we were pardoned . for he was truly and indeed gods hired servant in this work : and god covenanted to give him the salvation of those he dyed for as his wages and reward , as isaiah often represents it , chap. 53. and elsewhere . so that if god be just , he must give forth salvation ; otherwise christs obedience would cry as the work of an hireling doth for wages . a second thing that cries for justice , is the will of one that is dead unperformed , who hath bequeathed legacies , & left wherewith to pay and discharge them . and this is yet a louder cry then the former . now christ before he dyed , did thus make his will , and bequeathed pardon of sin and justification , and that eternall inheritance in heaven , as legacies to those for whom he dyed , and to be given out by god after his death , as i observed even now out of heb. 9. 15 , 16 , 17. where it is said that christ was the mediator of the new testament , that by meanes of death they who are called might receive the promise ( or bequeathed legacie ) of eternall life . and thereupon ver. 16 , 17. the apostle calls this a testament , confirmed by his death , and which at his death began to be in force , so ver. 17. and of all things that in justice are held due , the performance of the will of the dead , hath ever been held most sacred . there is yet a third thing which cries for justice , and that is innocent blood spilt . and this cries lowder then all the rest . so genes . 4. 10. and the apostle heb. 12. 24. sets forth the cry of christs blood for us , by abels blood crying against cain . it may be notwithstanding this that god may put the bond in suit against a sinner to make him come to acknowledge the debt , ( as the apostle there speakes [ if we confesse our sins ] ) but if any soul doth say , i have sinned and it profited me not ; god then cannot withhold from throwing down his bond canceld , saying , deliver him , i have found a ransome , ( iob 33. ) god will not have innocent blood , such as his sons is , to ly upon him . if he should not pardon sinners , christs blood would be upon him , for it was for them only that christ dyed , being in himself innocent . 6. god mends not himself by damning those for whom christ dyed : now there were not only an injustice to christ and us in it , but god himself also would prove a loser . for the end of christs death was not simply to satisfie justice , so as without it justice could not have permitted a pardon , that might have been dispensed with , but it was chiefly to declare the glory of gods justice , which required such a satisfaction , ( as the apostle sayes rom. 3. 25. ) to [ declare ] his righteousnesse for the remission of sins that are past , through gods forbearance . is was we see the manifestation or declaration of the glory of his justice that he aimed at in it . so as if any one mans sin satisfied for by christ , should be left unforgiven , gods justice should lose so much glory . and if justice should think to get a greater glory out of the sinners , that could never be : for the sinner is unable ever to satisfie , and so to glorify gods justice by suffering as christ hath done . yea , and besides , god would be a further and a greater loser in the glory of his mercy also , which by his pardoning sinne is advanced . the second part of the observation . demonstrations of christs willingnesse to receive sinners that come to him . first how his heart stood from everlasting . — and so now i come to christs willingnesse , which was the second thing propounded in the doctrine , to be demonstrated . now though his will was not first in it , ( as was said ) yet we shall finde him to have been no lesse willing then his father . as christ in subsisting is the second person , and hath his personall subsistence from his father , so he is second also in order of working , and consequently , of willing too , yet he is not second to him in heartinesse of willing : but as his father and he are equall , so in all that his father willeth , his will is equall with his father , and so , is as much in this busines as his . in the demonstrating of this , i will take the same course that i did in the former : first , i will shew how hearty he was in this , to have sinners saved before he came into the world . and secondly , how willing he was since he came into the world , and since his death and going out of the world . and as a generall introduction to either , i shall premise this , which shall be as the corner stone in this building , joyning both parts of this discourse together , and is a consequent of what hath formerly been delivered . the thing to be premised is this : that if god the father be willing , then jesus christ must needs be willing also , and look how much the will of the one is in it , so much the will of the other must be in it also , for the father and he are all one ; and this will serve for our further assurance of the wils of either ; and we may make use of it both wayes , either to argue to our faith , that if the father be willing , christ must needs be so also ; and that if christ be willing , the father is so also . that whereas some mens thoughts have been more taken up about , and so more taken with the consideration of how much the fathers heart was in it , and how active and plotting he was about it : and again , others mens apprehensions have been carried more unto christs heart in the work : this demonstration which i have in hand shall be a help to the faith of either of these ; so that if your hearts have a door of faith , ( as the apostle speaks ) set open , or a window to see either into gods heart , or christs , you may raise a confidence of the one from the other , and so come to be sure of both . and this also i do first mention , because it is the most intrinsecall bottome-demonstration that can be made of christs willingnesse , and is the utmost reason of it . this demonstration i found upon joh. 10. 30. [ i and my father are one ] that whereas in this my text he shewes how his fathers will and his agree in one , he there gives the reason of it , for ( sayes he ) we are one : and the words there , as they stand in their coherence , are proper to the purpose in hand . for christ there alledgeth them , as the reason why his heart , and power , and all in him is so engaged for the salvation of his own , that if he have any power in him , and be able to do any thing , not one of them shall perish , because his father and he are one . for mark the occasion upon which he speaks this , it is the same that here in my text . he had been speaking of saving his sheep , and of his power and will to save them ; and concludes , that they shall never perish . and he sayes not only , that he will never cast them out , ( as here ) but that , neither shall any man pluck them out of his hand . and in that speech he shewes and utters the strength of his will , as much as of his power . for otherwise although his hand of power had been never so potent to have held them , against all opposition , yet if his will had not as strongly resolved to hold them in his hand , and so , if they were not as deep in his heart as they are fast in his hands , this speech of his had not been made good , that they shall never perish . and then he gives the reason both of this resoluteness of his will , and this prevalencie of his power , from his fathers both will and power , engaged as much as his own , in this fulnesse : my father ( sayes he ) that gave them me is greater then all , and none is able to pluck them cut of my fathers hands . he pleads here first his fathers will , [ he gave them me : ] and then secondly , his power , ( whom these jewes he spake to acknowledged greater than all , though him they did not ) he is greater then all ; none can pluck them out of his hands : and then argues to himself , [ my father and i are one : ] one in nature , therefore much more in will . two persons that have distinct essence , may yet be one in will , as the ten kings are said to be of one minde when they agreed in one thing , rev. 17. 13 , 17. so act. 4. 32. it is said , that they that believed were of one heart , and of one soule , that is , in judgement and consent of minde . but christ and god the father are one yet neerer ; one in nature , and therefore much more entire in will , for by nature they have but one will between them . and that place speaks at once in relation to both their willingnesse to save , as to both their powers to save sinners . and this is not only an argument that they did both agree , and were like to agree in it ; but that they can never disagree . two that essentially have two wills , though for the present agreeing in one ; yet it may be supposed that they may come to disagree , and not will the same thing : but if they essentially have but one will , it is impossible then but that they must ever agree . this great security therefore doth christ give for the salvation of sinners . you have not only two persons engaged , persons greater then all , but all that is in them engaged , both their power and will ; and what more can be desired ? and if the one holds his purpose , the other must also ; for they are one . you have the one-nesse of god and christ given you for security ; so that if they can never be made two , and wrought asunder , then sinners must needs be saved . till these two persons do disagree , you are sure enough ; and they must cease to be , ere they can cease to agree ; for they are one , and one in being . we have another testimony as full as this , 1 john 5. 7. there are three that beare record in heaven , the father , the word , and the holy ghost , ( we are yet surer here is a third person that comes in ) and these three are one . now what is the thing that these do witnesse unto ? ver. 11. it followes , this is the record , that god hath given to us eternall life , and this life is in his sonne . here their truth is pawned , as in that other place their power was : for the apostle alledgeth this as such a truth , as they all agree and stand in to make good . and to prove this , he sayes ( as in that other place , joh. 10. ) that these three are one : that is , one in nature , therefore one in will ; and so also one in witnesse to this truth . he sayes not only , they agree in one ; for you shall observe , that whereas there are three other witnesses mentioned to be on earth , there is this difference put between their concurrencie in their testimonies and that of these , that they agree in one , ( so ver. 8. ) but there is more said of these , namely , that they are one ; that is , in nature , and so in will or purpose ; and so must needs much more agree in one . now that thing which their wils , and testimonies , and all agree in , is ( as hath been said ) that god hath given us eternall life ; and this life is in his son , to all that shall come for it . so that for demonstrations of this , i need go no further . if there be any power , will , or truth in these persons , sinners shall be saved . this being premised , as the most bottome ground of christs being at first , and his continuing to be for ever willing to pardon sinners ; let us more particularly see , first , how his heart stood to the salvation of them before he came into the world : and then secondly , how it stood enclined unto it after he was come ; and what confirmations our faith may have from both . so that the thing that i am herein to speak to , is not so much his willingnes to the work of redemption it self , ( that i have elswhere handled apart ) but his willingnesse and readinesse to save sinners . 1. let us see how his heart stood to this before the world was , and before he came into it . and for this we find , that his delights were set upon it ; so prov. 8. 31. [ rejoycing in the habitable parts of his earth ; and my delights were with the sons of men . ] which words are more properly spoken of christ , then of god the father ; and therefore i produce them under this head . for they are said to be spoken by wisdome , that is , christ himself , he therein shewing how his minde stood towards us before the world began : for he speaks what he and his father did before the mountains were , &c. i was set up from everlasting , ver. 22. then i was by him , &c. ver. 30. and how did they passe away that long aevum ? ( as the apostle cals it ) in nothing but rejoycing and delights . he there speaks of nothing else that they did . and what was the matter of delight unto them ? 1. he and his father delighted one in another , ver. 30. 2. in the salvation of men , my delights were with the sons of men , so ver. 31. and he speaks of men as falne ; for it is said in the beginning of the same verse , that he rejoyced in the habitable parts of his earth ; which is spoken not of the jews only , but of the gentiles too , and of men all the earth over . now first , delights arise out of the strongest and choicest desires . men are pleased with many things in which they delight not . christs heart and desires must needs have been most on that which his delights are in . again , secondly , the greater the persons are , and the greater their minds are , the greater are their delights . things of great concernment are usually the objects which are the delights of kings , and which they take pleasure in . now the great god and jesus christ singled out the pardon and reconciliation of sinners for their chiefe delights . 3. their delight herein is mentioned , and in no other work of theirs : not the angels , nor the world , nor any thing in it . 4 this their delight is mentioned next to their delighting in each other . and fiftly , this delight he took aforehand , whilst his heart was only in the expectation of it , and his mind but laying the plot of it . he delights in it ere he doth it . and if all this joy of his be only in the thoughts of it , how much more will it delight him when he comes to do it ? all this argues how great a matter this was in his esteem , and how much his heart was in it , and that from everlasting . demonstrations from the disposition of christs heart , and his carriage upon earth . as also some engagements since his death . in the second place , when christ had assumed our nature , and whilst he remained upon earth , how did this disposition of his abound in him ? it were endlesse to give all the instances that his story and sermons do afford hereof . see but how welcome all sorts of sinners were at all times unto him : he cast out none that acknowledged him for the messiah : he turned none away that gave up their soules unto him to be saved his own way . he was indeed most reserved unto that rich young man of any other , yet he used him courteously , the text saith he loved him ; christ turned him not away , but directed him the right way to follow him : and he went away of himself , undervaluing christ to his possessions . and another time christ indeed seems to discourage the canaanitish woman , and put her away , calling her dog : but it was only in words ; for underhand he strongly drawes her heart to him by his spirit , and suggests thereby to her heart by way of answer , a consideration of the highest faith towards him , that dogs might partake of the crums that fall from their masters table . i instance in these , because i would prevent and remove any exception which might be taken from them . for otherwise christs professed entertainment of all sinners was so open and notorious , as it was turned into his disgrace and opprobry , that he was a friend to publicans and sinners ; which yet he ownes and glories in , professing that he came not to call the righteous , but sinners to repentance . and how glad he was when any such came in unto him , he sufficiently expresseth by those parables on purpose taken up , of the joy of the prodigals father for his returne , and of the rejoycing for the finding of the lost groat , and likewise of the lost sheep more then of the 99. we read of christs joy but seldome , and when it is at any time recorded , it is at the conversion of soules . he had little else to comfort himself in , being a man of sorrows : and he had nothing else on earth which he took delight or pleasure in . when he was converting the poor woman of samaria , ( which he doth as a pleasure and recreation to him ) he forgets his meat , ( although before he had been very hungry ) and tels his disciples that he had meat which they knew not of , which was indeed the saving that poor womans soul . in luke 10. 21. we read that jesus rejoyced in his spirit ; but observe the occasion : he had sent out his disciples to preach the gospel , and they had in his name and through his power cast out devils : he bids them not rejoyce in that , ver. 20. but shews them what they should rejoyce in , by his own example , and by what most comforted him . father ( sayes he ) i thank thee , that thou hast revealed these things unto babes . this in in the next words following recorded to be the matter of his rejoycing , he saw now an handsell , and an experiment of the fruit of his disciples ministery , and comforted himselfe before-hand , in that as their souls had , so others of the poorer and meaner sort should thus come in unto him . we finde him at another time in like manner rejoycing , namely in the story of his raising lazarus , iohn 11. 15. and what was it for ? not that himself should be glorified by so great a miracle , ( even the greatest that ever he wrought ) but ( sayes he ) i am glad for your sakes that i was not there , to the end that you might beleeve . he rejoyced if any of his got a little more or further degree of faith . and on the other side , as sorry was he when men came not in . witnesse his tears over jerusalem , and those speeches of his , iohn 5. 34. these things i speake , that you might be saved . and thereupon in the ensuing verse he complainingly utters himself , you will not ( sayes he ) come to me , that you may have life . he speaks as one greedy of winning soules , and as sorry that any customers or hearers of his should passe by , and not turne in ; ( you will not come to me , &c. ) and he relieves himself with this , that there w●●e others that would , though they would not . so here in this place , when in the verse before my text he had complained of them , that they would not beleeve , he comforts himself with this in the words of the text , all that the father giveth me shall come unto me . and the like you have , ioh 5. 25 , 26. you beleeve not ; but my sheep , they heare my voice , &c. and then at his death , when he was upon the crosse , he then converts a thiefe that was crucified with him , and prayes for those that crucified him . and after his resurrection his last words recorded in luke 24. 47. are [ that remission of sins should be preached in his name , beginning at ierusalem , ] that so those whom he had prayed for ( though they had crucified him ) might be converted and saved . thus stood his heart all the while he was on earth , both before and after his death . and then ( in the third place ) now that he hath dyed and laid down that price which was to purchase the salvation of sinners , he must needs be much more willing ( if it were possible he should be ) then ever . many demonstrations there are from those obligations , which christs sufferings and death do put upon him , which i have already given in a treatise upon this very argument , the heart of christ in heaven , part 2. onely i have reserved one or two for this place . as , 1. it was the aim and utmost intent of christs soul , in his being crucified to have sinners saved , and saved effectually . it was that travaile which his heart was then big with . and certainly , christ would not that so many and so great sufferings , now that they are past and over , should be in vaine . the apostle makes a motive of it unto the galatians , gal. 3. 34. are ye so foolish , — have ye suffered so many things in vain ? to be sure christs death shall not be in vain : he will not lose the end of his sufferings , ( as the same apostle intimates but 4. verses before chap. 2. ult. ) a businesse that a man hath praied for much , how doth he long to see it accomplished and fulfilled ? and how glad is he when it falls out as he hath prayed ? and why , but because it is the fruit of his prayers ? now much more glad is christ to see the fruit of his death , the travaile of his soul , and thereby is satisfied , isai. 53. 10. ( a place i often quote to this purpose . ) i will add but this to it . when a woman hath been in travaile , she forgets all her paines for joy that a man-childe is borne , ( which is the fruit of that her travail ) and so doth christ . and then again , for that other word , that christ is said to be satisfied . satisfaction is the accomplishment of desire , or the fulfilling of ones longing . so in that speech of christ , blessed are those that hunger for they shall be satisfied . so that this doth argue and presuppose the most vehement desires and longings in christ for the salvation of souls , and his having dyed must needs encrease them . and 2. adde this engagement unto that former , that his death can be put to no other use then for the pardon of sinners . so as if he should not expend it that way , he should utterly lose the fruit of it , or let it lye uselesse by him . for divert it to any other use he cannot . and yet if he knew how to improve it to any other purpose ; yet his love ( he having intended it for the sons of men ) would not suffer him to do it . but besides , if it be not imployed and bestowed this way , it will be wholly in vaine ; for the good angels , though they stand in need of his personall mediation , to confirme them in grace ; yet his blood was not requisite thereunto . and for the bad angels , they are utterly excluded the benefit of it . and then christ himself he stands in no need of it , nor can he have any benefit by it ; all that personall glory which now he hath in heaven being due unto him by that hypostaticall union . so that his death serves for no end , if not for this . christ indeed hath an honour in heaven , besides the glory of the personall union : but then it ariseth to him from the salvation of sinners through his death , which salvation is the purchase of his blood ; as you have it . ephes. 1. which might afford a third engagement , in that christ should not only lose the fruit of his death , but that glory that is ordained him by the salvation of men . so that he should be a loser not only of his sufferings by-past , but of all that glory that is to come from the salvation of believers ; which is no small thing unto him . as officers in courts of law , or in universities , get the more fees , the more clients , and the more commercers there are : so it is the more for jesus christs gain , that many sinners get out , and are received to grace and mercy . some extrinsecall demonstrations of gods and christs willingnesse to pardon sinners . and unto all these secret engagements both of god and christ mutually to each other , and to us , we may adde all the professed publications of their minds herein unto us , which have been made upon all occasions and by all means possible . as , first , this newes hath been published by all three persons , first god the father he began to preach it to adam in paradise , and hath renued it again and again , as with his own immediate voice from heaven when christ was baptized , this is my welbeloved son in whom i am well pleased , heare him : which the apostle peter records and confirmes , as spoken a second time upon the mount , as a matter of highest moment to be known by us , which voyce he heard ( sayes he ) and is no fable , 2 pet. 1. 16 , 17. secondly , christ who is the faithfull and true witnes , rev. 1. 5. he came from the bosome of his father , and preached peace , ephes. 2. 17. yea and it was one of his first texts he preached upon , luke 4. 18. the spirit of the lord is upon me , because he hath anoynted me to preach the gospel , to preach deliverance to the captives . thirdly , the holy ghost he also herewith bearing witnesse , that god hath exalted christ to be a prince and saviour , to give repentance and forgivenesse of sinnes . acts 5. 31 , 32. and so heb. 2. 45. and these are these three witnesses in heaven , 1 john 5. 7. whose record as it followes is this , that there is life to be had in his son jesus christ , v. 11. secondly , god hath published this newes both by all creatures reasonable , and to all creatures reasonable . first , the angels they came and preached it , singing , peace on earth , good will towards men luke 2. 13 , 14. secondly , by men , and to that end he hath given gifts to men , powerfull and full of glory , ephes. 4. 8. &c. and a commission with those gifts , a most large and gratious one , and he hath committed to us the ministery of reconciliation , to wit , that god was in christ , reconciling the world to himself . 2 cor. 5. 20. yea and thirdly , he hath maintained this ministry in all ages , even to our times , all times have rung of the newes hereof , and the world is still full of his embassadors to treat with men about this peace , and they are to proclaime that he is fully willing ; and upon that ground to beseech men to be reconciled , and so long as leiger embassadors reside uncalled home , or not sent for away , so long the treaty of peace holds . fourthly , he hath proclaimed this by these this embassadors in all places ; he bad them go and preach it to all the world , to every creature , mark 16. 15. and his disciples did accordingly . now he would not have had it spoken so openly and generally , if he were not most serious in it . fiftly , adde to this , that he hath declared it by all wayes and meanes that do argue faithfulnesse and seriousnesse . first , not by bare word of mouth , but we have it under his hand , he hath left his mind in writing . this book which is dropt from heaven , the title of it is , the word of reconciliation . 2 cor. 5. 19. the main argument of it being reconciliation . in this book we find , proclamation sent forth after proclamation , book after book , line after line , all written to this end , that we sinners might have hope and strong consolation , as the apostle witnesseth . secondly , he hath added to this writing those seales of the sacraments , and further an oath to both , and that made advisedly with the greatest earnestnesse and deliberation that might be , heb. 6. 17. god willing ( the text sayes ) more abundantly to manifest this his intent , the immutability of his counsell , he confirmed that promise with an oath , that by two immutable things , his word and oath , we might have strong consolation . thirdly , if this be not sufficient , he hath pawned heaven and earth , the covenant of day and night in mortgage to forgive iniquity and pardon sinners . thus jer. 31. 34 , 35 , 36. this is my covenant ( sayes god there ) that i will forgive their iniquities , and remember their sinnes no more , so ver. 34. and then it follows ver. 35. thus saith the lord , who giveth the sun for a light by day , and the ordinances of the moon and stars for a light by night : if those ordinances depart from before me , then the seed of israel , &c. the like you have , chap. 33. 25 , 26. day and night we see stand still , and therefore this covenant holds good still ; but we have a greater pawn then this , the death of his son . and lastly , let his actions and courses , which he hath taken from the beginning of the world speak for all the rest , as satan hath been a murtherer from the beginning , so god hath been a saviour from the beginning , and christ is the lamb slain from the beginning of the world . god began with the first of mankind , even with adam and eve , the ringleaders , the heads of this rebellion , who drew all the rest of the world into that enmity , these were yet reconciled . kings usually hang up the heads and chiefe in treasons , for examples of their justice , though they pardon others ; yet these did god save and pardon as examples of his mercy , to all that should come of them ; and it is observeable that the first thing he did , after the world was fallen , was this act of mercy , both in preaching this gospel , and in pardoning them , he began to do that soon , which he meant to be alwayes a doing to the end of the world , it argues he delights in it , yea and according to christ last promise on earth , ( that he would be with us to the end of the world , ) god is to this day reconciling the world of men to himself . some that walk in your streets by you , live among you . and he will have thousands when you are gone , and what are these but as flags , and patternes of mercy , hung forth by god to toll and bring others in , as ephes. 2. 7. vse . what should the consideration of these things work in our hearts , but what the scope of the text it self puts men upon , even that they would come in unto christ , and beleeve on him , and give up their souls unto him ? he that beleeves shall in no wise be cast out . as christ therefore is willing : so should we , be a willing people . that which keepes men off , is , that they know not christs minde and heart , think it not to be an indifferent thing to him whether you beleeve , or no ; as if he came into the world to do this duty of dying for sinners , singly in obedience to his father , so that men might be rendred savable if they will : and that however , if they will not , he yet hath enough to satisfie and quiet himself with , even this that he shall be glorified in what he hath done , though few or none of the sons of men be saved . it is a prejudiciall doctrine this , to the salvation of men , and derogatory to christs free love . what , do we think that jesus christ is gone to heaven , there to complaine unto angels of the unkindnesse and hardnes of mens hearts , that will not turne to him notwithstanding he hath done so much , and to tell what he had done for them , and what they would not be perswaded to do for themselves ; and that so he can sufficiently please himself with such just complaints ? no surely ; our effectuall salvation concernes him more then so : and his heart is more fully bent upon it then thus to leave it , of what he hath bought he will lose nothing . the truth is , he is more glad of us then we can be of him . the father of the prodigall was the forwarder of the two to that joyfull meeting . hast thou a minde ? he that came down from heaven ( as himself saith , in the text ) to dye for thee , will meet thee more then half way ( as the prodigals father is said to do ) by his spirit ; he will send him from heaven to thee , and at the latter day himself will come again to fetch thee and receive thee to himself . if among the angels in heaven there be joy at the conversion of a sinner , how much more joy is there in christs heart ? if there be joy in the bed chamber men ( as iohn speakes ) what joy is there in the bridgrooms hearts ? or if among the standers by , when a man-child is borne into the world , how much more doth the mother that was in travaile for it ( as christs soul was , ) how much more doth she rejoyce ? o therefore come in unto him . if you knew his heart you would . as they that crucified him knew him not , so neither do those who beleeve not in him . if you had been on earth with him , or if he were now here , and had this day preacht these things unto you , and uttered these his own desires , and longings after you ; how would you in troopes go all thronging after him when the sermon were done , and each of you come about him 〈◊〉 〈◊〉 that had diseases did ) and beseech him to pardon and save you ; and not leave him till you have obtained some word of comfort and favour from him ! let me tell you , he had preacht this day , but that he had other busines to do for you in heaven , where he is now praying and intereceding for you , even when you are sinning ; ( as on earth we see he did for the jews when they were a crucifying him . ) now because he could not for this other busines come himself , he therefore sends us his ambassadours , and we in christ stead do beseech you ; and it is as if christ by us did beseech you : and we preach but such things as were first spoken by the lord himselfe , ( as it in heb. 2. ) and he sends his spirit , and continues to give gifts unto men to this very day : and in all these respects , when ever the gospel is preacht , he is said to spe●k from heaven , refuse not him that speaks from heaven , heb. 12. 23. and though you have not his bodily presence as they had who heard himselfe preach here on earth ; yet you may by faith have as free an accesse unto him , and know as surely that he heares you , as if he were in the same roome with you . retire therefore into your closet , and treat with him in private , and there presse these things on him ; say them all over again unto himself , and ask him if they be not true : get the match struck up between thy soule & him ; which if once made , will never be undone again . say unto him , lord , why may it not be made up now ? only let me adde this ; see you come not to him without a wedding-garment , and wedding-affections . take up a resolution to love him . for if thou comest to him , what dost thou come for ? pardon of sins ? and what is it in him that must procure that ? his having dyed for thee ; that was it . and what was it that moved him to die ? an infinite love ; such a love , as were the thing yet to be done , he would certainly do it , and die to satisfie god for thee . now then , seeing he hath already done it out of such a love with what face canst thou ask pardon of him , as the effect of such a love , and not love him again , and obey him in all things ? but to make short work with you , know this ; that if thou wilt not come in to him , thou wilt be damned . so saith christ , he that beleeves shall be saved ; but he that beleeves not shall be damned . and i could tell you another , and as large a story of christs wrath against those that refuse him , as i have told you of his love : the lamb can be angry ; for he is a lion also , o consider this therefore , lest he teare you in pieces , and th●●… be none to deliver you . finis . tvvo sermons vpon the first words of christs last sermon iohn xiiii. i. being also the last sermons of richard sibbs d.d. preached to the honourable society of grayes inne, iune the 21. and 28. 1635. who the next lords day follwing, died, and rested from all his labours sibbes, richard, 1577-1635. 1636 approx. 70 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12205 stc 22515 estc s102407 99838192 99838192 2557 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. a12205) transcribed from: (early english books online ; image set 2557) images scanned from microfilm: (early english books, 1475-1640 ; 1083:03) tvvo sermons vpon the first words of christs last sermon iohn xiiii. i. being also the last sermons of richard sibbs d.d. preached to the honourable society of grayes inne, iune the 21. and 28. 1635. who the next lords day follwing, died, and rested from all his labours sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [4], 69, [1] p. printed by thomas harper, for lawrence chapman, and are to be sold at his shop in holbourne, at chancery lane end, london : 1636. edited by thomas goodwin and philip nye--stc. 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 sermons, english -17th century. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion tvvo sermons vpon the first words of christs last sermon iohn xiiii . i. being also the last sermons of richards sibbs d. d. preached to the honourable society of grayes inne , iune the 21. and 28. 1635. who the next lords day following , died , and rested from all his labours . 2. sam. 23. 1. these are the last words of the sweet singer of israel . london , printed by thomas harper , for lawrence chapman , and are to be sold at his shop in holborne , at chancery lane end . 1636. honoratissimo domino , domino roberto comiti warvvicensi , has mellitissimi theologi richardi sibbs , s. theol . doctoris ( quem percharum habuit , cuiusque concionantis auditor erat assiduus , unà cum nobilissima familia ) cygneas conciones , in ●entissimi avthoris affectvs , nec non ipsorvm singvlaris obseqvii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. d. d. thomas goodvvin . philippus nye . imprimatur , tho. weekes , r. p. ep. lond. capel . domest . the first sermon . lohn 14. chap. 1 verse . let not your hearts be troubled , ye beleeve in god , beleeve also in me . holy men as they be trees os righteousnesse , and desire to be fruitfull at all times , so most especially towards their end , having but a short time to live in the world , they be willing to leave the world with a good savour ; so it was with iacob ; so with moses , as appeares in his excellent song made before his death ; you may see it in king salomon and david before their deaths , but especially in our saviour . the nearer to heaven , the more heavenly minded , when grace and glory are ready to joyne , the one to be swallowed up of the other , then grace is most glorious . all the passages of christ are comfortable , but none more comfortable then those sermons of his , that were delivered a little before his death ; of all words that come from loving men to those they love , such are most remarkable as be spoken when they be ready to die , because then men are most serious , they being about the most serious businesse : then they bee wisest , and best able to judge : for the consideration of their end makes them wise . and therefore sayth god , oh that my people were wise to consider their latter end . and , teach mee to number my dayes , that i may apply my heart to wisedome , sayth moses . and indeed there is no wisedome to that : for it teacheth men to passe a right judgement upon all things in the world : they be no longer drunke with the prosperity of the world , they be no longer swayed with opinion , but they passe an estimation of things as they are . besides , love at that time is especially set on worke . therefore our blessed saviour being now to offer himselfe a sacrifice on the crosse , he sweetly delivereth these words before his departure , let not your hearts be troubled : let us heare them therefore , as the dying words of our saviour , to his disciples , and in his disciples to us all , as in the 17 of saint iohn , i pray not for them onely , but for all such as shall beleeve in me , through their word , for his comforts concerne us all , as his prayers did . this chapter is sweetly mixt of comforts , counsels , and gratious promises , but especially it affords matter of comfort : mark who it is that gives this comfort , our blessed saviour ; and at what time , when he was to sacrifice himselfe . what admirable love , and care , and pitie is in this mercifull high priest of ours , that should so thinke of comforting his disciples , as to forget hemselfe , and his owne approaching death ; it is the nature of love so to do , and we should imitate our blessed saviour in it : you see how he laboureth to strengthen them ; especially towards his end , he knew they would then need it most , and therfore he endeavoureth by all means to strengthen them both by counsell , as here by the passeover , and by a newly instituted sacrament . but what need we wonder at this in our blessed saviour who so regarded us , as he left heaven , took our nature , became man ; put himselfe under the law , became sinne . the words containe a disswasion from over-much trouble ; and then a direction to beleeve in god , and christ , comforts must be founded on strong reasons ; for we are reasonable and understanding creatures , and god works on us answerably to our principles . he stayes our spirits by reasons stronger then the grievance . for what is comfort , but that which establisheth and upholds the soule against that evill which is feared or felt , from a greater strength of reason which overmastreth the evill . if the grievance bee but even with the comfort , then the consolation workes not ; but christs comforts are of an higher nature , then any trouble can be , for hee not onely disswades from trouble , but also perswades to confidence , be of good comfort , i have overcome the world . the occasion of this comforting them , and of remooving their discouragements was this : in the former chapter , hee had told them , that he should leave them , and that they should leave him , the best of them all , even peter should take offence at him , and denie him , and that all the rest should leave him : from whence they might gather , that the approaching trouble should be great , that should cause peter to deny him , and them all to forsake him : and thence must needes arise great scandalls . our saviour saw by the power of his godhead , into their hearts , and like enough , in their lookeshee saw a spirit of discouragement seyzing on them , for his departure , and peters fall , their forsaking of him , and the persecutions that would follow . and therefore christ discerning this dejection of their spirits , he rayseth them by this , let not your hearts be troubled . the heavenly physition of our soules applieth then the remedy when it is the fittest season . there was some good in their trouble , something naturally , and something spiritually good . there was ground of naturall trouble at the departure of such a friend , at the hearing of such persecutions : for wee are flesh , not steele , and in that sence , christ was troubled himselfe to shew the truth of his manhood : nay trouble is the seasoning of all heavenly comforts , so as there were no comforts if there were no trouble : and therefore this naturall trouble was not disallowed by christ. there was likewise something spiritually good , in this trouble , they loved their master , who they saw was going away ; and they knew it was a shamefull thing for them to forsake him : there was love in them towards him all this while , christ could discerne gold in ●oare , some good in a great deale of ill ; and therefore loved them againe , and manifested it by comforting them , let not your beares be troubled : they were right in this principle , that all comfort depends on the presence of christ. and so the maine ground of the sorrow was good . for as all heavenly light , and heat , and influence comes from the sunne , it being all gathered into that body : so all heavenly comfort is gathered into christ , and therefore must come to us from christs presence , bodily or spiritually . their errour was in tying all comfort to a bodily , a corporall presence . as if it were necessary for the sun to come downe and abide upon the earth , to bestow its heat and influence ; and therefore he tels them , that though he was to goe away , yet he would send another comforter , the holy ghost . and then they were overcome by an opinion , that it would go worse with them when christ was gone : therefore christ telleth them that it should bee better for them , and indeed it was better : christ did not take away his blessed presence for their disadvantage , but for their good , god never takes any thing from his children , but he maketh it up in a better kinde . if christ takes away his bodily presence , he leaveth his spirituall presence , and more abundantly . so that though they were led with sensible things and what they saw not , they could hardly beleeve , yet christ lookes to what is good in them , and accepts it : hee saw what was naught in them , with a purpose to purge it , what was naturally weak in them to strengthen it , and therefore hee counsels them , let not your hearts bee troubled . the thing that i will first observe out of the words , is , that the best christians are subject to be troubled , to be pensive , and dejected more then should be . indeed our saviour christ himself was troubled , but his trouble was like the shaking of cleare water in a christall glasse . there was no mudde in the bottome ; but our trouble is of another kinde , and apt to be inordinate . we may carry this truth through the whole scripture , and shew how hannah was in bitternesse of spirit which exceeded so , that eli a good man mistakes her , supposing that she was overcome with drinke . hezekiah a good king , was in such bitternesse , that like a crane or swallow he did chatter . and david complained that his spirit was over-whelmed within him ; and ionah cries out , that he was in the bellie of hell . and god will have it so , partly for conformity to our head ; and partly that we may be known to our selves , that we may discerne where our weaknesse lyeth ; and so be better instructed to seeke to him in whom our strength lyeth . he suffers us likewise to be troubled for the preventing of spirituall sinnes , pride , and security , and the like . and partly in regard of others , that we may be pittifull ; christ was man for this end that he might be a merciful high priest , and we have much more need to know and feele the infirmities that are in our selves , that we may be mercifull to others ; that we may not be harsh and censorious upon the troubles of others ; from want of which consideration proceeded elies rashnesse in passing that censure upon hannah . but how shall we know we know that our hearts are more troubled then they should be ? for i lay this for a ground : that we may sinne in being over-much troubled , at things for which it is a sinne not to be troubled ; if they had not beene at all affected with the absence of christ ; it had beene a sinne , and no lesse then stupidity ; yet it was their sinne to be over much troubled . in a word therefore for answer ; a trouble is sinfull , when it hinders us in dutie , or from duty ; when it hinders us in duties to god , or to others . or from duty , that is , when the soule is disturbed by it , and like an instrument out of tune , made fit for nothing , or like a limbe out of joynt , that moves , not onely uncomelily , but painfully , & becomes unfit for action : when we finde this in our trouble . we may know it is not as it should be . there be some affections especially that are causes of over much trouble , feare of evils to come , sorrow for evils that are present seize on us . now when these do hinder us from duty , or trouble us in dutie , they be exorbitant and irregular . naturally affections should be helps to duty , they being the winde that carry the soule on , and the spirituall wings of the soule : so that a man without affections is like the dead sea , that moves not at all . but then they must be regulated , and ordered , they must be raised up , and laid downe , at the command of a spirituall understanding : when they be raised up of themselves , by shallow and false conceits , and opinions , they be irregular , when they be raised up by a right judgement of things , and laid downe againe when they ought to be , then they are right and orderly . now besides the hurt that is in such affections themselves , sathan loves to fish in these troubled waters . the affections are never stirred and raised up irregularly , and exorbitantly , but sathan joynes with them . and therefore we have need keep our affections of griefe and feare within their due bounds : sathan is a curious observer of any excesse in our passions , and in just correction ( to speake the mildest of it ) god lets loose sathan to ioyne with that excesse . and therefore the apostle saith wisely , let not the sunne go downe upon your wrath , neither give place to the devill , because as soone as ever we give way to any excesse of affection , sathan fishes in these waters , and ioynes with that excesse . he being a spirit of darknesse , loves to dwell in the soule when it is in darknesse . and therefore when it is clouded by passion ( as all passions beyond their due measure are as clouds that darken the soule ) sathan that works in darknesse , then seizes on the soule presently . that was sauls case , he was envious at david being of a proud and haughty spirit , that could not endure competition : and sathan took his time to work on him , and therefore it is said he was troubled with an evill spirit . but trouble of spirit is too large an argument , i will not now stand upon it , onely i will shew that we should not yeeld to excesse of trouble any way . and the reasons are : first , we wrong our owne selves when we give way to griefe and sorrow that is immoderate and inordinate : the soule is as it were put out of joynt by it ; we make actions difficult unto us , the wheeles of the soule are thereby taken off ; joy and comfort are as it were oyle to the soule . and therefore nehemiah saith , the joy of the lord is your strength ; when therefore we give way to feare , and griefe , and such passions , it weakeneth the soule in action . and then againe they are as it were a cloud betwixt gods love , and us , and so the soule is hindered of much comfort and enlargement : ioy enlargeth the soule , but griefe strengtheneth it : comfort raiseth up the soule , griefe and sorrow weigh downe the soule . a christian should be of a straight , upright . and enlarged spirit . when therefore the spirit is streightened . when it is prest downe and deiected , a christian is not in his right minde , in his due and proper frame . besides , if we regard god himselfe , we should take heed that the soule be not thus distempered : for by over much sorrow and griefe what a great deale of dishonour do we to god , it proceeding from a mistake of his goodnesse and providence ? and with over much feare and sorrow , there is alwayes ioyned murmuring and discontent , and a spirit unsubdued to god , and his spirit . there is a wronging as of his care in providence , so of his gratiousnesse in his promises . there is a grieving of his good spirit , a questioning of his government , as if he did not dispose of things as he should , when we will have it one way , and god will have it another way . there is likewise a great deale of pride in dejections and discontent . the most discontented spirit in the world is the devill , and none prouder . it argues a great deale of pride , and sullennesse to be affectedly sad , and deiected , as if such worthy and excellent persons as we should not be so afflicted : or there were greater cause for us to be deiected then raised up . whereas if we ballance our grounds of comfort ( being christians ) as we should do , they would appeare incomparably above the grounds of our discouragements : so it is a wrong to god , and his truth , and his gracious sweet government to yeeld to a dejected sullen disposition . it is likewise a wrong to others : for it maketh us unfit for any office of love to them , when we plodde and pore so much upon our discontentments , and drink up our spirits , and eate up our hearts , it disables the soule , taking away not onely the strength , but also the willingnesse of the soule . besides the scandal that it brings on religion , and the best wayes , as if there were not enough in religion to comfort the soule . but you will say , religion breeds a great deale of trouble , and pensivenesse . it is indeed the speech of the shallow people of the world , religion makes men sad . and it is true that as our saviour christ here had made his disciples sad , by telling them that they would leave him , and that a great scandall would be taken at his crosse , and shamefull suffering ; but yet withall bids them not be troubled , and gives you grounds of comfort ; so religion will make men sadde ; for it discovers truths , and sad truths . i but the same religion will cheare them up againe , yea it casts them down , that it may raise them up . the usnne in the morning raiseth clouds , but when it hath strength it scatters them . god intending solid . and substantiall comfort . doth first beget troubles , and discovers true grounds of trouble : he lets us see that all is not well , but still as religion brings any trouble , so it brings with it greater remedies against thse troubles : and that god that raiseth a soule to see just matter of griefe , will by his spirit shew its due , and right portion in comfort . thus to be sorrowfull and sad in some measure is from religion , but that which will prevent the excesse and over measure of it , is from religion likewise . so that it is a scandall to religion to be over much dejected . besides , though we should be troubled for sinne , yet to be over much troubled for sinne is a dishonour to christ , and to the love of god , in christ : for it is as if we had not in him a sufficient remedy for that great maladie . as be it griefe for the troubles of the church : as not to be troubled at the affliction of ioseph is branded for a sinne . so to be too much cast downe , as if christ had cast off the government from his shoulders , or had not the name of the church on his breast in heaven ( as the high priest had the names of the 12 tribes ) in his breast plate , to be so cast downe as to be taken off from prayer , and from the use of all good meanes to helpe the church , this is sinfull . so also when griefe for sinne makes us forget the mercies of god in christ , to forget the healing vertue of him our brazen serpent , to neglect to search our grounds of comforts , and to yeeld to sathan , to temptation . even over much sadnesse , though it be for sinne , or for the church , it is hurtfull and scandalous . iosuah was much cast downe when he saw it went not well with israel : but get thee up iosuah , saith god , what doest thou lying here ? up and do thy duty ; consider what is amisse : there is an achan in the campe : and so when things go not well , let not your thoughts be conversant about the matters of trouble , so much as about your duty . so we see it is incident to gods people to be over much troubled , and we see also the reasons why it should not be so , because it is injurious to god , to our selves , and others every way . and after all this there is much reason in this that christ hath forbidden it , let not your hearts be troubled . but christ could as well have cured it being god , as easily as forbidden it . it is true , but he cures it by forbidding it : with the words , there went forth a spirit of comfort into their hearts , an influence of grace , accompanied his commands , for the word , and spirit god , together , christ deales with men by men . the spirit of comfort is a spirit of truth , and therefore god comforts by truths . he gives us sanctified understandings , and affections , and then works on them by sanctified truths . and sometimes christ cures it by reall comforts , for comforts are either rationall , which are fetched frō grounds , which faith ministers , or reall from the presence of any thing which comforts ; as the sight of friends , or the accommodating of us in any thing wherein we see the love of god conveighed : how many reall comforts doth god bestow , when he fitteth us with conveniencies in our way to heaven , so that we may teade the love of god in them ? god doth not onely comfort us by his gracious promise , by his word and sacraments , administring heavenly comforts by them , but also by the conveighing of himselfe , and his love by outward comforts that we enjoy in the world : howsoever carnall men abuse them , making all things to work for the worst : yet that love that intends heaven , sweetens all things in the passage to heaven to his children , because they see the love of god in the least comfort . againe , observe from this here , let not your hearts be troubled , what is the seat of comfort , the heart , the seat of comfort is the fear of griese : there must be an application of comfort suitable to the griefe , and the heart must be comforted . and therefore in isa. 40. 1 , 2. comfort ye , comfort ye my people , speake to the heart . as the griefe sinks and soakes to the root of the heart : so do christs comforts , like true cordials indeed , that go as deepe as the grievance . if the griefe goes to the heart , the comfort must go as deepe . now god the father of spirits , and the holy ghost the comforter , knows and searches our spirits ; they know all the corners of the heart , they can banish feare , and sorrow , out of every cranny ; and bring light , heat , and influence into every part of the soule . and therefore christ saith , let not your hearts be troubled . now for the wayes whereby we must labour to comfort our hearts ( amongst many that i might speak of ) i will name a few . first of all , there must be a due search into the heart , of the grounds of our trouble ; for oftentimes christians are troubled , they cannot tell wherefore : as children that will complaine they know not why . i speake not of hypocrites that will complaine of that which is not a true griefe to them ; like some birds that make greatest noyse , when they be furthest from their nests : but of some poore christians that are troubled , but distinctly know not the ground of it . but search the heart ingenuously , and truly to the bottome of it , and see if there be not some achan in the camp , some sinne in the heart ( for sinne is like winde when it gets into the veines , it will have vent , and a troublesome one : and so will sinne . if it get into the soule ) it is that indeed which causeth all trouble . and therefore search your hearts throughly , what sinne lyeth there unrepented of , and for which you have not beene humbled . and when you have found out your sinne , give it vent by confession of it to god , and in some cases to others . and when we have done so , consider what promises , and comforts , in the word of god are fitted to that condition ; for we can be in no condition , but there are comforts for it , and promises fitted to yeeld comforts for every malady . and it will be the wisedome of a christian to accommodate the remedy to the sore of his heart . and therefore we ought to be skilfull and well seene , in the word of god , that we may sore up comforts before-hand . our saviour christ tels them before-hand of the scandall of the crosse , and of peters deniall , that they might lay up strength and spirituall armour against the day of tryall . those comforts do not ( for the most part ) hold out in the day of adversity , which were not procured in the day of prosperitie . it is not wisedome to be to learne religion when we should use it : and therefore let us be spirituall good husbands for our soules , by storing up comforts out of the word of god , and then we shall have no more to do , then to remember the comforts that we did before-hand know . and there be some promise of more generall use , that are catholica , fitted for all sorts of grievances : and of these wee must make use , when we cannot think of particular ones . as the promises that concerne forgivenesse of sinnes . thinke of gods mercy in pardoning sinne with admiration ; because sinne will be presented us in such terrible colours , that if god be not presented in as gracious colours , wee shall sinke : and therefore set out christ in his mercies , and all sufficiencie , when sinne is aggravated to be in its hainousnesse , and out of measure sinfulnesse : as the prophet michah doth , who is a god like our god , that pardoneth iniquitie , transgression , and sinne , &c. likewise how many promises and comforts are there in that one promise , luk. 11. he will give his spirit to them that aske him . and here our saviour promiseth to send the comforter : all graces and all comforts are included in the spirit of grace , and comfort ; his spirit is a spirit of all grace : and therefore our saviour thought that the promised enough when be said he would send them the comforter : and so what a world of comfort is in that promise . all things shall worke together for the best to them that love god : yea those things that are worst shall work together ; though they be hostile , and opposite one to another : yet they joyne issue in this , they be all for the good of gods people . as in a clocke the wheels go severall wayes , but all joyne to make the clocke strike : and so in the carriage , and ordering of things , one passage crosses another , but in the issue , we shall be able to say , all things worke together for the best , i found god turning all things for my good . and i could not have beene without such a crosse , such an affliction . and so for present assistance in your callings or straits , remember that promise made to iosuab , which is repeated in the 13 of the hebrews , i will not faile thee , nor for sake thee : a promise which is five times renewed in scripture ; and how much comfort is in that , that he will vouchsafe by his spirit a gracious presence in all conditions whatsoever . and likewise that of david , psalme 23. though i walke in the valley of the shadow of death , yet will i feare no ill , for thou art with me . it was a terrible supposition made , that though he should walke in the valley of the shadow of death , yet he would feare no evill , these promises well digested , will arme the soule with confidence , that it shall be able to put any case of trouble : as in the 27. psalme , david puts cases , the lord is my strength , the lord is the light of my countenance , of whom shall i be afraid ? though thousands shall rise against me , yet in this i will be confident . if our hearts be established by the word of god setled in the truth of such promises , by the spirit of god , we may set god , and his truth , against all troubles that can arise from sathan , and hell , and the instruments of sathan , or our owne hearts . and therefore it is a great wrong to god , and his truth , if we know not our portion of comfort , and use it , as occasion serves . more particulars i omit , leaving them to your owne industry , the scripture being full of them . when we have these promises , let us labour to understand them throughly , to understand the grounds of our comfort in them , and to beleeve the truth of them , which are as true as god , who is truth it selfe . and then to love them , and digest them in our affections , and so make them our owne , and then to walk in the strength and comfort of them . labour likewise to have them fresh in memory : it is a great defect of christians , they forget their consolation , as it is in the hebrews : though we know many things , yet we have the benefit of our comfort from no more then we remember . but above all , if we will keep our hearts from trouble , let us labour to keepe unspotred consciences . innocencie and diligence are marvellous preservers of comfort . and therefore if the conscience be sported , and uncleane , wash it in the bloud of christ , which is first purging , and then purifying . it first purgeth the soule being set aworke to search our sinnes , and confesse them , which maketh us see our need of christ , who dyed to satisfie divine justice . then god sprinkles our heart with this bloud , which was shed for all penitent sinners : by which when the heart is purged , the conscience will be soone satisfied also , by christs bloud . and when it is purged , and pacified , then keep it cleane , for a foule soule is alwayes a troubled soule ; and though it may be quiet , yet it is sure to break out afterwards . and because there can be no more comfort , then there is care of duty : therefore together with innocencie , let us be carefull of all duties , in all our severall relations : let us consider in what relations we stand , and what duties we owe , and be carefull to satisfie them all . neglect of duty is a debt , and debts are troublesome , when the soule reflects upon the omission of a necessarie duty . i owe such a duty to such a person , i should have done such a thing , in such a relation , but i have omitted it , it is a disquietment , and that upon good grounds , and if you have beene negligent , there must be an actuall renewing of the covenant , and a setting upon the duty with fresh endeavours to make amends for former negligences , or else the soule shall have no comfort . nor will god suffer it to admit of comfort . and therefore work out your salvation with feare , and trembling . the reason that men do still tremble , and are troubled with this doubt , and that feare , is , because their salvation is not wrought out , something is left undone , and their consciences tels them so . but above all , that we may receive comfort , let us labour for a spirit of faith . therefore here it is said , you beleeve in god , beleeve also in me . christ brings them to faith for comfort . and he sets downe a a double object of faith , god , that is , the father , sonne , and holy ghost : and christ , considered as mediator ; and christ brings them to himselfe , ( beleeve also in me ) because he would fense them against the future scandal of his suffering . as if he should say , you will hereafter when you see me so handled , and upon the crosse , doubt , and call in question , whether i am god , and the messiah of the world , or no. but if you beleeve in god , beleeve in me . for howsoever in love to you , and mankinde , i tooke mans nature on me , and am abased , yet in my greatest abasement , remember this , that i am god. and surely there is nothing can stay the soule more , especially when it is deeply humbled , then to consider god in the second person incarnate , and abased , and crucified , and made a curse , and sinne for us , to see the great god of heaven , and earth , whose excellencies we cannot comprehend , to take our nature , and in our nature to suffer for us those things which he did endure . this will establish the soule indeed . can the the soule thinke that this was done for any small , or to little purpose ? or can there be any griefe , or sinne , that should hinder comfort , or perswasion of the possibilitie of pardon , when the great god became man , on purpose to dye for sinne ? we may set this against all discouragements whatsoever . and therefore , beleeve in god , beleeve also in me . howsoever you see me abased , yet you may have comfort in my abasement , for it is for you . and therefore saith paul , irejoyce to know nothing , but iesus christ , and him crucified . that which proud , and atheisticall heathens tooke scandall at , that he rejoyceth in , god forbid that i should glory in anything but in the crosse of christ , peace of conscience , joy in the holy ghost , reconciliation , and title to happinesse is all founded upon christ crucified . and then againe you see he joynes both together ( ye beleeve in god , beleeve also in me ) to shew the distinction of persons in the trinitie , god the father , sonne , and holy ghost ; all our faith is resolved at length into one god , but yet withall into three persons in that divine nature , because as there is god the father offended , so there must be a god to satisfie that god , and there must be a god to reveale , and apply that satisfaction . the soule is so full of doubtings , that nothing can set it downe , but that which is above the soule , and above the devill . and therefore for our salvation , and to give us comfort , there is a necessitie of three persons in the godhead . the father is offended , god in the second person must satisfie offended justice ; and god in the third person must reveale , and apply the sonne for comfort . and therefore he names them distinctly ( ye beleeve in god , &c. ) and because we cannot beleeve in god the father , but by beleeving in christ , therefore he joynes them together ( ye beleeve in god , ye beleeve also in me , ) no man comes to the father , but by the sonne . god the father dwels in the light that no mortall eye can approach unto , onely he hath manifested himselfe in his sonne , who is the ingraven image of his person ; god shines in the face of christ , and as he comes down , and makes himselfe knowne to us in his sonne , so we must go up to him in his sonne , as he saith afterwards : i am the way , the truth , and the life . there is no going to the father but by me : nothing is more terrible then to conceive of god , out of christ , for so he is a consuming fire : therefore thinke of god as ours in christ , carry christ our elder brother with us , and desire god to looke upon us in his sonne . now now doth faith in christ ease the soule in trouble ? many wayes : i will name a few . faith in christ banisheth troubles , and bringeth in comfort . because it is an emptying grace ; it emptieth us of our selves , and so makes us cleane to another , and thereby becomes a grace of union . it is such a grace as brings the soule , and christ together . now christ being the fountaine of comfort , god having treasured all comfort in him ; for the fulnesse of the godhead dwels in christ , and faith causeth christ to dwell in us , brings the soule and christ together , and so must needs make way for comfort , for it makes us one with the fountain of comfort . and by its repeated acts derives fresh comfort . again , faith establisheth the heart . now to establish the soule , there must be a solid basis , as in building there must be a foundation , and a planting upon that foundation . now here is a foundation , god and christ , and there must be a grace to found , and bottome the soule thereupon , and that is faith , and so the soule is established . the chaine and connexion of causes herein is this . god the father in christ , and by the holy ghost conveighs comforts , through the word laid hold upon by faith . it is not the word alone , for that is but as the veins and atteries , that conveigh the bloud , and spirits . so the spirit being conveighed by the promises , helpeth the soule to lay it selfe upon christ by faith , which is a grace of union , by which union with him the foule is established . and then againe faith stirreth up such graces , as do comfort the soule , as hope in all good things promised . and therefore in the next verse he addes to comfort them , in my fathers house are many mansions ; and faith is the grace that apprehends the joyes thereof , and hope expects that which faith beleeves , and that hope becomes an anchor to the soule , that stayeth the soule in all the waves and troubels of the world ; and what is the ground of that hope but faith ? faith stirreth up hope , and hope pitcheth on the promise , especially of life everlasting . and thus faith becomes a quieting and a stilling grace , because it raiseth the soule by representing and making reall to it , better things then the world can give or take , as it doth also at other times present heavier things then the world can threaten : faith makes things present to the soule ; and because it layes hold on divine things , greater then any thing here below , therefore it overcomes the world , and all things in the world , yea hell it self , because it layes hold on heaven and happinesse ; upon the power of god , and the mercy of god in christ , and upon those rich promises : what is in the world , or in the rank of good things , but faith out-bids it by setting heaven against it : and what evill is there but faith overcomes the feare of it by setting hell against it . i shall have such a good , if i yeeld to such a lust : i , but what is that to heaven , saith faith ? for faith being the hypostasis the substance of things to come , makes them substantiall , and evident to the soule , as if they were alreadie subsistent , being looked upon in the certaintie of the word ; and so it affects the soul deeply , and upholds it strongly , even as if the things themselves were present and so it banisheth and dispels all discomforts , the 11. chapter to the hebrews is a comment upon this truth in the example of moses , and many others . what greater object of feare might be presented to a man then the angry face and countenance of a terrible tyrant ? yet when by the eye of faith , he saw him that was invisible , and then looked upon pharaoh , what was pharaoh , to god ? when micaiah had seene god sitting on his throne , what was ahab to him ? and when the soule hath entred into the vaile , and sees the glorious things of heaven , and happinesse , what are all things below ? faith sets the soule on a rocke , above the reach of waves , upon the love of god in christ. and therefore set the grace of faith on worke , keepe it on the wing , preserve it on exercise , and faith exercised will be able to comfort the most dejected soule in the world , and to raise it above all the troubels that can be imagined , or befall us . the second sermon iohn ch. 14. ver. 1 let not your hearts be tronbled : ye beleeve in god , beleeve also in me . the words of dying men departing out of the world , as being most serious , and weighty , are most to be regarded . the children of god the neerer they are to heaven , the more suteable they are to their heavenly condition . so was our saviour christ , and therefore he labours to furnish his disciples ( and in them us ) with good counsell to establish their hearts against the troubles , and scandals to come . if you consider the time when he spake these words , it was when he himself was to be troubled more then ever was any creature : yet ye forgets himselfe , and his future troubles , and thinks how to raise up and comfort them . he foresaw that peter would deny him , that the rest would leave him ; he foresaw that they would be dejected , when he was gone : yet let not your hearts be troubled . oh what a blessed , and sweet saviour have we , that thinks more of us , then of himselfe ; that he forgets his own troubles , and sufferings , and extremities , and thinks of the supporting and upholding of his disciples . this came from the same love that drew him from heaven to earth , which moved him to take our nature , and in that nature to dye for us : and what may we not expect from that sweet and large love ? out of the same bowels of pittie , and compassion , was it ( that they should not be over much dejected ) that he saith , let not your hearts be troubled . he knew his disciples were in the state of grace already : yet he foresaw they were such as would sinne . nay , that peter would deny him . yet the foresight of peters and their unkindnesse , did not take away his love , and pittie , and compassion towards them : yet notwithstanding he gives them sweet counsell ; nay after they had dealt unkindly with him , and denyed and forsooke him . indeed , he took no advantage of their weaknesse . he knew they had a secret love to him , that they had in them a root of affection , and he was so farre from taking advantage for it , that presently after , he saith , tell my brethren that i ascend to my god , and their god , yea and tell peter so too , that hath dealt most unkindly of all with me . what a gracious and mercifull saviour have we , that foresees what ill we will do ; and when we have done it , takes no advantage against us , but is carefull to keepe us from too much dejection , though he knew we would deale so unkindly by him : and indeed he did of purpose take our nature , that he might be a mercifull high priest. christians must distinguish bewixt dejection and griefe : it had beene a sinne for them not to have grieved , as well as it was a sinne for them to be over much troubled . none are more sensible then a christian : sentit dum vincit , he feels troubles whiles he overcomes them . christ speakes to the heart , because the heart is the seat of trouble : let not your hearts be troubled . christ could speake to the eares and heart at once , his words were operative , and conveighed comfort with them . together with his words , he let in his holy spirit , that comforted them . gods commands in the ministery of his word , suppose not that we have any abilitie to execute them , but together with his word there comes forth a power . as when christ said , lazarus arise : there went forth a power that caused lazarus to arise . as in the creation he said , let there be light ; for the word , and the spirit go together . having taken them off from trouble , he shews a way how to raise them , which is by faith , ye beleeve in god , beleeve also in me . the object in beleeving is god , and christ mediator : we must have both to found our faith upon . we cannot beleeve in god , except we beleeve in christ : for god must be satisfied by god , and by him that is god must that satisfaction be applied , the spirit of god , by working faith in the heart , and for the raising of it up when it is dejected , all is supernaturall in faith . the things we beleeve are above nature , the promises are above nature , the worker of it the holy ghost is above nature , and every thing in faith is above nature , there must be a god in whom we beleeve , and a god through whom : if god had not satisfied god , the conscience would never have beene satisfied , there would still have beene misdoubtings . and yet if the holy ghost sets not downe the heart , and convinceth it throughly of the all-sufficiencie of that satisfaction , it would never beleeve neither . and therefore as ye beleeve in god , beleeve also in me , for i am god too . we may know that christ is god , not onely by that which christ hath done : the miracles , which none could do but god , but also by what is done to him . and two things are done to him , which shew that he is god , that is , faith , and prayer , we must beleeve onely in god , and pray onely to god. but christ is the object of both these , here he is set forth as the object of faith , and of prayer in that of saint stephen , lord iesus receive my spirit . and therefore he is god , for that is done unto him which is proper and peculiar onely to god. that which i shall now touch upon is this ▪ we must remember what a strong foundation , what bottome , and basis our faith hath ; there is god the father , sonne , and holy ghost , and christ the mediator , that our faith may be supported , we have him to beleeve on , who supports heaven and earth . as in 1. hebr. and colos. 1. he created all things as well as the father ; he is honoured of all as well as the father ; he that supports the pillars of heaven , and earth , is able to support the pillars of thy soule . but how doth faith in christ ease the soule of trouble ? in a word , as it carrieth the soule out of it selfe unto god in christ , and unto christ uniting , and making us one with him , and so sets the soule above all trouble whatsoever : for being one with christ , we are already with him in heaven . and againe , faith is a grace that presents things to come , as present , and so establisheth the soule . it is the hypostasis of things , it gives subsistance to them in the promise , and it doth never leave to do it till the things subsist indeed . it is grace that accompanieth the soule to heaven , looking upon things in the word of him that is truth it selfe , and so giving a kinde of being to them throughout all the way to heaven , till they have a being indeed . and then faith is out of office , yeelding it up to sight , and the full enjoyment of all . but did not the disciples beleeve already ? yes they did , but they had need to renew their faith , as occasions were renewed , and as troubles were to increase . beleeve in me : it is as he should have said , now there is occasion for you to use your faith , i must be taken out of your sight , you must see me suffer , and you had need of an extraordinarie measure of faith to see me in such abasement , and yet to beleeve that i am god. we must grow from faith to faith , we may live by it continually , and we must increase with the encrease of god , that as our difficulties do encrease , our strength to go through them may encrease also : as they prayed , lord encrease our faith . i gave some directions how we might not be troubled . and first , we must labour to have our part and portion in christ , else there is nothing belongs to us but trouble . there are two sorts of men in the church , some that usurpe a peace and exemption from trouble , as if joy and comfort were their portion . sathan is wise enough not to trouble them , and they take an order with their consciences , that they shall not trouble them till needs must , till the houre of death , or some dismall accident : the onely way for such is to be troubled , that their trouble may be a foundation of their comfort . for to such as live in their sinnes against conscience apparantly , so that every man may see it , and yet are not troubled , they have no interest in comfort , nothing but wo and misery belongs to them . indeed christ came to save sinners , but it is broken-hearted sinners , penitent sinners , that are wearie , and heavy laden under the burthen of sin . and therefore though these speake peace to themselves , yet we dare not speake any comfort to them from christ : as iehu said to ioram , what hast thou to do with peace , as long as the whoredomes of thy mother lezebel are so many ? dost thou talke of peace as long as thou art a sweater , a prophane liver , a malitious person , against all that are truly good , what hast thou to do with peace ? now in the visible church there is another sort that sathan laboureth to trouble ; since he cannot keepe them in the state of nature but they breake from him , christ pulling them out of sathans kingdome by the power of his ordinances , and holy spirit , he labours to trouble them in their peace all he can ; because they be in the world , above the world , he enjoyes their condition , that they should enjoy that paradise which he left , the comforts that he once had , and therefore he labours to disturbe them in their comforts . the estate of such is mixt , here in this world : they have that in them , and without them , which will alwayes be a cause and occasion of trouble . they have corruption in them not altogether subdued : and they have without them sathan taking advantage against them : and the world opposing them . these although they have something in them that must be subdued , yet something also that must be cherished and strengthened ▪ and therefore these are the persons to whom comfort properly belongs . in heaven we shall have no need of being comforted , for there our peace shall be to have no enemies at all : our peace here is to have comfort in the midst of discomfort , and an heart inlarged in troubles . he speaks this to them here who were beleevers already : ye beleeve in god , who he knew should not be troubled , let not your hearts be troubled so that to the end we may be subjects capable of comfort , we must be such as by faith are one with christ , and so reconciled to god. all motion ends in rest , and all the rest of the soul ends in god , the center of the soule . and therefore before the soule can settle it selfe , it must be brought to god , through christ , that must be laid as a ground . now there is a threefold malady that troubleth us , and there must be a threefold peace , and ground of comfort against them . first , it is a trouble to the soule ( when once it is awakened ) that god , and it should be in ill termes when the soule looks upon god as angry , and is displeased with it . againe the soule is troubled , when it looks upon it selfe , and sees nothing but turmoiles and seditions there . thirdly , when it looks upon the affaires of the world , and accidents here below , it is full of confusion for the present ; and it is full of feares for time to come , that things will be worse and worse . thus the soule whilest it is in the world , is troubled about its peace with god , and with its selfe , and about this evill world . now before the soule can yeeld to any quiet , all these quarrels must be taken up . 1 a peace must be made betwixt god & us , by the great peace-maker , who is also called our peace , and when we be justified and acquitted from our sins by the bloud of christ sprinkled on our souls by faith , that bloud of christ speaks peace to the soule in the pardon of sinne : being justified by faith , we have peace with god , through iesus christ our lord. then secondly , there must be another peace setled in some degree , and that is the peace of government in the soule ; grace must be above corruption . they will be together in the soule whilest we are here , but sinne must not have the dominion . this is such a peace , not , as will admit of no conflict , but a peace wherein grace may get the better ; and where grace gets the better , it will keepe corruption under , and god gives his spirit to whom he gives his sonne : that as we be in good termes with god , so our natures may be like his : that we may love , and delight in what he loves and delights in , and so may be as friends , enjoying acquaintance and communion together . i but thirdly , there is confusion in the world , and many accidents may fall out , that may disquiet us for time to come . now before the soule can be at peace in that respect , it must know , that being once in christ , reconciled to god , and having the spirit of god , it is under a gracious government and providence , that disposeth all things to good , and maketh every thing peaceable . tranquillus deus tranquillat omnia : when god is at peace , all is at peace , yea so farre at peace , that they have a blessing in them . the curse and venome is taken out of them by christ , who took the curse on himselfe , and satisfied the wrath of god , and now they be not onely harmelesse , but medicinall , and helpfull , so that they be all ours , and made in some sort serviceable to further our spirituall good . when our husband hath all things committed unto him in heaven or earth , wil he suffer any thing to befall his dearly beloved spouse , that shall be disadvantagious , and prejudiciall to the maine . no , no , he will not suffer any thing to befall her , which he will not rule , and order , and over-rule for the good of the church , and so there comes to be that third peace . and for the time to come a christian knows , that whom christ loves , he loves to the end , and the good work begun shall be perfected to the day of the lord. he knoweth he is in heaven already in his head : he that beleeves in christ hath everlasting life , and is triumphing in glory in his head . and therefore nothing can dismay a christian that is truly in christ ; grant the first , grant all , stand upon good termes with christ , be reconciled to god , and nothing can do thee hurt . but when we at any time come to comfort such as have comfort for their portion , it sticks here ; if i were a childe of god indeed , or if i did beleeve , it were something . these be good comforts indeed , and certaine , and true , for they be the word of god : but what is this to me ? i finde universally , that comfort sticks there , and therefore we must labour to remove that objection . first of all therfore labour to have a good judgement of maine truths , that these comforts are the comforts of the holy ghost , and that the word is the word of god , by a generall knowledge of the truth of the promises ; thou shalt be better able to apply them . if thou sticke in the principles , so as not to know them , nor to beleeve them ; there is no talking of the application of faith upon them ; we must make that our owne in particular , which we beleeve first in generall . and therefore christians must first be well seene in the scriptures , and in the promises there ; that they may know what belongs to them , and apply them to themselues . i but my faith is weake ? i answer : the office of faith is to know christ , and the weakest faith will do that , as well as the strongest : and when we are once one with christ , then our perfection is to be found in him . it is the office of faith to bring us to christ , and then looke to him for all perfections , and for thy title to him in heaven , and not in thy faith . and true faith is faith even in the least degree of it . as we say of the elements , every drop of water is water , and every sparke of fire is fire . and therefore the argument will not hold , if we have not much faith , we have no faith ; or if we have no feeling , we have no faith . there are many common errours which we must remove , that they may not hinder us in the application of christ , by distinguishing betweene strong grace , and true grace ; and above all , labour to know and understand the covenant of grace . the tenor of which requireth no set measures of grace , but if we beleeve , we shall not perish , but have everlasting life , under so gracious and mercifull a covenant are we . 2 but this is not sufficient to satisfie the soule . the very cleaving to christ is indeed a sufficient ground of comfort , but yet to obtaine actuall comfort , there must be a knowledge that we do cleave to christ , and beleeve . there may be adherence without evidence : and there must be an act of reflexion to cause faith of evidence , it must appeare to our selves that we do beleeve before we can have comfort , though we may be true christians , and go to heaven without it . therefore let us labour to make our calling and election sure : that is , in our selves , and in our owne apprehension : though it be never so sure in it selfe , and in gods breast , yet we must labour to make it sure in our owne breasts , that sinne may be pardoned in our owne consciences , that all may be reconciled in our owne hearts , that what is done in heaven , may be done in our hearts also , being cleared to our owne assurance . you see what advise the apostle gives , give all diligence : it is not got without diligence , nor without all diligence : to make our calling and election sure , that is , to make our election sure , by our calling , and to that end to adde grace to grace . it is the growing christian , that is the assured christian. whilest we are yet adding to every heape , we shall get more abundant entrance , and further into the kingdome of iesus christ , as the apostle there speaks . 3 and when we have attained any evidence of true faith , labour to keepe that our evidence cleare , let it not be spotted or defiled by any sinfull acts : you have many a good evidence that is so blurred with negligences , and daily errours in speeches and conversation , that when they reflect upon themselves they conclude , can such a wretch as i , that have so loose a tongue , that have no more watchfulnesse over my heart , have any faith at all . and thus god doth suspend their comforts so , that though they may be in a good estate for the maine , yet they shall not know it , and all because they are not carefull to keepe their evidence which we should preserve cleare and bright , that it might be seene and read upon all occasions . and we should so keepe them bright , that our consciences may witnesse with us , and that the spirit and the word may joyne their witnesse with our consciences . the word saith , that he that loves the brethren is translated to life , and he that heares the word , as the word , is christs sheepe . now doth thy conscience tell thee , that though in weake measure , yet i do so ? then here is the word , and thy conscience for thee : and doth the spirit witnesse with thy conscience that it is so indeed ? then it is well , thou keepest thy evidence to purpose . 4 and when we have done this , let us make conscience not to yeeld to any base doubts , and feares , and objections of sathan , and our owne hearts . when we finde any worke of grace , deny not the worke of god , lest we grieve the spirit of god. as some melancholy christians , that though every man may see the worke of god in them , yet yeeld so slavishly to the misguidings of their hearts , and the temptations of sathan , that they conclude they have no faith , no love : though other christians that can reade their evidence better , see that they have these in them ; what dishonour is this to god and his spirit , when a darke humour shall prevaile more then the word , the truth it selfe ? this is a great bondage which sathan brings the soule into : that when there is evidence of faith in the fruits of it , yet men will beleeve a peevish humour , before the word and testimony of conscience , enlightned by the spirit . take heed of it as a great pride in the heart , when we yeeld more to a sturdy , darke , unsubdued humour , then to evidence it selfe . therefore in such cases hearken not to what feare sayes , or humour saith , or sathan saith , or what the world saith , but hearken what truth it selfe saith , and what conscience saith , when it is enlightened by the spirit , as in good times when we are at the best . true christians , though more remisse , shall have so much comfort as shall support them from falling into despaire , yet not so much as shall strengthen them , and carry them into a vigorous life , fit for christians . 5 when we have found any worke of grace , and thereupon that our faith is true , we ought to comfort our selves , and to maintaine our comfort by all meanes . everie grace is but faith exercised : when our saviour saith , ye beleeve in god , beleeve also in me , he might have said also in particular , be patient , be contented , be comforted . but he names the root of all , faith , wherein all graces are radically , which is therefore discerned in the fruits of it , so that if any grace be found , as love to the brethren , hope of life everlasting , or the like , there is faith . for the root and branches be together , though the root is not alwayes discerned . and therefore when we discover any true faith in the fruit of it , let us support and comfort our selves with it . for when a man is in christ , and by christ an heire of heaven , and a childe of god , what in the world can befall him , that should deject over much , and cast him downe ? what losse , what crosse , what want of friends , hath he not all in god , and in christ , and in the promise ? do not the promises weigh downe all discouragements whatsoever ? surely they do . and therefore we must strive against dejection . for besides what i spake the last day , it is a dishonour to the profession of religion , which is in it selfe so glorious , what a dishonour to god , and to christ , when we have such glorious prerogatives , and priviledges , which the angles themselves admire ; yet every petty crosse and losse that we meet withall in the world should cast us downe , we should take heed exceedingly of this , and should labour every day to have a more and more cleare sight of the promises that belong unto us , and to know the priviledges of christianity , and renew our faith in them continually , that they may be fresh to us in all temptations , and occasions whatsoever . i beseech you do but consider any one grand promise , which if it be rooted in the soule , how it is able to support the soule , against all troubles whatsoever . as that , feare not little flocke , for it is your fathers good pleasure to give you the kingdome . or that other : if god spared not his sonne for us ; how will he not with him give us all things else ? labour to have these things fresh in memory , together with the priviledges belonging to christians . thinke what is it to be a childe of god , and an heire of heaven . we must not looke onely to the blinde and darke side of our condition . christians have two sides , one to heaven ward , and god-ward ; and that is full of glory , certaine , and immoveable . another towards the world , and that is oftentimes full of abasement , full of disgrace , and dejection . that is moveable , sometimes better , sometimes worse , as god pleaseth to dispense his government in the church . let us looke to the grace , to the comforts that belong to that grace , to the promises , the best side , and not to be carried away with the darknesse of the other . it is a terrible sight to looke upon sinne , and miserie , and hell , and judgement to come ; but what are these to a christian that is in christ , that seeth them all subdued , and overcome to him ? the afflictions of the world , and the crosses of the world , what are they to a soule , that is alreadie in heaven by faith , and seeth them all overcome in his head christ ? be of good comfort , i have overcome the world . and therefore we must not be so malignant , as to looke all upon one part of a christian , and that the worser part which is the object of sence ; for shame , live not by sence : but if we be christians , let us live by faith , looke to the best part : looke , upwards and forwards to that which is eternall . 5 and withall labour to keepe the grace of the spirit in continuall exercise upon all occasions . for grace exercised brings certaine comfort : it may be with a christian in his feelings as with the worst man living ; but he may thanke his owne negligence , his owne dulnesse ; his not stirring up of the graces of god in him . for therefore it is that he hangs the wing , upon every pettie crosse , on every occasion : labour to have an heart ready to exercise grace suteable to that occasion ; for then grace will reflect sweetly , where there is sinceritie and grace in exercise . sinceritie alone will not comfort a man , unlesse it grow up to fruitfulnesse : and fruitfulnesse which springs from the exercise of grace , hath a sweet reflection upon the soule . remember lord how i have walked before thee , in truth , and with a perfect heart , saith hezekiah . he stood then most in need of comfort , and this comforted him , this his reflection upon his former sinceritie . so when a man can appeale unto god as peter did , lord thou knowest i love thee ▪ so much sincerity , so much boldnesse with god. and therefore let us keep grace in exercise , that we may be fruitfull in our lives and conversations , and then we shal be alwaies comfortable . and to adde a little , there is no grace in a christian , but if it be exercised , there is a suteable comfort upon it even here in this world . there is a praemium ante praemium , a reward before a reward . nay , the heathen men , socrates , and the best of them , so farre as they exercised the naturall goodnesse that was in them ; their consciences reflected peace so farre as they were good , and did good , they had peace , much more peace then bad men had . god gave even them some rewards , upon discharge of their duties : he will not be beholden to any man , that exerciseth any degree of goodnesse that is in him . much more therefore shall a childe of god enjoy it , when he exerciseth his graces in any temptation , when he overcomes any uncleane , earthly , vaine-glorious vindictive , or any other base lust , he shall finde peace of conscience suteable : and the more he grows in strength , and resolution for the time to come , the more he groweth in inward peace . righteousnesse and peace go together , not onely the righteousnesse of christ , and our reconciliation before god ; but also the righteousnesse of an holy life , and peace in our own consciences . the righteousnesse of christ entitles to heaven , and the righteousnesse of an holy life sheweth my title unto comfort . as faith in christs righteousnesse brings peace , so sanctification also : christ is first king of righteousnesse , and then king of peace . and therfore where there is no righteousnesse , there is no peace . but on the contrary , as heat followeth the fire , and as the beames have an emanation from the sunne , so doth comfort arise from grace , especially from grace exercised . therefore they that would have inward peace , let them labour to be gratious , and that not onely in the inward frame of the heart , but in the exercise of grace upon all occasions . for they that walke according to this rule , that is , of the new creature , peace be to them , and the whole israel of god. gal. 15 ▪ 16 ▪ an exact and carefull life will bring constant peace . therefore let us labour first for interest in christs righteousnesse , and then for the righteousnesse of an holy life ; for a conscience to justifie us , that we have no purpose to live in any sinne , and a not accusing conscience will be a justifying conscience . what a blessed condition shall we be in , to be in christ , and to know that we are so ? oh the heaven on earth of such a man , as is in that condition ! for which way soever he looks , he finds matter of comfort . if he looks backward , to the government of the spirit that hath ruled him in the former part of his life , he may say with saint paul , i have fought a good fight , i have runne the race that god hath set before me . and what a sweet reflection is this ? he is not afraid to looke backe to his life past as other men . if he looks forward , he seeth a place prepared for him in heaven , and there he sees himselfe already in christ : hence forth there is laid up for me a crowne of righteousnesse , which the righteous judge shall give me at that day : and all that love his appearing , saith he , there . when there comes ill tydings of the church abroad , and at home , it doth not much dismay him , his heart is fixed , he beleeveth in god , and in christ , and that keepes him from being like a reed shaken with every winde . for reproaches , and disgraces that he meets withall in the world , he weares them as his crowne , if they be for religion and goodnesse sake . for his witnesse is in heaven , and in his owne conscience . and god in heaven , and his conscience within , do acquit him , and if he suffer for his deserts , yet in all afflictions god dealeth with him as a correcting father , he knoweth he hath deserved them ; but he lookes on them as coming from a father in covenant with him : and what can come from a father but what is sweet ? he sees it moderated and sweetened , and in the issue tending to make him more holy . the sting is taken out , and a blessing is upon it , to make him better . and therefore what can make a christian uncomfortable when he hath the spirit of christ , and faith the root of grace ? these comforts being warmed with meditation , will sticke close to the heart : comforts that are digested , are they that worke . let them therefore not onely enter into the braine and fleete there , but let them sinke into the heart by often consideration of gods love in christ , and the priviledges of christians here , and in heaven , where our head is , and where we shall be ere long ▪ warme the heart with these , and see if any petty thing can cast thee downe . finis . notes, typically marginal, from the original text notes for div a12205-e270 psal. 90. chap. 8. 10. ob. ans. non durant in adversis quae non in pace quaesita . heb. 12. 5. quest. answ. notes for div a12205-e1690 quest. answ. 2. pet. 1. heb. 7. 1. 2. tim. 4. 7. the vanity of thovghts discovered with their danger and cvre. by tho: goodvvin, b.d. goodwin, thomas, 1600-1680. 1638 approx. 97 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a72189) transcribed from: (early english books online ; image set 150618) images scanned from microfilm: (early english books, 1475-1640 ; 1959:4) the vanity of thovghts discovered with their danger and cvre. by tho: goodvvin, b.d. goodwin, thomas, 1600-1680. [8], 133, [3] p. printed by m[iles]. f[lesher]. for r. dawlman, and l. fawne, at the signe of the brazen serpent in pauls church-yard, london : 1638. printer's name from stc. cf. folger catalogue, which gives signatures: a-f¹² . running title reads: the vanitie of thoughts. with a final imprimatur leaf. reproduction of original in the henry e. huntington library and art gallery, san marino, california. 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 thought and thinking -early works to 1800. meditation -christianity -early works to 1800. 2007-09 tcp assigned for keying and markup 2007-10 aptara keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the vanity of thovghts discovered : with their danger and cvre : by tho : goodvvin , b. d. london , printed by m. f. for r. dawlman , and l. fawne , at the signe of the brazen serpent in pauls church-yard . 1638. the contents of the booke . the heart compared to a house of common resort , pag. 1 , 2. the heart must be washt , not swept only , 3 , 4 wee must not lie downe with uncleane thoughts , 5 , 6 the vanity of our thoughts , 7 , 8 what is meant by thoughts , 8 , 9 , 12 , 13 , 15 their frame , or how conceived , 15 , 16 when ours , and not the devils , 16 , 17 , 18 , 19 how evill thoughts oft-times are punishments of the neglect of our thoughts , 18 , 19 , &c. vanity what ; and how diversly taken , 20 1 , for unprofitablenesse , 20 , 21 2. for lightnesse , 22 , 23 3. for folly , 23 4. for inconstancy and frailty , 23 , 24 5. for wickednesse and sinfulnesse , ●● thoughts are sins , 25 7. reasons for it . 1. the law judgeth them so , 25 2. they are capable of pardon 25 3. they are to be repented of , 26 4. they defile the man , 26 , 27 5. they are abominable to the lord , 27 6. they hinder all good , 27 , 28 7. they are the first motioners of all evill , 28 , 29 a heart sanctified , will ( out of all objects that are put into the thoughts ) distill holy and usefull medirations , 31 , 32 the vanity and sinfulnesse of the minde appeares in an unwillingnesse to entertaine holy meditations , 37 what a hardnesse there is to holy meditations , 39 , 40 how little while we are intent in them , 41 not stedfast , but like one looking on a star thorow an optique-glasse , held with a palsie hand , 43 we must watch , and that chiefly in prayer , 45 , 46 the vanity of mind in good things , is , to thinke of them unseasonably , 46 , 47 , 48 the difference of christs , and adams , and our thoughts , 49 of the positive vanity of our thoughts , and whereby it discovereth it selfe , 50 , 51 and this is seen in 5. things . 1. it its foolishnesse , 51 2. in its independency , 54 3. in its curiosity , 62 4. in its taking thought to fulfill the lusts of the flesh , 71 5. in its representing and acting over sins in our thoughts , 74 this representation of our sinnes to our thoughts doth 3. things , 1. it maketh the heart of man vaine and empty , 76 2. it maketh our desires impatient , 78 3. it maketh them sinfull and corrupt , 79 the seeming comforts which men have in speculative enjoying of pleasures , appeare in three things , 1. in things present ; 80 2 , in things past , 83 3. in things future , 8● a sure way whereby to know our naturall inclinations , 101 , 102. the vses of the discovery of the vanity of our thoughts , 102 vse . 1. to be humbled for them , 102 , &c. the reasons why wee should be humbled for them , 104 , 105 vse . 2. to make conscience of them , 109 , 110 the reasons why , 111 , 112 , &c. remedies against vaine thoughts , à p. 116 ad finem . the scriptures that are inlightned in this treatise . gen. 6. 5. pag. 10. 40. 14. 10 exod 18. 18. 153 deut. 6. 67. 121 , &c. 1 sam. 9. 5. 10 , 11 2 sam. 15. 4. 96 iob 6. 3. 106 17. 11. 41 20. 2 , 3. 12 21. 1● . 38 psal . 〈◊〉 〈◊〉 124 , 125 50. 18. 96 , 97 62. 9. 22 92. 1 , 2 , 5 , 6. 34 138. 17. 21 139. 17. 126 144. 4. 23 prov. 6. 14. 15 , 119 6. 22. 13 16. 3 136 16. 30. 42 17. 22. 51 , 52 30. 21. 102 , 103 eccles . ● . 1 , 2 , 3 ▪ pag. 20 9. 10. 132 isay 32. 7. 72 , 73 56. 12. 85 66. 18. 9 jer. 31. 19. 103 matth. 13. 35. 118 15. 18. 71 mark. 7. 22. ● , 21 13. 33. 45 luke 10. 40 135 acts 17. 21. 68 rom 3 ▪ 19. 103 13. ult . 71 1 cor. 4. 5. 116 ephes . 4. 26. 5 1 tim. 5. 13. 132 hebr. 12. 13. 53 iam. 4. 13. 85 the vanity of thovghts . jerem. 4. 14. how long shall thy vaine thoughts lodge within thee ? in these words hee compares the heart unto some house of common resort , made as it were with many and large roomes to entertaine and lodge multitudes of guests in ; into which , before conversion , all the vaine , light , wanton , prophane , dissolute thoughts , that poste up and downe the world ( as your thoughts doe ) and runne riot all the day , have free , open accesse , the heart keeps open house to them , gives them willing , cheerfull welcome , and entertainment ; accompanies , them , travels o're all the world for the daintiest pleasures to feed them with ; lodgeth , harbours them , and there they , like unruly gallants , and roysters , lodge , and revell it day and night , and defile those roomes they lodge in , with their loathsome filth and vomits . how long , sayes the lord , shall they lodge therein ? whilst i with my spirit , my sonne , and traine of graces , stand at the doore and knock , rev. 3. 20. and cannot finde admittance ; of all which filthinesse , &c. the heart this house must be washed ; wash thy heart from wickednesse . washt , not swept onely of grosser evills ( as matth. 12. 43. the house , ( the uncleane spirit re-enters into ) is said to bee swept of evills that lay loose and uppermost ) but washt , and clensed of those defilements which sticke more close , and are incorporated , and wrought in , into the spirit . and 2. those vaine and unruly guests must bee turned out of doores , without any warning , they have staid there long enough ; too long ; how long ? and the time past may suffice , as the apostle speaks , they must lodge there no more . the house , the soule is not in conversion to bee puld downe , but onely these guests turned out ; and though kept out they cannot be , they will still enter whilst wee are in these houses of clay , yet lodge they must not : if thoughts of anger and revenge come in , in the morning or day time , they must bee turned out e're night , let not the sunne goe downe upon your wrath , ephes . 4. 26. for so you may come to lodge yet a worser guest in your heart with them : give not place to the devil , ( for it followes ) who will bring seven worse with him . if uncleane thoughts offer to come to bed to thee , when thou liest downe , let them not lodge with thee . to conclude , it is not what thoughts are in your hearts , and passe through them , as what lodging they have , that doth difference your repentance : many good thoughts and motions may passe , as strangers thorow a bad mans heart ; and so likewise multitudes of vaine thoughts may make a thorow-fare of a beleevers heart , and disturbe him in good duties , by knocking 's and interruptions , and breakings in upon the heart of a good man ; but still they lodge not there ; are not fostered , harboured . my scope in our ordinary course is , to discover the wickednesse and vanitie of the heart by nature : in the heart we are yet but in the upper parts of it , the understanding , and the defilements thereof , which are to bee washt out of it , and the next defilement , which in my broken order i meane to handle , is that which is here specified , the vanity of your thoughts : for the discovery sake of which onely , i chose this text , as my ground ; that is it , therefore , which i will chiefly insist upon . a subject which , i confesse , would prove of all else the vastest . to make an exact particular discovery of the vanities in our thoughts , to travell over the whole creation , and to take a survey , and give an account of all that vanity abounds in all the creatures , was ( as you know ) the taske of the wisest of men , solomon ; the flowre of his studies and labours : but the vanitie of our thoughts , are as multiplied much in us ; this little world affoords more varieties of vanities , than the great . our thoughts made the creatures subject to vanitie , rom. 8. 20. therfore themselves are subject to vanity much more . in handling of them i will shew you , 1. what is meant by thoughts . 2. what by vanity . 3. that our thoughts are vaine . 4. wherein that vanity doth consist , both in the generall , and some particulars . first , what is meant by thoughts , especially as they are the intended subject of this discourse , which in so vast an argument i must necessarily set limits unto : 1. by thoughts , the scriptures do comprehend all the internall acts of the minde of man , of what faculty soever , all those reasonings , consultations , purposes , resolutions , intents , ends , desires , and cares of the minde of man , as opposed to our external words and actions , so isay 66. 18. all acts are divided into those two , i know their workes and their thoughts : what is transacted within the minde , is called the thoughts ; what thereof do manifest themselves , and breake out in actions , are called workes . and so genes . 6. 5. every imagination of the thoughts , ( omne figmentum ) all the creatures the minde frames within it selfe , purposes , desires , &c. ( as it is noted in the margin ) are evill ; where by thoughts are understood all that comes within the minde , ( as ezech. 11. 5. the phrase is ) and so indeed we vulgarly use it , and understand it , so to remember a man , is , to thinke of him , gen. 40. 14. to have purposed a thing , we say , i thought to doe it . to take care about a businesse , is to take thought , 1 sam. 9. 5. and the reason , why all may thus bee called the thoughts , is , because indeed all affections , desires , purposes , are stirred up by thoughts , bred , fomented , and nourished by them : no one thought passeth , but it stirreth some affection of feare , joy , care , grief , &c. no , although they are thus largely taken here , yet i intend not to handle the vanity of them in so large a sense at present : i must confine my selfe , as strictly as may be , to the vanity of that , which is more properly called the thinking , meditating , considering power of man , which is in his understanding or spirit , that being the subject i have in hand : thoughts not being in this sense opposed onely to your workes , but unto purposes and intents , so hebr. 4. 12. as the soule and spirit , so thoughts and intents seeme to bee opposed . and iob 20. 2 , 3. thoughts are appropriated to the spirit of understanding . and againe yet more strictly , for in the understanding i meane not to speake of , generally , all thoughts therein , neither , as not of the reasonings or deliberations in our actions : but those musings onely in the speculative part . and so , i can no otherwise expresse them to you , than thus . those same first , more simple conceits , apprehensions that arise ; those fancies , meditations , which the understanding by the helpe of fancy frames within it selfe of things ; those whereon your mindes ponder and pore , and muse upon things , these i meane by thoughts , i meane those talkings of our mindes with the things wee know , as the scripture calls it , prov. 6. 22. those same parleys , enterviews , chattings , the minde hath with the things let into it , with the things wee feare , with the things wee love . for all these things our mindes make their companions , and our thoughts hold them discourse , and have a thousand conceits about them ; this i meane by thoughts . for besides that reasoning power , deliberating power , whereby wee aske our selves continually , what shall wee doe ? and whereby wee reason and discusse things , which is a more inward closet , the cabinet and privie councell of the heart , there is a more outward lodging , that presence chamber , which entertaines all commers , which is the thinking , meditating , musing power in man , which suggesteth matter for deliberations , and consultations , and reasonings , which holds the objects till we view them , which entertaineth all that come to speake with any of our affections . 2. i adde , which the minde frames within it self , so the scripture expresseth their originall to us , and their maner of rising , prov. 6. 14. frowardnesse is in his heart , fabricatur , hee forgeth mischiefe , as a smith doth iron , hammers it out : and the thoughts are the materialls of this frowardnesse in us ; upon all the things which are presented to us , the minde begets some thoughts , imaginations on them ; and as lusts , so thoughts are conceived , iames 1. isay 59. 4. they conceive mischiefe , and bring forth iniquitie , and hatch cochatrice egges , and weave spiders webbes . and verse 7. hee instanceth in thoughts of iniquity , because our thoughts are spunne out of our owne hearts , are egges of our owne laying , though the things presented to us bee from without . and this i adde to sever them from such thoughts as are injected , and cast in , onely from without ▪ which are children of anothers begetting , and often laid out of doores : such as are blasphemous thoughts cast in by satan , wherein if the soule bee meerely passive , ( as the word buffeting implies , 2 cor. 12. 7. ) they are none of your thoughts , but his ; wherein a man is but as one in a roome with another , where he heares another sweare and curse , but cannot get out from him ; such thoughts , if they bee onely from without , defile not a man. for nothing defiles a man , but what comes from within , matth. 15. 18 , 19. or which the heart hath begotten upon it by the devil , as thoughts of uncleannes , &c. wherein though he be the father , yet the heart is the mother and wombe ; and therfore accordingly they affect the heart , as naturall children doe , and by that wee may distinguish them from the other , namely , when we have a soft heart , an inward love unto them , so that our hearts doe kisse the childe , then they are our thoughts , or else when the heart broods upon these egges , then they are our thoughts , though they come from without . though this is to bee added , that even those thoughts , wherein the soule is passive , and which satan casts in , which wee do no wayes owne , wherein hee ravisheth the heart , rather than begets them on us , ( if there bee not any consent to them in us , then it is but a rape , as in law it is not ) i yeeld those thoughts are punishments often of neglect of our thoughts , and of our suffering them to wander ; as dinah , because she went cunningly out , to view the daughters of the land , was taken and ravish't , though against her will : yet it was a punishment of her curiosity : or else they are the punishment of the neglect of good motions of the spirit ; which resisting , we thereby grieve him , and so he deales with us , as wee with our children , suffers us to bee scared with bug-beares , and to bee grieved by satan , that wee may learne what it is to neglect him , and harbour vanity . lastly , i adde , which the minde , in and by it selfe , or by the helpe of fancy , thus begets and entertaines , because there are no thoughts or likenesses of things at any time in our fancies , but at the same time they are in the understanding also reflected unto it : as when two looking-glasses are placed opposite and nigh each to other , looke what species appeares in the one , doe also in the other . secondly , let us see what vanity is , take it in all the acceptations of it ; it is true of our thoughts that they are vaine . 1. it is taken for unprofitableness . so eccles . 1. 2 , 3. all is vanitie , because there is no profit in them under the sunne , such are our thoughts by nature , the wisest of them will not stand us in any stead in time of need , in time of temptation , distresse of conscience , day of death or judgement , 1 corin. 2. 6. all the wisedome of the wise comes to nought , pro. 10. 20. the heart of the wicked is little worth , not a penny for them all , whereas the thoughts of a godly man are his treasure : out of the good treasure of his heart , hee brings them forth . he mints them , and they are laid up as his riches . psal . 138. 17. how pretious are they ? he there speakes of our thoughts of god , as the object of them thy thoughts , that is , ( of thee ) are precious . 2. vanitie is taken for lightnesse . lighter than vanity is a phrase used , psal . 62. 9. and whom is it spoken of ? of men , and if any thing in them be lighter than other , it is their thoughts which swim in the uppermost parts , float at the top , is as the scum of the heart ; when all the best and wisest , and deepest , and solidest thoughts in balthazar a prince , were weighed , they were found too light , dan. 5. 17. 3. vanity is put for folly . so prov. 12. 11. vaine men , is made all one with men void of understanding . such are our thoughts among other evills which are said to come out of the heart , mark. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned as one , foolishnesse , that is , thoughts that are such as mad men have , and fooles , nothing to the purpose , of which there can bee made no use , which a man knowes not whence they should come , nor whither they would , without dependance . 4. it is put for inconstancy , and frailty , therefore vanity and a shadow are made synonomaes , psal . 144. 4. such are our thoughts , flitting and perishing , as bubbles , ps . 146. 4 all their thoughts perish . lastly , they are vaine , that is , indeed , wicked and sinfull ; vanity in the text here , is yoaked with wickedness : and vaine men , and sonnes of belial are all one , 2 chron. 13. 17. and such are our thoughts by nature . prov. 24. 9. the thought of foolishnesse is sinne . and therefore a man is to bee humbled for a proud thought , prov. 30. 32. for so laying hand on the mouth is taken , as iob 39. 37. for being vile in a mans owne eyes . and because this is the sense i chiefly must insist on , in handling the vanity of the thoughts , and also men usually thinke that thoughts are free ; i will therefore prove this to you , which is the onely doctrine raised , that thoughts are sinnes . 1. the law judgeth them , hebr. 4. 12. rebukes a man for them , 1 cor. 14. 25. and therefore they are transgressions of the law : and so also did christ rebuke the pharisees for their ill thoughts , mat. 9. 4. which argues the excellency of the law , that reacheth thoughts . 2. because they are capable of pardon , and must be pardoned , or wee cannot be saved , acts 8. 22. which argues the multitudes of gods compassions , seeing thoughts are so infinite . 3. they are to bee repented of , yea repentance is expressed , as to begin at them . so esay 55. 7. let the unrighteous man for sake his thoughts ; and a man is never truely and throughly wrought on , ( as 2 cor. 10. 4 , 5. ) till every thought be brought into obedience ; which argues that they are naturally rebellious , and contrary to grace . and this also argueth the power of grace , which is able to rule and to subdue so great an army as our thoughts are , and command them all , as one day it will doe , when wee are perfectly holy . 4. they defile the man : which nothing defiles but sinne , matt. 15. 15 , 16 , 17. out of the heart proceed evill thoughts , these defile the man. 5. they are an abomination to the lord , who hates nothing but sinne , and whose pure eyes can endure to behold no iniquity , prov. 15. 16. as good meditations are acceptable , psal . 25. ult . so by the rule of contrary , bad are abominable . 6. they hinder all good wee should doe , and spoile our best performances . vaine thoughts draw the heart away in them , that when a man should draw nigh to god , his heart , by reason of his thoughts , is farre off from him , esay 29. 16. a mans heart goes after his covetousnesse , when hee should heare , as the prophet speakes , because his thoughts thus run . now nothing else but sinne could separate , and what doth estrange us from god , is sinne , and enmity to him . 7. our thoughts are the first motioners of all the evill in us . for they make the motion , and also bring the heart and object together ; are panders to our lusts , hold up the object , till the heart hath plaid the adulterer with it , and committed folly , so in speculative uncleanness , & in other lusts , they hold up the images of those gods they create , which the heart falls downe and worships ; they present credit , riches , beauty , till the heart hath worshipt them , and this when the things themselves are absent . to come now to those particulars wherein this vanity of the thinking , meditating power of the minde consists . first , i will discover it in regard of thinking what is good , how unable and loth , &c. it is to good thoughts ; and secondly , in regard of the readinesse of it to think of evill and vaine things . for the first , first in a want of ability ordinarily , and naturally to raise and extract holy and usefull considerations & thoughts from all ordinary occurrencies , and occasions ; which the minde , so farre as it is sanctified , is apt unto . a heart sanctified , and in whose affections true grace is enkindled , out of all gods dealings with him , out of the things he sees and heares , out of all the objects are put into the thoughts he distilleth holy , and sweet , and usefull meditations : and it naturally doth it , and ordinarily doth it , so farre as it is sanctified . so our saviour christ , all speeches of others which hee heard , all accidents and occurrences did still raise and occasion in him heavenly meditations , as wee may see throughout the whole gospels : when he came by a well , hee speakes of the water of life , iohn 4 , &c. many instances might bee given ; he in his thoughts translated the book of the creatures , into the booke of grace , and so did adams heart in innocency : his philosophy might be truely termed divinity , because hee saw god in all ; all raised up his heart to thankfulness and praise : so now in like manner our mindes , so farre as they are sanctified , will doe . as the philosophers-stone turnes all metals into gold ; as the bee sucks honey out of every flower , and a good stomack sucks out some sweet and wholsome nourishment out of what it takes unto it selfe : so doth a holy heart , so farre as sanctified , convert and digest all into spiritual usefull thoughts ; this you may see , psalme 107. ult . that psalme gives many instances of gods providence , and wonderfull works which hee doth for the sonnes of men ; as deliverances by sea , where men see his wonders : deliverance to captives , &c. and still the foot of the song is , oh that men would therefore praise the lord for the wonderfull workes hee doth for the sonnes of men . now after al these instances , hee concludes , that though others passe over such occurrences with ordinarie slight thoughts , yet sayes hee , the righteous shall see it , and rejoyce : that is , extract comfortable thoughts out of all , which shall be matter of joy , and who so is wise will observe those things , that is , makes holy observations out of all these , and out of a principle of wisedome hee understands gods goodness in all , and so his heart is raised to thoughts of praise , and thankfulnesse , and obedience . now compare with this the 92. psalme made for the sabbath ( when in imitation of god , who that day viewed his works , wee are , on our lords day , still to raise holy praisefull thoughts out of them to his glory , which hee that penned that psalme then did , vers . 1. and 2. and ) ver . 5. how great are thy workes , & c ! a brutish man knowes not , nor will a foole understand this : that is , hee being a beast , and having no sanctified principle of wisedome in him , lookes no further than a beast into all the works of god , and occurrences of things ; lookes on all blessings as things provided for mans delight by god : but hee extracts seldome holy spirituall and usefull thoughts out of all , he wants the art of doing it . if injuries be offered us by others , what doe our thoughts distill out of those wrongs , but thoughts of revenge ? we meditate how to requite it againe . but see how naturally davids mind distills other thoughts of shemeis cursing , 2 sam. 16. 11. god hath bidden him , and it may prove a good signe of gods favor . god may requite good for it . when we see judgements befall others , severe thoughts of censure our mindes are apt to raise against our brother , as iobs friends did . but a godly man whose minde is much sanctified , raiseth other thoughts out of it , prov. 21. 22. wisely considers , &c. so when outward mercies befall us , the next thoughts wee are apt to have , is to project ease by our wealth , thou hast goods for many yeares : and when judgements befall us , wee are apt to be fill'd with thoughts of complaint , and feares , and cares how to winde out againe . but what were the first thoughts iob had , upon the newes of the losse of all ? god hath given , and the lord hath taken , blessed be the lord for all . such thoughts as these ( which all opportunities hint unto ) a good heart is apprehensive of , and doth naturally raise for its owne use . so farre barren as our thoughts are , so farre vaine . secondly , the vanitie , and sinfulnesse of the minde appeares in a loathnesse to entertaine holy thoughts , to begin to set it selfe to thinke of god , and the things belonging unto our peace ; even as loath they are to this as schoole-boyes are to goe to their books , or to busie their mindes about their lessons , their heads being full of play ; so loath are our mindes to enter into serious considerations , into to sad solemne thoughts of god , or death , &c. men are as loath to thinke of death , as theeves of the execution ; or to thinke of god , as they are of their judge . so to goe over their owne actions , in a review of them , and read the blurd writing of their hearts , and to commune with them , at night in the end of the day , ( as david did , psalm . 119. 59. ) men are as loath to doe this , as schoole-boyes are to perse their lessons , and the false latins they have made , iob 21. depart from us ( say they in iob ) unto god , from their thoughts they meant it , for it follows , we desire not the knowledge of thy wayes . they would not thinke of him , or know them by their good wills ; and therefore our mindes , like a bad stomack , are nauseated with the very scent of good things , and soone casts them up againe , rom. 1. 28. they like not to retaine the knowledge of god : let us goe and try to wind up our soules , at any time , to holy meditations , to thinke of what we have heard , or what wee have done , or what is our duty to doe , and wee shall finde our minds , like the peggs of an instrument , slip betweene our fingers , as we are a winding them up , and to fall downe suddenly againe , ere we are aware of it : yea you shall finde , that your mindes will labour to shun what may occasion such thoughts ; even as men goe out of the way , when they see they must meet with one they are loath to speake withall ; yea men dare not be alone , for feare such thoughts should returne upon them . the best shall finde a gladnesse , for an excuse , by other occasions to knocke off their thoughts from what is good : whereas in thinking of vaine earthly things , we thinke the time passeth too fast , clocks strike too soone , houres passe away ere wee are aware of it . thirdly , the vanity and sinfulnesse of the minde appeares in the godly , that though they entertaine good thoughts , yet the minde is not , will not bee long intent on them . some things there are , which wee are , and can be intent upon , and accordingly dwell long upon them , and therefore in iob 17. 11. the thoughts are called the possessions of the heart , ( so 't is in the originall , and noted in the margin ) such thoughts as are pleasing , the heart dwells on them ; yea so intent are wee often , that they hinder our sleepe : as 't is said of wicked men , they cannot sleepe for multitude of thoughts , eccles . 5. 12. so , to devise froward things , solomon sayes , prov. 16. 30. that a man shuts his eyes , that is , is exceeding attentive , poreth upon his plots ; for so a man doth use to do , to shut his eyes when hee would be intent , and therefore it is so expressed . but now let the minde be occupied and busied about good things , and things belonging to our peace , how unsteady is it ? which things should yet draw out the intention of the minde : for the more excellent the object is , the stronger our intention should bee . god is the most glorious object our mindes can fasten on , the most alluring . the thought of whom therefore should swallow up all other , as not worthy to bee seene the same day with him : but i appeale to all your experiences , if your thoughts of him be not most unsteady , and are , ( that i may so compare it ) as when wee looke upon a starre thorow an optique glasse , held with a palsie shaking hand : it is long ere wee can bring our mindes to have ken of him , to place our eyes upon him , and when wee have , how doe our hands shake , and so loose sight ever and anon ? so whilst wee are in never so serious talke with him , when all things else should stand without , and not dare to offer entrance , till wee have done with him , yet how many chinkes are there in the heart , at which other thoughts come in ? and our minds leave god , and follow them , and goe after our covetousnesse , our credit , &c. as the prophets phrase is , ezech. 33. so when wee are hearing the word , how do our minds ever and anon runne out of the church , and come 〈◊〉 againe , and so doe not heare halfe that is said ? so when wee are at our callings , which god bids us to bee conversant about with all our might , eccles . 9. 10. yet our minds like idle truants , or negligent servants , though sent about never so serious a businesse , yet goe out of the way to see any sport , runne after the hares that crosse the way , follow after butter-flies that buzze about us . and so when wee come to pray , christ bids watch to prayer , mark. 13. 33. that is , as if wee were at every dore to place a guard that none come in and disturbe 〈◊〉 knock us off . but how oft doth the heart nod , and fall asleepe , and runne into another world , as men in dreames doe ? yea so naturall are distractions to us , when wee are busied about holy duties , that as excrements come from men , when very weak and sicke , ere they are aware of it ; so doe worldly thoughts from us , and we are carried out of that streame of good our mind was running in , into some by creek ere we are aware of it . fourthly , the vanity of the minde appeares , in regard of good things , that if it doth thinke of them , yet it doth it unseasonably . it is with your thoughts as with your speeches , their goodness lies in their placing and order , prov. 25. 11. if fitly spoken , they are as apples of gold in pictures of silver . and as a man is to bring forth actions , so thoughts in due season ; as those fruits , so these buds should come out in season , psalm . 1. now the vanity of the minde appears in thinking of some good things , sometimes unseasonably ; when you are praying , you should not onely have no worldly thoughts come in , but no other than praying thoughts . but then haply some notions of , or for a sermon will come readily in : so in hearing , a man shall often have good thoughts that are heterogeneall to the thing in hand ; so when a man is falling downe to prayer , looke what thing a man had forgotten , when it should have beene thought of , will then come in , or what will affect a man much comes in to divert him . this misplacing of thoughts ( suppose they bee good ) is yet from a vanity of the minde ; did those thoughts come at another time , they should be welcome : we finde our minds ready to spend thoughts about any thing , rather than what god at present calls unto . when we goe to a sermon , we finde we could then spend our thoughts more willingly about reading ; or happily searching our hearts ; unto which at another time , when called to it , wee should be most unwilling to . we could bee content to run wild over the fields of meditations and miscellanious thoughts , though about good , rather than to bee tied to that taske , and kept in one set path . in adam and christ no thought was misplaced , but though they were as many as the starres , yet they marched in their courses , and kept their ranks . but ours as meteors , dance up and dowve in us . and this disorder is a vanity and sinne , bee the thought materially never so good . not every one that hath the best part must therefore first step up the stage to act , but take his right cue . in printing , let the letters bee never so faire , yet if not placed in their order , and rightly comp●sed , they marre the sense . souldiers upon no termes should breake their ranks : so nor should our thoughts , prov. 16. 3. there is a promise to a righteous man , that ( as some reade it ) his thoughts shall be ordered . and so much for the first part , the privative sinfulnesse in our thoughts , in respect of what is good . now secondly , i proceed to discover that positive vanity , which appeareth in our thoughts ; in regard of what is evill . and here it is not to bee expected , nor indeed can it bee performed by any man , to reckon up the severall particularities of all those vaine thoughts which run through mans heart ; i will insist onely on some more generall discoveries , to which particulars may be reduced , for a taste of the rest . first , the vanitie of them discovers it selfe , in that which christ calls , mark. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness : that is , such thoughts as mad men have , and fooles ; which foolishnesse is seene , both in that unsetled wantonnesse and unstayednesse of the minde in thinking , that like quick-silver it cannot fixe , but as solomon sayes , prov. 17. 24. a fooles eyes are in the ends of the earth , are garish , and runne up and downe from one end of the earth to the other , shooting and streaming , as those meteors you see sometimes in the ayre . and though indeed the minde of man is nimble and able thus to run from one end of the earth to another , ( which is its strength and excellency ) yet god would not have this strength and nimblenesse , and metall-spirit in curvetting and tumbling , ( as i may call it ) but in steady directing all our thoughts straight on to his glory , our owne salvation , and the good of others ; he gave it this nimblenesse to turne away from evill , and the first appearance of it . as we are to walke in gods wayes hee calls us to , so every thought , as well as every action is a step : and therefore ought to bee steady , make straight steps to your feete , sayes the apostle , hebrews 12. 13. turning not to the right hand , nor to the left , untill we come to the journeys end of that businesse wee are to think of . but our thoughts , at best , are as wanton spaniels , who though indeed they goe with , and accompany their master , and come to their journeys end with him in the end , yet doe runne after every bird , and wildly pursue every slock of sheepe they see . this unsteadinesse , it ariseth from the like curse on the minde of man , as was on caine , that it being driven from the presence of the lord , it proves a vagabond , and so mens eyes are in the ends of the earth . this foolishnesse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also seene in that independence in our thoughts ; they hanging oft together as ropes of sand ; this wee see more evidently in dreames : and not onely then , but when awake also , and that , when we would set our selves to be most serious , how doe our thoughts jangle and ring back-ward ? and as wanton boyes , when they take pens in their hands , scribble broken words that have no dependence . thus doe our thoughts : and if you would but looke over the copies thereof , which you write continually , you would finde as much non-sense in your thoughts , as you find in mad mens speeches . this madnesse and distemper is in the minde since the fall ( though it appeares not in our words , because wee are wiser ) that if notes were taken of our thoughts , we should finde thoughts so vagrant , that wee know not how they come in , nor whence they came , nor whither they would . but as god doth all things in weight , number , and measure , so doth his image in us , so farre as it is renewed . and , by reason of these two , the folly , unsetlednesse , and independence of our thoughts , wee bring our thoughts often to no issue , to no perfection , but wilder away our time in thinking ( as you use to say ) of nothing , and as seneca sayes of mens lives , as of ships that are tost up and downe at sea , it may bee said they have beene tossed much , but sayled nothing ; the like in this respect may bee said of the thoughts : or as when men make imperfect dashes , and write non-sense , they are said to scribble , they doe not write : so , in these follies and independencies , wee wilder and lose our selves , wee doe not thinke . but 2. on the contrary if any strong lust , or violent passion be up , then our thoughts are too fixed and intent , and run in so farre into such sinfull objects , that they cannot bee puld out againe , or any way diverted or taken off : which is another vanity . for our thoughts and our understanding part was ordained to moderate , allay , and coole , and take off our passions , when they are a playing over , to rule and governe them . but now our thoughts are themselves subjected to our affections , and like fuell put under them , doe but make them boile the more . and although our thoughts do first stirre up our feares , joyes , desires , &c. yet these being stirred up once , chaine , and fixe , and hold our thoughts to those objects , so as wee cannot loosen them again . therefore sayes christ to his disciples , why are you troubled , and why doe thoughts arise in your hearts : for perturbations in the affections cause thoughts like fumes and vapours to ascend . thus if a passion of feare bee up , how doth it conjure up multitudes of ghostly thoughts which wee cannot conjure downe againe , nor hide our eyes from ? but which haunt us , and follow us up and downe , where ever wee goe , so as a man runnes away pursued by his owne thoughts , the heart then meditates on terrour : as isay 33. 18. so when sorrow is up , how doth it make us study the crosse that lights upon us ? which to forget , would be an ease unto the minde . but a mans passions makes his thoughts to con it , and to say it by heart , over and over againe , as if it would not have us forget it . so when love and desire is up , bee the thing what it will , wee are taken with , as preferment , credit , beauty , riches , it sets our thoughts aworke to view the thing all over , from top to toe ( as wee say ) to observe every part and circumstance , that doth make it amiable unto us : as if a picture were to bee drawn of it . so when joy is up , wee view the thing we rejoice in , and reade it over and over , as wee doe a booke wee like , and wee marke every tittle , wee are punctuall in it ; yea so inordinate are wee herein , as often we cannot sleepe for thinking on them . eccles . 5. 12. abundance of riches will not suffer him to sleepe , for the multitude of thoughts in his head , speaking of a man who is covetous : how doe thoughts trouble the belshazzers and nebuchadonezers of the world ? dan. 4. 19. so proverbs 4. 16. they sleepe not unlesse they have done mischiefe ; if their desires remaine unsatisfied , they doe disturbe their thoughts , like froward children by their crying : so as , often , these which men count free ( as the most doe thoughts ) doe prove the greatest bondage and torment in the earth unto them , and doe hinder sleepe , the nurse of nature , eate out , and live upon the heart that bred them , weary the spirits , that when a man shall say ( as iob 7. 13. ) my bed shall comfort mee , by putting a parenthesis to his thoughts , and sad discourses , which hee hath when awake , yet then they haunt a man ; and as vers . 14. terrifie him . a man cannot lay them aside as he doth his cloake : and when men die they will follow them to hell , and torment them worse there ; your thoughts are one of the greatest executioners there , even the worme that dies not . thirdly , the vanity of the minde appeares in curiosity , a longing and itching to bee fed with , and to know ( and then delighting to thinke of ) things that do not at all concerne us . take an experiment of this in schollers ( whose chiefe worke lies in this shop ) how many precious thoughts are spent this way ? as in curiosity of knowledge , as appeares by those the apostle often rebukes , that affect , as 1 tim. 6. 4 , 20. oppositions of science falsely so called curiosities of knowledge of things they have not seene . so coloss . 2. and 1 tim. 4. 7. hee calls such issues of mens braines , they dote on , old wives fables : because as fables please old wives , so doe these their mindes , and of that itch they have in them , even as women with child , in their longings , content not themselves with what the place affords , or the season , with what may he had ; but often long after some unheard of rarity , far fetcht , or , it may bee , not at all to bee had : thus men not contenting themselves with the wonders of god discovered in the depth of his word and workes , they will launch into another sea , and world of their owne making , and there they saile with pleasure , as many of the schoole-men did in some of their speculations , spending their pretious wits in framing curious webs out of their owne bowels . take another instance also in others , who have leisure and parts to reade much , they should ballast their hearts with the word , and take in those more pretious words of wisdome and sound knowledge to profit themselves and others , and to build up their owne soules , and whereby they may bee enabled to serve their countrey : but now what doe their curious fancies carry them unto , to bee versed in , but play-books , jearing pasquils , romanses , fained stayes , which are the curious needle-worke of idle braines , so as they load their heads with apes and peacocks feathers , in stead of pearles and pretious stones ; so as a man may say as solomon prov. 15. 14. the heart of him that hath understanding seeketh knowledge , but the mouth of fooles feeds on foolishnesse . foolish discourses please their eares and eyes to reade : all these being but purveiors ( as it were ) for food , for the thoughts , like camelions men live on ayre and winde . to leave them , how doe others out of meere curiosity to know and please their thoughts , listen after all the news that flies up and downe the world , scum all the froth that floats in foolish mens mouths , and please themselves onely with talking , thinking , and hearing of it . i doe not condemne all herein : some their ends are good , and they can make use of it , and doe as nehemiah did , who inquired how things went at ierusalem , to rejoyce with gods people , and mourne with them , and pray for them , and to know how to fashion their prayers accordingly . but i condemne that curious itch that is in men , when it is done , but meerly to please their fancies , which is much delighted with new things , though they concerne us not ; such the athenians were , acts 17. 21. how doe some men long all the weeke , till they heare events and issues , and make it a great part of the happinesse of their lives , to study the state more than their own hearts , and affaires of their callings : who take actions of state as their text to study the meaning of , and to preach on where-ever they come . i speake of those that yet lay not to heart ▪ the miseries of the church of christ , nor helpe them with their prayers , if at any time they happen . the like curiosity is seene in many , in desiring to know the secrets of other men , which yet would doe them no good to know , and who doe study mens actions and ends , not to reforme , or doe good to them , but to know them , and think and muse thereof , when alone , with pleasure ; this is curiosity , and properly a vanity of the thinking power , which it mainely pleaseth ; and is indeed a great sin , when much of mens most pleasing thoughts are spent on things concerne them not . for the things we ought to know , and which doe concerne us , are enough to take up all our thoughts alone , neither shall wee have any to spare : and thoughts are pretious things , the immediate fruits and buds of an immortall nature ; and god hath given us power to coyne them , to lay them out in things concerne our owne good , and of our neighbours , and his owne glory ; and thus not to spend them is the greatest waste in the world ; examine what corne you put in to grind , for god ought to have toll of all . prover . 24. 8. hee that deviseth evill shall be called a mischievous person , not alwayes hee that doth a mischievous action , but that deviseth it : and verse 9. he aggravates it , à minori , for every thought is sinne , then a combination and conspiracy of wicked thoughts is much more . but 4. there is a worse vanity than this , and that is that intimated rom. 13. ult . taking thought to fulfill the lusts of the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ to make projects for it . ] for thoughts are the caterers for our lusts , and lay in all their provision , they are they that looke out where the best markets are , the best opportunities for sinning in any kind , the best bargaines for credit , for preferment ; for riches , &c. for example , would a man rise ? his thoughts study the art of it , men frame their owne ladder to climbe withall , invent wayes how to doe it , though often it proves as to haman their owne gallows . would they bee rich ? what doe they study ? even all cheats and tricks on the cards , ( as i may so speake ) that is , all the cunning tricks of the world , all the wayes of oppressing , defrauding , and going beyond their brethren , so to pack things in all their dealings , that they themselves shall bee the winners , and those that deale with them , the losers , isay 32. 7. it is said , that the instruments of the churlish are evill , and hee deviseth wicked devices to destroy the poore : would a man undermine his opposite , as one that stands in his light , and who hinder his credit ? he 'll digge and fall a pioning , with his thoughts , his engins , in the night , digge a pit , as the scripture phrase is , and dig deepe to hide his counsell , to blow him up in the end , and so as hee shall not know who hurt him ; and this is worse than all the former , this studied artificiall villanie . the more devising there is in sinne , the worse : therefore the fact about vriah , not so much that of bathsheba , is objected against david , because hee used art in it ; hee tooke thought for it , but in the matter of bathsheba , thoughts tooke him . fiftly , the fifth is the representing or acting over sinnes , in our thoughts and imaginations , personating those pleasures by imagination , which at present wee enjoy not really , faining and imagining our selves to act those sinfull practises wee have not opportunity outwardly to performe : speculative wickednesse divines doe call it , which to be in the power of imagination to doe ; is evident to you by your dreames ; when fancy playes its part most , and to allude to what the prophet sayes , makes us beleeve wee eate when wee are an hungry , to drinke when our soules are thirsty . isay 29. 8. but i meane not to speake of the power and corruption of it ; as in our dreames : it were well if , as the apostle speakes of drunkennesse , that this speculative wickednesse were onely in the night . but corrupt and distempered affections doe cast men into such dreames in the day , and when they are awake , there are then ( to borrow the apostles expression ) filthy dreames , jude 8. that defile the flesh , even when awake : when , their lusts wanting worke , their fancie erects to them a stage , and they set their imaginations and thoughts a worke to entertaine their filthy and impure desires , with shewes and playes of their owne making , and so reason and the intention of their mindes , sit as spectatours all the while to view with pleasure , till their thoughts inwardly act over their owne uncleane desires , ambitious projects , or what ever else they have a minde unto . so vaine and empty is the heart of man become , so impatient are our desires and lusts of interruption in their pleasures , so sinfull and corrupt . first , vaine and empty it appeares to bee in this ; for take all the pleasures of sinne , when they are never so fully , solidly , really , and substantially enjoyed , they are but shadows , a meere outside and figure , as the apostle cals the world . it is opinion of imagination that casts that varnish of goodnesse on them , which is not truly in them . so felix and bernices pompe is te●●…ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but now this speculative enjoying of them onely in imagination , ( which many mens hearts take so much pleasure in , ) the pleasing our selves in the bare thoughts and imaginations of them , this is but a shadow of these shadows , that the soul should ixion-like embrace and commit adultery with clouds onely ; this is a vanitie beyond all other vanities , that maketh us vainer than other creatures , who , though subject to vanity , yet not to such as this . secondly , it argues our desires to be impatient , to bee detained from , or interrupted of their pleasures . when the soule shall bee found so greedy , that when the heart is debarred or sequestred from those things it desires , and wants meanes or opportunities to act its lusts , as not being to stay , it will at least enjoy them in imagination , and in the interim , set fancie to entertaine the minde with empty pictures of them drawne in its owne thoughts . 3. thus they appear also to bee exceeding sinfull and corrupt ; an outward act of sinne , it is but as an act of whoredome with the creature , when really enjoyed : but this is incest , when we defile our soules and spirits with these imaginations and likenesses which are begotten in our own fancies , being the children of our owne hearts . and yet ( my brethren ) such speculative enjoying of pleasures , and acting over of sinnes the minde of man is full of , as will appeare in many particulars . first , looke what comforts men have at present in their possession , and at command , what excellencies or endowments , men love to be alone to study , and thinke of them , and when they are sequestred from the present use of them , yet they will then bee againe and againe recounting and casting of them up , taking a survey of their happiness in them , applauding their owne hearts in their conditions . and as rich men , that love money , love to be looking on it , and telling it over ; so do men to be summing up their comforts and priviledges they enjoy , which others want ; as , how rich they are , how great , how they excell others in parts and gifts , &c. oh how much of that precious sand of our thoughts runne out this way ! thus he in the gospell , hee keepes an audit in his heart ; soule ( saith he ) thou hast goods laid up for many yeares . so haman , ester . 5. 11. takes an inventory of his honours and goods , he talkes of all the glory of his riches , and all the things wherein the king had promoted him . so nebuchadnezzar , dan. 4. 30. as it may seeme , hee was alone walking and talking to himselfe , like a foole , saying to himselfe ; is not this the great babell which i have built by the might of my power , for the glory of my majesty . and as thus upon their comforts , so also upon their excellencies , as their learning , wisdome , parts , &c. men love to stand looking upon these in the glasse of their owne speculation , as faire faces love to looke often and long in looking-glasses : which , as it ariseth from that selfe-flattery is in men ; so also that they might keepe their happinesse still fresh and continued in their eye ; which thoughts , when they raise not up the heart to thankefulnesse to god , and are not used to that end , but are bellows of pride ; they are vaine and abominable in the eyes of god , as appeares by gods dealing with those fore-mentioned ; for to the one hee sayes , thou foole , this night ; the other , whilst the word was in his mouth , ( giving him no longer warning ) hee strikes with madnesse and brutishnesse : and haman , you know , was like a wall that doth swell before it breakes , and falls to ruine and decay . secondly , this speculative enjoying of pleasures , and acting over sinnes thus in fancy , doth appeare in regard of things to come ; which when wee have in view , or any hopes of mens thoughts goe forth afore to meet them , with how much contentment doe mens thoughts entertaine their desires , with vaine promisings and expectations afore-hand of their pleasures , that are in view and in possibility to bee enjoyed . so they in esay wind up their hearts to a higher pin of jollity in the midst of their cups , in that their hearts thought and promised them , to morrow shall bee as to day , and much more abundant , isay 56. 12. so they , iames 4. 13. they say with themselves , wee will goe to such a city , and continue there a yeare , and get gaine . and the promise of this , and the thoughts of it afore-hand feeds them , and keepes up their hearts in comfort . when men rise in a morning , they begin to forethinke with much pleasure , what carnall pleasures they have the advousion and promise of that day or weeke , as to goe to such company , and there bee merry ; to goe such a pleasant journey , enjoy satisfaction in such a lust , heare such newes , &c. and thus as godly men live by faith in gods promises , hab. 2. 4. isay 38. 16. by these men live , and this is the spirit of my life , saith hezechiah , even what god hath spoken , vers . 15. so doe carnall men live much upon the promises of their owne hearts and thoughts afore-hand , ( for to this head of vaine thoughts , these vaine promisings are to be reduced , psalm . 49. 11. their inward thought is , their houses shall continue for ever , and this thought pleaseth them : ) what pleasure almost is there , which a man makes much account of , but hee acts it first over in private in his owne thoughts ? and thus doe men foolishly take their owne words and promises , and so befoole themselves in the end , as ieremy speakes , ierem. 17. they take up before-hand in their thoughts upon trust , the pleasures they are to enjoy , even as spend-thrifts doe their rents , or heires their revenews before they come of age to enjoy their lands , that when they come indeed to enjoy the pleasures they expected , either they prove but dreames , as isay 29. 6. they finde their soules empty ; or so much under their expectation , and so stale , as they have little in them , that there still proves more in the imagination than in the thing , which ariseth from the vastnesse and greediness of mens desires , as the cause hereof ; for that makes them swallow up all at once . so hab. 2. enlarging his desires as hell , hee heapes up all nations , swallowes them up in his thoughts . so an ambitious scholler doth all preferments that are in his view . thirdly , this speculative wickednesse is exercised in like maner towards things past , in recalling namely , and reviving in our thoughts the pleasure of sinfull actions passed ; when the minde runnes over the passages and circumstances of the same sins long since committed , with a new and fresh delight ; when men raise up their dead actions long since buried , in the same likenesse they were transacted in , and parley with them , as the witch & saul did with satan in samuels likenesse . and whereas they should draw crosse lines over them , and blot them out through faith in christs blood , they rather copy and write them over againe in their thoughts , with the same contentment . so an uncleane person can study and view over every circumstance passed in such an act , with such a person committed ; so a vaine-glorious scholler doth repeate in his thoughts an eminent performance of his , and all such passages therein as were most elegant . and thus men chew the cudd upon any speech of commendation uttered by others of them . and all this even as a good heart doth repeate good things heard or read , with the remembrance also of what quicknesse they had in such and such passages , and with what affections they were warmed , when they heard them ; or as a godly man recalls with comfort the actions of a well-past life , as hezechiah did , lord i have walked before thee with a perfect heart ; and thereby doe also stirre and provoke their hearts to the like temper againe : so on the contrary , doe wicked men use to recall , and revive the pleasingest sinfull passages in their lives , to suck a new sweetnesse out of them : then which nothing argues more hardnesse and wickednesse of heart , or provokes god more . for , first , it argues much wickednesse of heart , and such as when it is ordinary with the heart to doe thus , is not compatible with grace : for in the 6. of the romans , ver . 12. the apostle shewes that a good heart useth to reape no such fruit of sinfull actions past , but what fruit had you of those things whereof yee are now ashamed ? the saints reap and distill nothing out of all those flowers , but shame and sorrow , and sad sighs : when ephraim remembred his sinne , he was ashamed , & repented ; and canst thou in thy thoughts , reap a new harvest and crop of pleasure out of them , again and againe ? secondly , it argues much hardnesse of heart ; nothing being more opposite to the truth and practice of repentance , the foundation of which is to call to mind the sinne with shame and sorrow , and to recall it with much more griefe , than ever there was pleasure in the committing of it : and whose property is to hate the appearance of it , and to enflame the heart with zeale and revenge against it . and thereby it provoketh god exceedingly , our hearts are thereby embrued in a new guilt , wee thereby stand to , and make good our former act : even so , by remembring it with pleasure , wee provoke god to remember it with a new detestation of it , and so to send downe new plagues ; who , if wee recall it with griefe , would remember it no more : wee shew wee take delight to rake in those wounds wee have given christ already ; to view the sinnes of others with pleasure , rom. 1. ult . is made more than to commit them : but much more to view and revive our owne with a fresh delight : and therefore know that how-ever you may take delight here to repeat to your selves your old sins , yet that in hell nothing will gall you more , than the remembrance of them ; every circumstance in every sin will then be as a dagger at thy heart . this was the rich mans taske and study in hell , to remember the good things hee had received , and his sins committed in the abuse of them . and if godly men here be made to possesse the sinnes of their youth with horrour , as iob , and to have them ever afore them , as david , how will wicked men bee continually affrighted with them in hell ? whose punishment is in a great part set forth to us , by this psalme 50. 20. i will set them in order before thee . fourthly , the fourth thing wherein this speculative vanity appeares , is in acting sinnes upon meere imaginary suppositions men faigne , and contrive to themselves , and make a supposition to themselves in their own thoughts , first of what they would bee , and then what they would doe . men create fooles paradises to themselves , and then walke up and downe in them ; as , if they had money enough , what pleasures they would have ; if they were in such places of preferment , how they would carry themselves . to allude to that absolom said , 2 sam. 15. 4. oh if i were a iudge in the land , i would doe this or that , &c. doing this with a great deale of pleasure , almost as much as those that really enjoy them . this may well bee the meaning of that psalme 50. 18. where of the hypocrite ( who outwardly abstaines from grosse sins ) 't is said , that hee consenteth with the thiefe , and partaketh with the adulterer , namely , in his heart and fancie , supposing himself with them , and so desires to bee doing what they doe . thus take one who is naturally ambitious ( whom both nature , parts and education have all made , but a bramble never to rule over the trees , and hath fixt in a lower sphere , as uncapable of rising higher or being greater , as the earth is of becomming a starre in heaven , yet ) hee will take upon him in his owne heart , faining and supposing himselfe to bee , and then act the part of a great man there , erect a throne , and sit downe in it ; and thinkes with himselfe what hee would doe , if a king or a great man , &c. so take a man that is uncleane , but now growne old , and a dry tree , and so cannot act his lust as formerly , yet his thoughts shall supply what is wanting in his strength or opportunity . and he makes his owne heart both bawd , brothel house , whore , whoremonger , and all : so a man that is naturally voluptuous , loves pleasures , but wants meanes to purchase them , yet his inclinations will please themselves with the thoughts of what mixture and composition of delights hee would have ; hee will set downe with himselfe his bill of fare , how hee would have , if he might wish , his cup of pleasure mingled , what ingredients put into it . so a man that is revengefull , and yet wants a sting , yet he pleaseth himselfe with revengefull thoughts and wishes , and will be making invectives and railing dialogues against him , hee hates , when hee is not by . a man in love , in his fancy hee will court his paramour though absent , he will by his imagination make her present , and so frame solemn set speeches to her . in a word , let mens inclinations and dispositions bee of what kinde so ever , and let the impossibilities and improbabilities be never so great of being what they desire ; yet in their fancies and thoughts they will discover themselves what they would be . totumque quod esse desiderant sibi apud semetipsos cogitationibus depingunt , men will bee drawing maps of their desires , calculate their owne inclinations , cut out a condition of life which fills their hearts , and they please themselves withall : and there is no surer way to know a mans naturall inclination , than by this . first , which yet first is as great a folly as any other , imitating children herein ; for is it not childish to make clay pies , and puppets ? what else are such fancies as these ? and to bee as children acting the parts of ladies and mistresses , and yet such childishnesse is in mens hearts . 2. and secondly , a vanitie also , because a man sets his heart on what is not : the things themselves are not , if a man had them , prov. 23. 5. but to please themselves with suppositions is much worse . thirdly , this argues the greatest incontentation of minde that may bee , when men will in their owne thoughts put themselves into another condition than god ever ordained for them . vse . 1. having discovered the vanity of your thoughts and your estates thereby , bee humbled for them ; this i ground upon , proverbs 30. 21. where agur teacheth us to humble our selves as well for thoughts as actions . if thou hast done foolishly in lifting up thy selfe , or if thou hast thought evill , lay thine hand upon thy mouth . now as smiting upon the thigh is put for repentance and shame and sorrow in ephraim , ierem. 31. 19. so is laying the hand upon the mouth put for greater and deeper humiliation , as arguing full conviction of ones guilt , rom. 3. 19. every mouth must be stopped . having nothing to say , not to plead and excuse , that thoughts are free , and it is impossible to bee rid of them , &c , but as ezechiel , 16. 65. to remember and to bee confounded , and never to open thy mouth more ! to bee vile , and not to answer againe , as iob 39. 27 , 28. this is to lay thy hand on thy mouth , that is , to humble thy selfe . and indeed there is much cause , for your thoughts they are the first begotten , and eldest sons of originall sin , and therefore the strength of it , as iacob called reuben the first-borne ; yea also , and the parents and begetters of all other sinnes , their brethren ; the first plotters and contrivers , and achitophels , in all the treasons and rebellions of our hearts and lives ; the bellows and incendiaries of all inordinate affections ; the panders to all our lusts , that take thought to provide for the satisfying of them ; the disturbers in all good duties , that interrupt and spoile and fly-blow all our prayers , that they stinke in the nostrills of god. and if their hainousnesse will nothing move you , consider their number , for they are continually thus : which makes our sinnes to be in number more than the sands : the thoughts of solomons heart were as the sand , and so ours ; not a minute , but as many thoughts passe from us , as in a minute sands doe in an houre-glasse . so that suppose , that taken severally , they be the smallest and least of your sinnes , yet their multitude makes them more and heavier than all your other . nothing smaller than a graine of sand , but if there bee a heape of them , there is nothing heavier , iob 6. 3. my griefe is heavier than the sand. suppose they be in themselves , but as farthing-tokens , in comparison of grosse defilements : yet because the mint never lies still , sleeping nor waking , therefore they make up the greatest part of that treasure of wrath which wee are a laying up : and know that god will reckon every farthing , and in thy punishment bate thee not one vaine thought . and that god lookes upon our thoughts thus , see but the inditement he brings in against the old world ; which stands still upon record , gen. 6. when he pronounced that heavy judgement of destroying the old world , doth he alledge their murthers , adulteries , and grosse defilements chiefly as the cause ? their thoughts rather ; which because so many , and so continually evill , provoked him more than all their other sinnes . goe downe therefore into thy heart , and consider them well , to humble thee , to make thee vile , and if in one roome such a treasure of wickednesse bee found laid up , what in all those other chambers of the belly , as solomon calls them ? consider them to humble thee , but not for all this their multitude to discourage thee . for god hath more thoughts of mercy in him , than thou hast had of rebellion , psal . 40. 5. thy thoughts to us-ward , ( speaking of thoughts of mercy ) are more than can bee numbred . thou begannest but as yesterday to thinke thoughts of rebellion against him , but his thoughts of mercy have beene from everlasting , and reach to everlasting : and therefore in esay 55. vers . 7. having made mention of our thoughts , let the unrighteous man forsake his thoughts , and hee will have mercy on him ; because this objection of the multitude might come in to discourage men from hopes of mercy , therefore purposely hee addes , hee will multiply to pardon ; and to assure us that hee hath thoughts of mercy to out-vie ours of sinne , hee addes , for my thoughts exceed yours , as heaven doth the earth . vse 2. let us make for ever conscience of them , so iob did , iob 31. 1. i made a convenant with mine eyes , why should i thinke upon a maide ? solomon gives in especiall charge , above all keeping , keepe thy heart , prov. 4. 23. first , thou art to keepe the lords day holy , thy selfe unspotted of the world. to keepe thy brother , to keepe all the commandements , but above all to keepe thy heart , and in it , thy thoughts ; for this is the great commandement , because it extends it selfe ( as the foundation ) unto them all : for as in the same commandement where murther is forbidden , a malicious thought is also , and so of the rest ; so in keeping the thoghts , thou virtually keepest all the commandements : as originall sinne is said to bee forbidden in all the commandements , so are thy thoughts taken order for in all . secondly , out of it are issues of life ; thoughts and affections are the spring , speeches and actions the streame : as are our thoughts , so are our affections ; for these are the bellows : so also our prayers , so all , for they are in the soule as the spirits in the body , they run through all , move all , act all . thirdly , if you looke to god , our thoughts are that spot of ground , which he proclaimes himselfe sole lord of , and makes it one of his greatest titles , that hee knows them , and judgeth them . kings attempt to rule your tongues , to binde your hands , and rule your actions ; but god onely your thoughts . by them wee chiefly sanctifie him in our hearts , by them wee walke with god , and shall we not make conscience of them ? fourthly , if you looke to the worke and power of grace , wherein lies it , but in bringing every thought into obedience ? 2 cor. 11. 4. this is the glory of our religion above all other in the world : wherein lies the difficulty of it , the strictness of it , what makes it so hard a taske ? but the observing and keeping the thoughts in boūds : wherin lies the difference between sincere hearted christians and others ? but the keeping of our thoughts , without which all religion is but bodily exercise . papists may mumble over their prayers , hypocrits talke , but this is godlinesse . fiftly , if wee looke to things wee have a care of ; if wee have a care of speeches , because christ hath said , wee shall answere for every idle word ; why not also for the same reason , should wee have a care of thoughts ? which are the words of the minde , onely they want a shape , to bee audible to others , which the tongue gives them , for which you must answer as well as for words , heb. 4. 12. 1 cor. 4. 5. if you be carefull what companions you have , and whom you lodge in your houses , and who lie in your bosomes , then much more of your thoughts , which lodge in your hearts , which are not yours , but gods houses ; built for himselfe , and for christ and his word to dwel in : seeing also the things you think of have the most neare intimate fellowship and converse with you . and therefore when you thinke of the word , it is said to talk with you , pro. 6. if you be carefull of what you eate , because such blood you have , &c. then be careful what you think , thoughts being pabulum animae , as tully calls them . thy words did [ i eate ] saies ieremiah , speaking of meditating on it . sixthly , if you looke to the issue of things : what shall be the subject of that great inquest at the day of judgement ? the thoughts and councels , 1 corin. 4. 5. and after the day of judgement , mens thoughts shall prove their greatest executioners : what are the cords god lashes you with to all eternity ? your owne thoughts ; thoughts accusing , whereby you study over every sinne ; and every one will be as a dagger , isay 33. 18. the hypocrites torment , is to meditate terrours , to study gods wrath , and the saints blessednesse , and their owne sinnes and misery . remedies against vaine thoughts . the first is to get the heart furnished and enriched with a good stocke of sanctified and heavenly knowledge in spirituall and heavenly truths : for a good man ( saith christ ) hath a good treasure in his heart , matt. 13. 35. that is , hee hath all graces , so many precious truths which are as gold in the ore , which his thoughts , as the mint , doth coine and beat out , and which words bring forth . a good man , out of the good treasure of his heart , brings forth good things . if therefore there bee not mines of precious truths hid in the heart , no wonder if our thoughts coyne nothing but drosse , frothy vaine thoughts , for want of better materialls which should feed the mint , are wanting . therefore solomon saith , wicked men forge , mint , or hammer wickednesse , pro. 6. 14. so iunius reads it : or if men have store of naturall knowledge , and want spirituall usefull knowledge , to themselves ; although in company with others , they may bring forth good things in speeches , yet when alone , their thoughts runne not on them . for this , take a place of scripture , deut. 6. 6 , 7. which shewes , that laying up the word in the heart , and being much conversant in it , and getting knowledge out of it , is an effectuall meanes to keepe our thoughts well exercised when wee are alone : for the end why these words are commanded to bee laid up in the heart , ver . 5 , 6. is , as to teach them to others , so , to take up our thoughts when we are most retired , and alone , and when a man can doe nothing , but barely exercise his minde , in thinking ; for when a man is a riding , or walking , or lying downe , and rising up , ( which are often and usually our most retired times for thoughts , & are wholly spent in them , for many ride alone , and lie alone , &c. ) yet then , saith hee , thou shalt talk of the word : which command he that is alone cannot do , therefore the talking there meant is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , outward conference with others ( though intended ) as to talke to thy bed-fellow of it , and to thy companion : but suppose thou hast none , then to talke of it to thy selfe , for thoughts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , talking of the minde ; and so comparing prov. 6. 22. with this place ( which will fitly interpret it ) it appeares ; for solomon exhorting to the same duty of binding the word to the heart , useth this motive , which is the fruit thereof , that when thou awakest , it shall talke with thee , that is , by thy thinking of it , it will talke with thee when thou and it art alone : so as thou shalt not need a better companion , it will bee putting in and suggesting some thing . secondly , endeavour to preserve and keep up lively , holy , and spirituall affections in thy heart , and suffer them not to coole ; fall not from thy first love , nor feare , nor joy in god ; or if thou hast growne remisse , endeavour to recover those affections again . for such as your affections are , such necessarily must your thoughts be : and they encline the minde to think of such or such objects as will please them , rather than others ; therefore sayes david , psal . 119. 97. how doe i love thy law ! it is my meditation day and night . it was his love to it made him thinke of it so frequently . so mal. 3. 16. those that feared the lord , and thought upon his name , are joyned : for what we feare wee often thinke of , and also speake of often ; therefore it is added ; they spake of one to another ; feare made them thinke much of his name , and thinking of it made them speake of it : such affection , such thoughts , and such speeches , as they both are . and indeede thoughts and affections are sibi mutuo causae , the mutuall causes of each other : whilest i mused , the fire burned , psalm . 39. so that thoughts are the bellowes that kindle and enflame affections : and then if they are enflamed , they cause thoughts to boile , therefore men newly converted to god , having new and strong affections , can with more pleasure thinke of god than any . thirdly , of all apprehensions else , get thy heart possessed with deep , strong and powerfull apprehensions and impressions of gods holiness , majestie , omnipresence , and omniscience . if any thoughts bee of power to settle , fixe , and draw in the minde of man , they are the thoughts of him . what is the reason that the saints and angels in heaven have not a vaine thought to eternity , not a wry stroke , his presence fixeth them , their eie is never off him ? take a wanton garish loose spirit , let him be but in the presence of a superiour whom hee feares and reverenceth , and it consolidates him . iob made therefore conscience of his thoughts , that hee durst not looke awry , iob 31. 1 , 2. because god sees it , saith hee . this drew in and fastned davids thoughts , psal . 139. from the first to the twelfth , he manifests what continuall apprehension hee had of gods greatnesse , majesty , and omnipresence ; and what effect had this ? when i awake i am even before thee , verse 17. looke what objects they are , have most strong and deepe impressions in the minde , of those when a man awaketh , hee thinkes of first . now such strong impressions had davids thoughts of god , that still when hee awaked , hee was with him , and therefore wee finde it by experience to bee a meanes to avoid distractions in prayers , to enlarge a mans thoughts in his preparations before , or at the beginning with a consideration of gods attributes and relations to us : and it will and doth make us serious . fourthly , especially do this when thou awakest , as david did there , when i awake i am still with thee : to prevent winde which ariseth from emptinesse , men use to take a good draught in the morning , which the stomacke feeds ; so to prevent those vaine , windy , frothy thoughts the heart naturally ingenders , and which arise from emptinesse ; first fill thy heart with the thoughts of god ; goe downe into his wine-celler : observe it when you will , when you first open your eyes , there stand many suitors attending on you , to speake with your thoughts , even as cliants at lawyers doores , many vanities and businesses ; but speake thou with god first , hee will say something to thy heart , will settle it for all day : and this doe before the croud of businesses come in upon thee . of some heathens it is said that they worship that as their god , for all day , which they first see in the morning ; so it is with the idols of mens hearts . fiftly , have a watchfull eye , and observe thy heart all day , though they croud in , yet observe them , let them know that they passe not unseene ; if a man would pray aright , he must watch also , who comes in , and who goes out : where strict watch and ward is kept , and magistrates observant , the marshall and constable diligent to examine vagrant persons , you shall have few there ; that such swarmes of vagrant thoughts make their rendevous , and passe , is because there is not strict watch kept . this is in a manner all thou canst doe , for they will passe however , but yet complaine thou of them , whip them , and give them their passe . sixtly , please not thy fancy too much with vanities and curious sights , this engenders vaine thoughts ; therefore iob sayes , chap. 31. vers . 1. that hee made a covenant with his eyes , lest he should thinke of a maide , prov. 4. 25. let thine eyes looke right on . seventhly , bee diligent in thy calling , and what thine hand findes to doe , doe it with all thy might , as it is , ecclesiastes 9. 10. that is , putting to all the intention and strength of the minde that may bee in it . let all the streame runne to turne about thy mill ; the keeping thy thoughts to that channell , keeps them from overflowing into vanity and folly , 2 thes . 3. 11. those that labour not are busie bodies . and 1 tim. 5. 13. idle , wandring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are not onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idle only , because not busie about what they should , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as intent on things they should not ; they goe from house to house : so their bodies do , because their mindes doe wander , having no center . when david walked alone , what extravagancy did his spirit run into ? let the ground lye fallow , and what weeds will there soone grow in it ? god hath appointed us our callings to entertaine our thoughts , and to finde them worke , and to hold them doing in the interims , between the duties of his worship , because the spirit and thoughts of men are restlesse , and will bee busied some way ; as therfore kings keep those men that have active spirits in continual imployment , lest their heads should be working and plotting amisse : so did god appoint even in paradise the active spirit of man , a calling to keepe him doing . god hereby hedgeth in mans thoughts , and sets them to goe in a narrow lane , knowing that if they are unconfined and left at liberty , they would like wilde asses snuffe up the winde , as ieremy speaks , ieremy 2. 24. onely take heed of encumbring thy minde with too much businesse , more than thou canst graspe . it made martha forget that one thing necessary , being cumbred with many things , luke 10. 4. this breeds care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which distracts the minde , ( so the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as dividing it , and so causeth wandering thoughts nothing more , so that the minde is not it selfe . for this weakens it , enervates it , and this being vanity , exod. 18. 18. said iethro to moses , when encombred with business , thou wilt fade away as a leafe , out of which the moisture is dryed up , even that juyce which should be left for good duties will be exhausted : as dreames come through multitude of businesse , eccles . 5. 3. so do a multitude of thoughts from a cumber of business . eightly , in thy calling , and all thy wayes , for the successe and thy wayes therein , commit thy wayes to god , prov. 16. 3. commit thy way unto the lord , and thy thoughts shall be established , or ordered : that is , kept from that confusion and disorder , and those swarms of cares , which others are annoyed with : and thereby thy aimes may bee as well accomplished : a few thoughts of faith would save us many thoughts of cares and feares , in the businesses wee goe about , which prove therefore vaine , because they forward not at all the businesse wee intend . when such waves tosse the heart and turmoile it , and the windes of passions are up , if a few thoughts of faith come into the heart , they calm all presently . finis . perlegi hunc tractatum , cui titulus est ( the vanity of thoughts ) in quo nihil reperio , quo minus imprimatur . ex aed . lamb iul. 1. 1637. rever . in ch. patri & d no d. ar. cant. sac. dom. ioh. oliver . zerubbabels encouragement to finish the temple. a sermon preached before the honourable house of commons, at their late solemne fast, apr. 27. 1642. by tho. goodwin, b.d. published by order from that house. goodwin, thomas, 1600-1680. this text is an enriched version of the tcp digital transcription a85443 of text r1423 in the english short title catalog (thomason e147_13). 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. 109 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85443 wing g1268 thomason e147_13 estc r1423 99859632 99859632 111727 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. a85443) transcribed from: (early english books online ; image set 111727) images scanned from microfilm: (thomason tracts ; 26:e147[13]) zerubbabels encouragement to finish the temple. a sermon preached before the honourable house of commons, at their late solemne fast, apr. 27. 1642. by tho. goodwin, b.d. published by order from that house. goodwin, thomas, 1600-1680. england and wales. parliament. house of commons. [4], 59, [1] p. printed for r. dawlman, london : 1642. running title reads: a sermon preached at the late fast before the commons house of parliament. reproduction of the original in the british library. eng bible. -o.t. -zechariah iv, 6-9 -sermons -early works to 1800. fast-day sermons -17th century. sermons, english -17th century. a85443 r1423 (thomason e147_13). civilwar no zerubbabels encouragement to finish the temple.: a sermon preached before the honourable house of commons, at their late solemne fast, apr. goodwin, thomas 1642 20140 1 10 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. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-03 elspeth healey sampled and proofread 2008-03 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion zervbbabels encovragement to finish the temple . a sermon preached before the honourable house of commons , at their late solemne fast , apr. 27. 1642. by tho. goodwin , b. d. published by order from that house . revel. 11. 4. these are the two olive trees , and the two candlesticks standing before the god of the earth , &c. london , printed for r. dawlman . 1642. to the honorable hovse of commons , assembled in parliament . your command giving me the opportunity , i took the boldnesse to urge and encourage you to church-reformation , ( which is the maine scope of this sermon ) a subject which otherwise ( and in all other auditories ) i have beene silent in , and am no whit sorry for it : for i account it the most fit and happy season to utter things of this nature unto authority it selfe , ( although the people likewise are to know their duty . ) my comfort is , that what i have spoken herein , i have ( for the generall ) ( and i have spoken but generalls ) long beleeved , and have therefore spoken . you were pleased so far to owne me , as to betrust me with this service , to be gods mouth in publique unto you ; and also this sermon of mine , as to command the publishing of it . wherefore as in propriety it is now become yours , more then mine , or all the worlds : so let it be in the use of it . if it shall adde the least strengthening to your resolutions , to keepe this purpose for ever in the thoughts of your hearts , i have what i aimed at . goe on , ( worthy fathers , and elders of this people ) and prosper in , yea by this work ; without which , nothing that you doe will prosper . — but the rest i shall speak to god for you . let me be known to you by no other thing then this , to be one , whose greatest desires , and constant prayers are , and have been , and utmost endeavours ( in my spheare ) shall be for the making up the divisions of the church in these distracted times with love of truth and peace : and therein ( to use davids words ) am wholly at your commandment , tho : goodwin . zech. 4. ver. 6 , 7 , 8 , 9. ver. 6. then he answered and spake unto me , saying , this is the word of the lord unto zerubbabel , saying , not by might , nor by power , but by my spirit , saith the lord of hosts . 7. who art thou , o great mountaine ? before zerubbabel thou shalt become a plaine , and he shall bring forth the head stone thereof with shoutings , crying , grace , grace unto it . 8. moreover , the word of the lord came unto mee , saying , 9. the hands of zerubbabel have laid the foundation of this house , his hands shall also finish it ; and thou shalt know that the lord of hosts hath sent me unto you . these words are part of the interpretation of a stately vision of a candlestick , and two olive trees standing thereby , and pouring oyle into it , made to the prophet zechariah , in the 2. and 3. verses ; & the scope and matter both of that vision , and of this interpretation , is to encourage zerubbabel their prince , and with him the priests and elders of the jewes , to finish the building , and make compleat the ornaments of the temple , whereof the foundation had many yeeres before been laid , but was left imperfect , and was left dis-furnished . and this his scope is plainly and without a parable held forth in the 9. ver. the hands of zerubbabel have laid the foundation of this house , his hands shall also finish it . and indeed , to stir him and them up unto this perfecting gods house , unto which work they had been too backward , ( as appeares by hag. 1 , 2 , 3 , and 4. verses , the people say , the time is not come that the lords house should be built ) was the principall end why god sent unto them no lesse then two prophets , haggai and zachary , as two extraordinary ambassadours from heaven , on purpose to put them on upon it , ( for the finishing of the temple is a businesse of that moment as is worth two prophets at any time . ) and this appeares not onely by both their prophecies , but also by the story , ezra 5. 1 , 2. then the prophet haggai and zachariah prophecyed unto the jews that were in judah , in the name of the god of israel . — [ then ] rose up zerubbabel and jeshua , and began to build the house of god which is at jerusalem , and with them were the prophets of god , helping them . that same particle , or circumstance of time , [ then , ) doth refer us to the story of those times , recorded in the book of ezra , as that which is necessary for the full understanding of their two prophecies ; what is recorded there , being the occasion of them ; but more especially for the understanding of this piece of our prophet zachary his prophecie , which i have read unto you , which wholly concernes the finishing of the temple . i must necessarily therefore , as a preparative introduction to the exposition of these words , set you downe in , and give you a prospect of those times , and the occurrences thereof , which were the occasion of these words here , [ who art thou o great mountaine ? &c. ] and if zachary himselfe , a prophet , and that lived in those times , knew not at the first the meaning of the vision in this chapter , ver. 5. ( knowest thou what these be ? and i said , no my lord ) much lesse shall we be able to know the interpretation thereof , and how fitted to this vision , nor what this mountaine here is , &c. without being pre-possest of the knowledge of this story , which in briefe is this : the babilonian monarchy ( romes type ) had trod downe the holy city , and laid waste the temple and worship of god for seventy yeares ; which being expired , the jews had liberty and authority from the first persian king , cyrus , to build the temple , and restore gods worship , according to their law . this is the summe of the first and second chapters of ezra . in the third chapter you have an altar set up , sacrifices renewed , feasts kept , and the foundation of the temple laid , ( which was as true a type of that great reformation from under popery . ) but after this work had been begun , and fairely carryed on in all the fundamentals of it , there started up a company of samaritans , that were adversaries to the jewes , ( as we read , chap. 4. ) samaritans they were , as appears by ver. 10. they were the nations seated in the city of samaria , brought thither , ver. 2. in the roome of the ten tribes . a generation of men , who were not heathens in their profession , for they professed the same religion with the jewes . so they alledge for , and arrogate to themselves in the afore-said verse , [ we seeke your god as you doe , and we sacrifice unto him , and have done so long , from the dayes of esar haddon , who brought us up hither : ] and yet they were not true jews neither , nor perfectly of the same religion , but of a mungrell and mixt kind betweene the religion of the heathen and of the jews , intermingling heathenish idolatries with jewish worship . so 2 kings 17. ver. 33. and 41. compared , it is said , these nations feared the lord , and served their graven images after the manner of the nations . yea , they expected the same messiah that the jews did ; i know that the messiah commeth , who is called christ , ( saith the woman of samaria ) and he will tell us all things , john 4. 25. now these samaritans were adversaries to the jews , ( as they are called , ver. 1. ) and so unto their temple , and the finishing of it : and yet at first they were but under-hand adversaries , for they friendly offer to build with them , [ let us build with you , ver. 2. ] but so as with an intent to have defiled and spoiled the work . zerubbabel and those other builders refusing them , they grew thereupon enraged , and openly professed their opposition ; both weakning and discouraging the hands of the people : and also when they could not altogether hinder it , then they troubled them ( all they could ) in building , thus ver. 4. and they ceased not here , but further , they incensed , and made the court against them , ( they growing potent there ) both by hiring counsellours against them , ver. 5. and also by insinuating to those mighty persian kings , such suggestions as they knew would take with monarchs , mis-representing these jews unto them , as of a rebellious spirit , opposite to kings and monarchie ; calling jerusalem that rebellious and bad city , so ver. 12. hurtfull unto kings and provinces , and that had of old time moved sedition , so ver. 15. ( for even thus old is this scandall ) and that therefore these jews must be kept under : for if this city be builded , and the walls set up , & they once but get strength , then they will not pay toll , tribute , and custome , but withdraw their allegeance , so ver. 13. but on the contrary , for themselves , they professe that they are their faithfull servants , v. 11. and that which made them speak , was onely a tendernesse of the kings honour ; so ver. 14. now because we have maintenance from the kings palace , ( had their dependance wholly upon them ) and it was not meet for us to see the kings dishonour ; therefore have we certified the king . and by these their flatteries and mis-representations they raised up so great a mountain of opposition , ( as it is here called ) that they frustrated the jews good purpose of perfecting the building , ( as the words are , ver. 5. ) and though they could not prevaile so farre as to throw downe the foundation laid ; yet they made them to cease building any further by force and power , so ver. 23. and thus the work did cease , during all the dayes of cyrus , and the raigne of one or two kings more , even untill the second yeare of darius , ver. 5. and 24. and then it was that these prophets , haggai and zechariah , did prophecie unto the jews , as it follows in the very next words , chap. 5. 1 , 2. then when they had thus been overtopt by so potent a faction for many years , and with opposition wearied out , then it was that god stirred up our zachary to put spirits into them to revive the work again , and among other visions gave him this , ( which is in this 4. chapter ) of all the most eminent , to strengthen them thereunto . and so i have brought you to zachary againe , and unto the words of my text ; and now you shall see how necessary this story was to interpret this his prophecie , for which simply i have related it . the words are ( as was said ) the interpretation of a vision ; take in both : let us therefore first view the vision , and secondly , this the angels interpretation of it , which are the two parts into which this whole chapter is resolved . the vision is made up of two things : first , a glorious candlestick all of gold , with a bowle or cesterne upon the top of it , and with seveu shafts , with seven lamps at the ends thereof , all lighted . and secondly , that these lamps might have a perpetuall supply of oyle , without any accessary way of humane help , there are presented ( as growing by the candlestick ) two fresh and green olive trees on each side thereof , ver. 3. which doe [ empty out of themselves ] golden oyle , ver. 12. that is , did naturally drop and distill it into that bowl , and the two pipes thereof , to feed the lamps continually . a vision so cleare and full of light to set forth the work then to be done by the jews , that the angel wonders , that at the first sight the prophet should not understand it . first , this candlestick thus lighted , betokened the full perfecting and finishing the temple , and restoring the worship of god within it , unto its full perfection of beauty and brightnesse , ( as the psalmist speaks . ) and so the angel interprets it , this is the word of the lord , ver. 6. that is , this hieroglyphique contains this word and mind of god in it , that maugre all opposition , zerubbabel should bring forth the head or top stone that should finish the temple , so ver. 7. and 9. secondly , the two olive trees betokened two eminent rankes and sorts of persons that should give their assistance to this work : first , zerubbabel their prince , and the elders of the people with him . secondly , jeshua the high-priest , and the other priests with him . and of both these the rabby doctours have long agoe expounded it . and accordingly , both in the story ezra 5. 2. and in these two prophets , we still find mention both of zerubbabel and jeshua , as the builders of this house : yet so , as collectivè under zerubbabel , the elders , and under jeshua , the other priests are to be understood as included and intended . and therefore in the 3. chap. of this prophecie , ver. 8. when jeshua is spoken to , the other priests his fellowes are spoken to together with him , heare o jeshua , thou and [ thy fellowes ] that sit before thee : and in like manner when zerubbabel is here spoken to in the text , to build the temple , the elders his fellowes are intended in him : and accordingly ezra 6. 14. it is said , that the elders of the jewes builded and finished the temple . and so these taken together , are the two olive trees . now concerning the first part of this vision , namely , the candlestick , with all its lamps lighted , you may aske how this should come to be a fit hieroglyphique to betoken this work of finishing and perfecting the temple ? i answer , thus : the candlestick was one of the chiefe utensils and ornaments of the temple , and therefore is still first mentioned , as in exod. 25. 31. and in the 9. to the heb. ver. 2. where all the sacred houshold stuffe of the inner temple are specified , the candlestick as being chiefe is ranked first , [ wherein was the candlestick , and the table , and the shew-bread ; ] and therefore is here most aptly put for the bringing in all the rest into the temple ; and of all those other best and aptliest served to represent the finishing thereof : for whilst the temple remained uncovered with a roofe , there was no bringing in the candlestick , as lighted ; and till then there needed no light to be brought into it , it being sub dio , under open ayre : but when the house it selfe should once be reared , according to the patterne , without the candlestick and its light , it would have beene full of darknesse , ( as some affirme , which i will not now dispute : ) for however , the bringing in the candlestick argued not onely the compleatnesse of the edifice , and building it selfe , but also by a synecdoche , the introducing all sorts of ordinances that were appointed for the adorning of it . an altar would not so evidently or necessarily have supposed the temple perfected ; for ezra 3. 3. an altar was set up , when yet not so much as the foundation of the temple was laid , ver. 6. but a candlestick , and that lighted too , supposes the house built and compleatly furnished . and therefore under the gospel their whole church state , and that as in the primitive times , under their full perfection , is set forth by seven golden candlesticks , so revel. 1. 13. which ver. ult. are interpreted to be the seven churches of asia . the difference is , that here is but one candlestick , because the church of the jews was nationall , and but one ; but there are seven , for the churches under the gospel are many . and for that other part of the vision , the representing zerubbabel and jeshua by two olive trees , and those planted in gods court , so neere the candlestick , is no new or strange thing : for david being the ruler of the jews , and a nursing father to the church , compares himselfe to a greene olive tree in the house of god , psal. 52. 8. and the pillars of the doores of the temple , and the cherubims therein being made of that wood . the allusion is lesse remote . and these emptyed golden oyle , that is , their estates and paines for the finishing this costly work ; and likewise because it was done in sincerity of heart , therefore it is called golden , or pure oyle . and further , seeing it was made the duty of every jew to bring pure oyle olive beaten , to cause the lamps to burn continually , as lev. 24. 2. hence therefore to compare the eminent persons , the magistrates and priests of that church , to olive trees themselves , that for the first lighting of the candlestick did naturally afford it , was every way most elegant . and they are called sons of oyle , ver. 14. as being fruitfull , and affording plenty of it . thus esay 5. 1. a fruitfull hill , and a fertile soile , is in the originall ( as here ) called a son of oyle . and thus much for the vision . now for the interpretation of it in the words of the text ; as it explaines the mind of the vision , so it addes all encouragements unto them , to set upon this work : first , by assuring them that that mountaine of opposition ( which you heard in the story was raised up against it ) should be made a plaine before them : namely , that samaritan faction which was backt by many of the people of the land , ezra 4. 4. a mountaine is a similitude frequent in scripture , to note out high and potent opposition , lying in the way of gods proceedings . prepare ye the way of the lord ; every mountaine shall be brought low , luke 3. 5. and so the poets doe expresse their fained war of the giants against the gods , by heaping up mountaine upon mountaine . and secondly , whereas their doubting hearts might aske , how this was possible , it being so great , and so rooted a mountaine , with such foundations ; where are the spades , the meanes that should remove it ? the angel answers , not by might , ( or , as in the originall , an army or multitude ) nor by power , ( of authority ) that was in any humane fore-sight as yet like to countenance it ) but by my spirit ; and he that sayes it , is the lord of hoasts . by his spirit , meaning both the holy ghost , enclining and strengthening their hearts , yea turning those of their opposites thereunto : and by spirit also meaning many concurrent acts of providence , which should fall in to the effecting of it : for there is said to be a spirit of life in the wheeles of providence , which moves them , ezek. 1. 20. not but that god did use the power and authority of the persian monarchy ; for ezra 6. 8. darius reverst the former decree , and made a new one for the building of the house . but because that god by his spirit and owne immediate hand brought about the power of that state to countenance it : therefore it is said to be not by power , but by the spirit ; and for this he used not an armie , as it is in the margent ; there was no sword drawne , the state stood as it did , but [ by my sprit ] sayes the lord of hosts ; that so it might appeare , that although zerubbabels hand was in it , yet that god would bring it so to passe , that nothing should be ascribed to them , but the glory of all unto god himselfe . which is the third thing in this speech of the angel here ; that when the house should be finished , signified by zerubbabels bringing forth the head stone thereof , ( as master builders use to doe the first and last stone ) they should with many shoutings and acclamations of joy , cry , grace , grace unto it ; that is , magnifie gods meere free grace , and acknowledge this to have been the work of it alone ; and it was marvailovs in their eyes . thus much for the exposition of the words : i shall now raise some observations out of them . out of the recited storie , and what is here said in the 9. verse , which doth put jeshua upon finishing the temple ; the first observation is this , that god carryes on the building of the second temple after the comming out of babylon , ( which was a type of the reformation of our churches ) not all at once , but by degrees . the first temple under the old testament was at once erected perfect , so by solomon ; and the tabernacle before him , by moses , was quickly finished , according to the patterne of the mount , exod. 40. 43. but this second temple after the captivity received degrees of rearing of it . and thus in the new testament , those primitive churches were set up perfect ( as for matter of rules ) by the holy apostles . and so it was meet they should be , because the patterne was but once to be given , in the model of them . but antichristianisme having laid that temple desolate , and defiled gods worship in all the parts of it ; and those ages wherein it should be restored , wanting apostles immediately inspired , hence the restauration of them becomes a work of time : the holy ghost age after age gradually revealing pieces of the platforme of it ; the spirit by degrees consuming and dispelling the darknesse that antichristianisme had brought in , by light shining clearer and clearer to the perfect day , which is the brightnesse of christs comming , as 2 thes. 2. 8. compare we for this the type , the building of this second temple here , with this anti-type under the gospel . these jews when first they were come out of babylon , and gathered to mount sion , ( which was holy ground , where they might sacrifice ) they erected an altar onely , ezra 3. and that in haste , ( the feare of the people of the countrey being upon them , verse 3. ) and so a poore and meane one , and ( as it is thought ) but of earth , as in the law of moses direction was given , before the tabernacle was reared ; and accordingly of this here it is said , [ as it is written in the law of moses , ] ver. 2. they now began the world , anew , and offered burnt sacrifices upon mount sion , kept a few feasts ; but ( sayes the 6. ver. ) the foundation of the temple was not yet laid : then in the 8. ver. it is said , that the foundation of the temple was laid , but left imperfect : but many yeares after , and after the succession of two or three kings , the temple is said to be finished , chap. 6. 15. come we now to the antitype , the times of reformation from under popery : in the story of which like graduall proceedings might easily be observed out of ecclesiasticall story , if it would not be too long to make such narrations : i will rather take it as it is briefly & at once presented by the holy ghost himselfe in that great prophecie of the new testament , and the succeeding times therof , the booke of the revelation . in the 13. chapter throughout , you have the beast of rome in one entire view presented in his height , and as possessing all the european world as worshippers of him : and then in the 14. and following chapters you oppositely have christ and those that followed him , & the story of their separation from , and the severall degrees of winning ground upon that beast , in the like entire view laid forth before you . in the 1. v. the lambe appeares with his company nakedly standing upon mount sion , without the mention of any temple as yet built ore their heads , even such as these jewes condition was when they came first to sion . some ordinances they had ; they harping with their harps , ver. 2. and sung as it were a new song , uttering something differing from the doctrine of those times , but so confusedly , as no man could learne that song , v. 3. & they in a great part kept themselves virgins , and from being defiled with the fornications of the whore : and these are said to be the first-fruits to god , ver. 4. that is , the first beginnings of a dislike of popery . but then by degrees the lamb sends out three angels , to make a more open separation from rome ; the later of which rises still higher then the former . the first , ver. 6. onely preacheth the everlasting gospel , that is , salvation by christ alone , and calleth upon men to feare and worship god alone who made heaven and earth , and not to worship saints and angels : ( thus the waldenses did . ) but then ver. 8. an age or two after that , there follow others who proclaime with open mouth , and tell rome to her face that she is the whore of babylon : ( thus wickliff and hus. ) and then ver. 9. after these follows a third angel , who proceeds further , and preaches that all those that will cleave unto her doctrine and superstitions , shall drink of the wrath of god for ever : and so urge a separation from her , upon paine of damnation . and then at the 14. ver. you have the son of man crowned , the lambe having overcome the kings , to professe and countenance the protestant religion with their authority : and then ver. 15. you have mention of a temple , churches being in all these northerne parts publiquely erected by their allowance and commandement ; as the jewes did build the temple by the decree of cyrus . and chap. 15. the pourers out of the vials doe come all forth of the temple , ver. 6. and if we consult the 11. cap. ( the maine occurrences of which are evidently contemporary , and doe summe up the story of the same time with the vials , as by comparing the one with the other , late interpreters have observed . this book running over two entire prophecies of all times , ( each of them ) whereof the first ends at the end of cha. 11. ) now in that chapter ( which therefore containes the story of the last times ) there are three editions of that temple plainly intimated . the first , supposed to be already standing when the vision is given ; but imperfect in this , that it hath too great an outward court of an ignorant and profane multitude laid to it . and therefore john , bearing the person of the godly of that age , is stirred up to set upon a second reformation of it , and is bidden to measure that temple , altar , and worshippers anew , and to cast out that outward court that had defiled it . and then ver. 19. there is a third edition of an holy of holies , for therein the arke is said to be seene ; now the ark stood onely in the holy of holies : noting out a more perfect church at last then all the former had beene . a manifest allusion this is unto those three parts of solomons temple , the outward court , the inward temple , and the holy of holies . thus much perhaps might more clearly have been discovered in the story of the reformation ; but i judged it would better and more briefly be done in this the prophecie of it . use . let no church therefore think it selfe perfect , and needing nothing , ( as bragging laodicea did ) especially when it hath but that first foundation which it had when it came newly out of babylon ; and more especially in matters of worship and discipline . it is no dishonour unto those reformers , to say , that they fully finished not this work ; as it was not unto zerubbabel here , that hee perfected not the temple at first . blessed men ! it is evident they purposed more then they did or could effect , because the peoples hearts were not [ as yet ] prepared , as the phrase is , 2 chron. 20. 33. in our very common-prayer book there is an [ untill ] the said discipline may be restored , which argueth they aimed at more . and besides , they were not apostles , to whom nothing might be added , as gal. 2. 6. and god raising up the tabernacle that was falne downe , not by immediate inspiration , ( as at first by the apostles ) but by his spirit , renewing and begetting light in an ordinary way : hence therefore the churches comming out of the darknesse of popery , must needs recover that fulnesse and perfection of light ( which the apostolicall times had ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by piece-meals and degrees . as for the great things of the gospel , matters of faith , or doctrine , they had so happy a hand therein , that there is to be found little , if any hay or stubble therein : but in matters of order , which concerne worship and discipline , ( for so the apostle distinguisheth , colos. 2. 5. [ faith and order ] let it be enquired into , whether they were so exact therein . although this must be said , that god did take care for all fundamentall ordinances of his worship ; and it is a bitter errour , and full of cruelty , to say , wee have had no churches , no ministers , no sacraments , but antichristianall . gods first and chiefe care was , to build up his church mysticall , to make men saints , and he hath made glorious ones in their personall walkings with him : and to that end he made a plentifull provision in matters of faith , even from the very first . it fell out in this case , as in a new plantation ; which if men were to make in another world , and so to begin the world anew , their first care would be to provide necessaries for their subsistence as they are men ; to have corn for bread , cattle for meat , and the like : but matters of order & government they think of afterwards , and often fall into the right , by seeing their errors by degrees . think not much therefore , that men call for ( as most men doe ) a reformation of some things amisse in matters of worship & discipline , or an addition of some things ; perhaps a candlestick , or some other utensil or ordinance of church-worship is found wanting . you will wonder , that all along during the raigne of those good kings , both david , solomon , ( who yet gave the patterne of , and also built the temple ) and those other reformers among the kings of judah , there should something have been omitted about the feast of tabernacles , untill their comming out of the babylonish captivity : yet wee find it was so , as appeares by nehem. 8. 16. and 17. verses , the people went forth , and made themselves boothes , every one upon the roofe of his house , and in their courts , and in the courts of gods house , and in the streets ; [ and since the dayes of ieshua the son of nun , untill that day , the children of israel had not done so . ] this feast was kept ( as is thought ) by solomon , 2 chron. 7. 8. and by these same jews , ezra 3. 4. yet not in this manner , according unto the law , and therefore at the 14. ver. of that of nchemiah , it is said , they found it written in the law , that the children of israel should dwell in boothes ; which before that they had not done , although they might have kept that feast . but now they had learned by a sad experience to keepe it aright , with dwelling in boothes , by having been lately strangers out of their owne land ; to signifie which and to professe themselves strangers , was the intent of that feast , and that rite of it , the dwelling in boothes . and this reason is intimated in the 17. verse , all the congregation [ that were come againe out of the captivity , ] made boothes , &c. they did reade also every day out of the law , ver. 19. which before , when that feast was celebrated , they had not done . a second observation , that in the greatest businesses which most concerne the good of gods church , and his own glory , he oft-times suffers mountains of opposition to lye in the way of them : so here , in the way to the building and perfecting his church . to give another instance of it , and that the highest . the salvation of the sons of men , whom he had chosen before all worlds , is a businesse which of all other he most mindeth and effectually intendeth , but doth he bring it about without rubs ? never such mountains lay in the way of any businesse . adam he sins , and in him , all those whom god meant to save , whereby the way to their salvation was quite blockt up : mountaines of sins make a separation betweene him and them , isai. 59. 2. and not all the power of men and angels can any whit move , much lesse remove them , no more then strawes can move a mountain . but then comes the son of god , who throwes and buries all these mountains in the bottome of the sea . and when christ had thus removed the guilt of sinne , and would come into mens hearts to apply his death , there lie as high mountains in his way to us , as before lay in ours unto him . luke 3. 5. prepare ye the way of the lord , make his paths straight ; [ every mountaine shall be brought low . ] there are high things , and strong holds , 2 cor. 10. 4. that exalt themselves against the knowledge of christ : but all these shall be brought low , and shall be made a plaine . and as this is found true in the salvation of the church by christ , so in its preservation and growth . there is almost no mercy , but some mountain or other lies in the way of it . and the reason of this dispensation of gods , is , both that his hand and power in bringing things to passe , for his church , may be seene and acknowledged , and that his enemies may be confounded : i put both these reasons in one , because we finde them mentioned together in one place , nehem. 6. 16. in which chapter you may reade of the great opposition made in building the city , as here the temple ; which yet when god had carryed on , it came to passe , ( sayes that 16. ver. ) that when all their enemies heard thereof , and all that were about them saw these things , [ they wene much cast downe in their owne eyes , ] ( there is one part of the reason ) for they perceived that [ this work was wrought by our god , ] there is the other part . first , gods power appeares , in carrying things through much opposition . if there were a full concurrencie of all second causes , and a generall suffrage of them , his voice would then be lost and swallowed up among that crowd ; but when there is a great canvas , ( as in colledges we call it ) then the power of his casting voyce appeares . thus why is god said to bring israel out of egypt with a strong hand , exod. 13. 30. but because it was carryed on through much opposition ? there lay no lesse then ten mountains in the way of it ; pharaohs heart was hardned ten times , which god did on purpose to shew his power , exod. 9. 6. secondly , he doth it , to confound his enemies the more , which usually goes together with doing good unto his church : he renders vengeance to his adversaries , and is ncercifull to his land , both at once , deut. 32. 43. he often suffers them to have the ball on their foot , till they come to the very goale , and yet then to misse the game : that so wherein they dealt proudly , he might shew himselfe above them , which is jethroes reason , exod. 18. 9. this observation but in generall : more particularly , a third observation is this : that temple-work especially useth to meet with opposition . you shall finde the building and the finishing of this temple in all the degrees of it , to have had many contentions against it , all along accompanying it . thus , when first that altar was set up , ezra 3. 3. it is said , that feare was upon them , because of the people of those countryes . againe , when the foundation was laid , what interruption that met with , you heard before , out of the 4. chapter . and lastly , when they came to finish it , chap. 5. 2. at ver. 3. their enemies came and questioned them for it , who hath commanded you to build this house ? &c. and the devill was in it , in a pure opposition to the temple ; for they had suffered them to build their owne houses , as appears hag. 2. 4. and never stirred against them ; but onely now when they began to build the temple . thus in the new testament , [ aedificabo ecclesiam , ] [ i will build my church , ] hath and will alwayes have the gates ( or the power ) of hell following it to oppose it . i could demonstrate it all along out of that story also ; but it would be too long . the reasons of it are , first , there is nothing more contrary to satan , then the setting up of gods worship , and the purifying and compleating of it . and therefore whilst the devill is god of this world , and hath any power therein , he will be sure to raise a head against that of all things else . so far as there are any aberrations in worship , satan is set up : and so far as the worship of god is perfected , god is set up , and satan falls as lightning , revel. 3. 9. false worshippers are called the synagogue of satan . secondly , there is nothing more contrary to flesh and bloud . when paul came to set up euangelicall and spirituall worship , ( which is called a reformation , heb. 9. 10. ) he met with opposition every where ; and that from such who were worshippers also . there is a naturall and blind devotion in men , that is most opposite to spirituall worship . therefore acts 13. 15. [ devout ] women raised up a persecution against paul . and men are addicted to their old customes , and what they were brought up in . thus it is said of the jews , though godly , that many thousands of them opposed paul , out of their zeale to the law they were brought up in . acts 21. 20. many thousands of the jews which beleeve , are all zealous of the law : and thereupon at ver. 27. we reade that they stirred up the people , crying out , ver. 28. men of israel , help ; this is the man that teacheth every where against the people , and this place , ( namely , the temple , and the ceremoniall worship of it . ) the use of both these points together , is , not to be discouraged in , or think the worse of any businesse that is for god , because of difficulties and interruptions . in the 4. of nehem. when the jews went to build the walls of the city , the enemies mockt them , and said , what will these feeble jewes doe ? but still ver. 6. the people they went on , for they had a mind to work : which when their enemies heard of , they then set upon them with open force of armes , ver. 8. yet neverthelesse , we ( sayes he ) made our prayer to god , and set a watch day and night ; they doubled their care and paines , and wrought both night and day , and did not put off their clothes , ver. 21. and when nehemiah heard that the enemy threatned to kill him , on purpose to dishearten him ) yet chap. 6. he would not flee , ver. 11. neither was he at all disheartned , as knowing it was a sin to be afraid , ver. 13. there is no mountaine of opposition so great , that can stand before zerubbabel , ( or gods people ) especially when he goes about to finish the temple . ( i might have made two observations of it , but i put them both together . ) you see how contemptuously he here speaks , of the opposition made ; [ who art thou , o great mountaine ? ] though great in their owne eyes , yet as nothing in his : he speaks as a giant unto a pigmee , who art thou ? i will name one place more , suitable to this allusion , esay 41. 14 , 15. feare not , thou worme jacob : i will help thee , saith the lord . behold , i will make thee a new sharp threshing instrument having teeth : thou shalt thresh [ the mountaines , ] and beat them small , and thou shalt make the hils as chaffe . he supposeth in these his expressions , the church to be in the lowest , weakest , and most contemptible condition that might be ; a [ worme ] which no man feares , for it cannot doe the least hurt , and which no man loves ; yea , thinks it no cruelty or oppression to tread upon , and kill . on the other side , he speaks of the enemies , all that might argue greatnesse , strength , and exaltation : he calls them [ mountaines , ] and [ hils : ] and what an unequall match is this , for wormes to be set upon mountaines to overthrow them ? yet , sayes god , i will take this worme , ( for it must be his power must doe it ) and make it as a new sharp threshing instrument with teeth , ( with which kind of instrument those eastern countries did use to mash in pieces their rougher and harder fodder for their cattle ) which shall thresh these mountains even as small as chaffe , which is scattered with the wind , as ver. 16. this is the metaphor ; the plaine song you have in the 11. and 12. verses , behold , all they that are incenst against thee shall perish , and those that contended with thee , be as a thing of nought . but this is especially found true when gods people goe about to build the temple ; no mountaine then can stand to hinder them : there stood in the way of laying the foundation of this temple , the greatest mountaine that was then ( and well-night that hath been since ) upon the earth , the babylonish monarchy ; by the power of which these jews were detained captives , and they would never have let them goe : and therefore esay 57. 14. this phrase is used , cast ye up , cast ye up , take the stumbling block out of the way of my people . and more expresly , jer. 51. 25. the prophet calls babel a destroying mountaine , i am against thee , oh destroying mountaine : and for strength of scituation he compares it to a mountaine seated upon a rock , which is a farther addition of sortification to it . yet sayes god , i will stretch out my hand upon thee , and rowle thee downe from the rocks , and make thee a burnt mountaine , so as they shall not take from thee a stone for a corner , or for foundations : ver. 26. whereas thou didst unbuild hierusalem and my temple , i will unbuild thee , so as not somuch as a stone of thee shall serve for any other building , but my sion shall be built again . for to what end was this mountaine thus removed ? even that poore hierusalem and gods temple there might bee built againe . thus isai. 44. last , and the 45. 1. and 2. verses compared , thus saith the lord of cyrus , he is my shepheard , and shall performe all my pleasure ; even saying to jerusalem , thou shalt be built , and to the temple , thy foundation shall be laid . cyrus and his armie were the workmen whom god hired to cast up ( as esays phrase is ) or throw down ( as jeremies ) this rubbish that lay in his peoples way , & of their building this temple . and all the victories that cyrus obtained , and hidden treasures that through spoiles he acquired , were all that jerusalem might be built : so it follows in the 45. chap. 1 , 2 , 3 , and 4. verses , and so on , thus saith the lord to cyrus , whose right hand i have strengthened to subdue nations before me , and i will loose the loines of kings : hee was to overcome other nations and kings , before he could come at babylon : as croesus , that rich king of lydia , &c. and god threw down all afore him . i will goe before thee ; i will break in pieces the gates of brasse , and cut in sunder the bars of iron , ( all difficulties flew ope , and nothing could stand in his way ) and i will give thee the treasures of darknesse , the hidden riches of secret places . and why did god doe all this for him ? for jacob my servants sake , and israel mine elect . for ( otherwise ) sayes god of this cyrus ) thou hast not known me , so ver. 4. all this which god did for him , was , that he might performe gods pleasure , saying to jerusalem , be built , and to the temple , thy foundation shall be laid , as you had it out of the last ver. of the foregoing chapter . and then again , when the foundation thereof was thus happily laid , there stood ( as you see in the text ) another mountaine in the way to the finishing and perfecting of it , namely , this samaritan faction , who gained the power of that persian monarchy to be against it : ( of which mountain the prophet here in like manner sayes , that it should be made a plaine . ) and if the persian monarch dartus had not come off too as he did , ezra 6. from the 1. ver. to the end of the chap. god would have served him , as he had done babylon . be ye wise therefore now , o kings , and instructed o ye judges of the earth . the reason of all this lies but in three words which god hath spoken once , yea twice , [ aedificabo ecclesiā meam ] [ i will build my church , ] which have more force in them , then all the created power of heaven , earth , or hell . he had said it in the old testament ( as you heard ) isai. 44. 28. saying to hierusalem , thou shalt be built , and to the temple , thy foundation shall be laid . and christ said it over again in the new testament , mat. 16. 18. i will build my church : he speakes of that church under the new testament , which in future ages was to come . and what follows ? [ the gates of hell shall not prevaile against it . ] you heard before in the old testament , that the brasse gates were opened to make way for the building of that temple , isai. 45. 2. but here in the new testament , there are stronger gates then of brasse : here are the gates of hell : which yet christ ( like another sampson ) flings off their hinges . as whilst the devill is god of the world , [ aedificabo ecclesiam meam ] shall be sure to be hindered , if he can : so whilst christ is king of this world , and hath all power committed to him , both in heaven and earth , most certainly , the gates of hell shall never prevaile against it . it is this same [ aedificabo ecclesiam meam , ] [ i will build my church , ] that hath made all the stirre in the world . i remember in the yeare 1619. or 20. ( or thereabouts ) when the wars in germany began , it was reported , that a great brasse image of the apostle peter , ( which had that pretended claime , by which rome would hold her keyes , fairely embossed upon a roll that hung downe upon the image , in these wordst [ tu es petrus , & super hanc petram aedificabo ecclesiam : & tibi dabo claves , &c. ] [ thou art peter , and upon this rock i will build my church : and i will give to thee the keyes , &c. ) standing ( as i take it ) in s. peters church at rome ; there was a great & massie stone fell downe upon it , and so shattered it to pieces , that not a letter of all that sentence ( whereon rome founds her claime ) was left whole , so as to be read , saving this one piece of that sentence , [ aedificabo ecclesiam meam ] [ i will build my church , ] which was left faire and entire . that promise [ i will build my church ] is the magna charta , yea , the prima charta , the great and first charter of the saints in the new testament ; those words in the 16. of mat. being the first that christ uttered about it ; and so , contain within them , all lesser promises of all sorts , that follow , that concerne the building of his church , or any piece of it . now all that concerne the building of his church , are reducible unto these two heads : first , the preservation and enlarging of his church mysticall , and of his saints on earth ; and thus considering them personally , although they should be scattered each from other : or secondly , the building up his church , as gathered in assemblies to hold forth his publique worship in the world , as that place forementioned , is apparently to be understood by the next words : for he speakes of the keyes in the following verse ; whereby are meant all media cultus , all ordinances of worship , whereby his church is built . so then this reason taken from [ aedificabo ecclesiam ] branches it selfe into two parts ; the first is taken from his love to his church mysticall , on his saints simply considered as such : the second is from his interest in his owne worship : for which he loves his churches that are the seat of it , more then all the world . 1. his love to his church mysticall is such , that no mountain of opposition can stand before it , to hinder the enlargement & building of it up . this reason you have isai. 43. 3 , 4. i gave egypt for thy ransome , ethiopia and seba for thee , since thou wast precious in my sight , thou hast been honourable , [ and i have loved thee : ] therefore will i give men for thee , and people for thy life . it is put upon this reason , quia amavi te , because i have loved thee ; and that , more then all the world . or if you will have it exprest in the language of this similitude here in the text , mountains shall depart , and hills be removed , but my kindnesse shall not depart from thee , sayes god , isai. 54. 10. it is such a kind of speech as that of christs : heaven and earth shall passe away , but not a tittle of my word , &c. 2. his love to his churches holding forth his name and worship in the world , is such , as nothing shall withstand the repairing and perfecting of them , and of that his worship and every parcell of it . if god had not such assemblies in the world , he should have no worship . therefore these churches are called the ground and pillar of truth , both where it growes , and where it is held forth ; 1 tim. 3. 15. he there speakes of church assemblies , as wherein timothy was to learne how as an euangelist to behave himselfe , in the ordering and governing of them , as you have it in the words immediately fore-going , th●● thou mightest know how to behave thy selfe in the house of god , &c. and the truth is , that that building of the house of god , of which only zachary here gives us occasion to speak , was but the compleating all the ordinances of worship . it was not so much the building up the nation of the jews that was here directly intended ; but the building of their temple , the seat of worship , and introducing the candlestick , &c. and their assemblings there to worship according to gods owne prescription , was more to him , and is so still , then what ever else was or is done in the world . in the 87. psal. ver. 2. the lord loves the gates of sion more then all the dwellings of jacob . the gates of sion were the gates of the temple that stood upon mount sion , set open for the jews to worship in ; and these he loves more then other societies , or assemblings , though of jacob , and this more then them all , take them all together ; whether civill in their cities and families , or religious in their synagogues ; where they were capable but of some few , not of all the ordinances that were in the temple . and the reason of this his love is , the great concernment that his publique worship is of unto him . god hath but three things deare unto him in this world , his saints , his worship , and his truth ; and it is hard to say , which of these is dearest unto him ; they are mutuò sibi fines . god therefore ordained saints to be in the world , that he might be worshipt ; and reciprocally appointed these ordinances of worship as meanes to build up his saints . in the commandements ( the epitome of the old testament ) the institutions of gods worship have the second place : the second commandment is wholly spent thereon ; and therein how jealous doth god professe himselfe of any aberration or swerving from his own rules ? now jealousie ( you know ) proceeds from the deepest love . yea the third and fourth commandements are taken up about it also ; the one about the manner , that his name ( for so his worship is called , micah 4. the 5. ver. compared with ver. 2. and 3. ) might not be taken in vaine ; the other about the time . and then in the lords prayer , ( which is the epitome of the new testament ) in the second petition ( if not the first ) the worship and government of his church comes in ; for his worship is his name , ( as was said ) and we desire that to be hallowed : & nothing is more properly christs visible kingdome here , then the right administration of ordinances in his church , which doe set him up as king of saints . to this purpose i shall open that in the 15. of the revelation , where when the saints had got a temple over their heads , ver. 6. ( as was before hinted ) then they call for a true and right worshipping of christ , and this because he was king of saints : they sing , great and marvellous are thy works , lord god almighty ; just and true are thy wayes , thou king of saints . who shall not feare thee , o lord , and glorifie thy name ? for thou onely art holy : and all nations shall come and worship before thee , &c. there are three paires , or conjugata , which harmoniously answer one to another : first , here is a double title and kingdome given unto christ , 1 [ lord almighty , ] 2 [ king of saints : ] or ( if you will ) he is king of nations , and king of saints : 1 king of nations , for so in that parallel place , jerem. 10. 7. ( from whence these words here uttered are evidently taken , and therefore it is quoted in the margent ) he is called ; & so is all one with that expression here , [ lord god almighty , ] unto which 2 they adde this other , thou king of saints : and so these two are distinct , and both his titles . then secondly , here is a double duty sutably due unto him according to these his titles , to fear him , and to worship him , both which are expressed by this generall , to glorifie his name . thirdly , here is a double declaration of the justnesse of these titles , & the ground that calls for both these duties , his great and marvellous works in the world declaring him to be lord god almighty , or king of nations , and therefore feare is due unto him , ( and accordingly in jeremy we onely read , who would not feare thee , o king of nations ? ) and then there are his just and true wayes , declaring him to be king of saints , ( which these here in their song adde unto that of jeremy ) and this calls for worship from us unto him : who shall not worship thee , o king of saints ? for true and righteous are thy wayes and judgements . in fine , here is christs supremacie acknowledged both in matters civill and ecclesiasticall , in his government of the world , and of his church . and as he is knowne to be king of nations by his works of providence abroad in the world , so to be king of saints , by those true and righteous wayes wherein his churches are to walk . and a parallel place unto this latter , ( as that of jeremy was unto the former ) is that in psal. 68. 24. where the psalmist speaking of this worship of christ , sayes , they have seene thy goings , o god , even the [ goings ] of my [ king ] in the [ sanctuary . ] mark it ; the goings he speaks of are restrained to his goings in the sanctuary ; and spoken of him also as the churches king , [ my king . ] and so the words are the very same in sense , that they in the temple here doe utter , [ just and true are thy wayes , thou king of saints . ] and the psalmist evidently speaks of his waies of worship in the church , as appeares by the very next words , ver. 25. the singers went before , the players on instruments followed after , &c. expressing the worship of him in his church in the language of the old testament , and he as their king in the midst of them , going in his greatest state . and yet more clearly , ver. 26. blesse ye god in the congregations . yea and all this proves to be new testament too , and a prophecie thereof , though uttered in the phrase of and in a prophecy of the old. for what is said in the 18. ver. before of this their king , is by the apostle in ephes. 4. 8. applyed unto christs ascension : thou hast ascended up on high , thou hast led captivity captive , and hast received gifts for men , namely , the gifts for building of his church , and directing of his worship under the new testament , as it is expounded by the apostle in the following verses . and therefore that which i have even now cited out of that psal. ver. 24 , 25 , 26 , &c. is to be understood as meant of the worship of the gospell in the congregations thereof , erected after christs ascension . i shall adde but this , these waies are called just and true , in opposition to wayes invented by men , which on the contrary are unrighteous and false ; psal. 119. 104. through thy precepts i get understanding , therefore i hate every false way . there is certainly a right rule , or way chalked out for every administration in gods sanctuary , if we could finde it out . to illustrate all this by a similitude from other kings . two thinges manifest a king to be a king , & shew forth the glory of his majesty : 1. his power and rule abroad throughout all his dominions : 2. the observance , the worship , and state ceremonies that are at court ; and these shew him to be king as much as the former . this we may see in solomon , whose royalty and majesty was held forth thereby , as much as by his power , 2 chron. 9. 4. when the queene of sheba had seene the house that he had built , the meate of his table , the attendance of his ministers , and their apparel , and his ascent by which he went up into the house of the lord , it was said , there was no more spirit in her . and in the 17. & 19. verses , he made a throne for the glory of his majesty , the like whereof was not made in any kingdome . now christs court on earth are his churches , which are called gods house , heb. 10. 21. and 25. compared . and there his throne is set up , as in the temple of old . in all the visions of god , as sitting on a throne made unto the prophets , that throne is presented as in the temple : so esay 6. 1. i saw the lord sitting upon a throne , high and lifted up , and his traine filled the temple . the temple was therefore called the place where gods honour dwels , psal. 26. 8. that is , his court : as some of our kings houses are called honours . and thus in the new testament , in the representation of the church on earth as worshipping him , rev. 4. 8 , 9 , and 10. verses : this church hath a throne in the midst of it , and god sits thereon , ver. 5 , 6 , 7. so that indeed , there is nothing doth more exalt and glorifie god then his publique worship , and the government of his church purely and rightly administred . 1 chron. 16. 29. give unto the lord the [ glory ] due unto his name , [ worship ] the lord in the beauty of holinesse . these two are joyned together . ( the like you have psal. 29. 2. ) and it is part of that song which david made when he brought back the arke , and so set up gods worship . and further , in esay 60. 7. it is called the house of his glory ; and that chapter is a prophecie of the gospel , ver. 5. now if the worship of god , and the government of his house , and every ordinance thereof tend so much to his glory , and set him up as king ; then how much is he engaged to perfect it ? he will fully shew himselfe to be king of saints in his worship , as well as king of nations in his works . and therefore as his work is said to be perfect , deut. 32. 4. so he will in the end make his worship perfect , ( i speak for the outward administration of it ) even the perfection of beauty , ( as the psalmist calls it , psal. 50. 2. ) which it cannot be styled , whilst any part is wanting , or misplaced : or ( to conclude this reason in the language of the metaphor in the text ) god is not like the foolish builder , that will begin to lay the foundation of his church , and not fully perfect and finish it . the first use shall be an extract of the first branch of this doctrine . let gods people therefore know their strength ; though their enemies be as mountaines , yet in a cause of god and his church , let them not be affrighted at them , deut. 7. 21. yea let them despise them all , as the phrase is , esay 37. 22. when rabshekah brought a threatning ambassage from the king of assyria , with this preface unto it , thus saith the great king , the king of assyria , ( esay 36. 4. ) where are they among all the gods of the countries , that have delivered their land out of my hand ? &c. in answer to this , what doth good hezekiah , through the prophets encouragement , returne againe , but this , the virgin , the daughter of sion hath despised thee , esay 37. 22. although she be but a virgin , yet she hath a champion who is in love with her , that will take her part , and fight her quarrell . the people of god are weak in themselves , but they have a strong captaine ; so christ declares himselfe to be unto them , josh. 5. 14. as the captaine of the lords hoast am i come . and if a lyon be the captaine , though the armie consists but of harts and sheep ; yet they will be too hard for the wolves that come against them . it is the comparison the scripture useth , esa. 31. 4. like as the lion and the young lion roaring on his prey , when a multitude of shepheards are called forth against him ; so shall the lord of hoasts come downe to fight for mount sion , and for the hill thereof . and then how still and quiet is the enemie and avenger ! jesus christ was borne , as to be a king , so a conquerour ; and we may style him king jesus the conquerour ; so rev. 6. 2. he went forth conquering , and to conquer . if god will throw downe all mountains of opposition , that hinder the perfecting of his church : then get up your faith and resolution , for this great worke of reforming the church , and forecast not what opposition you are like to encounter with , get but your hearts filled with faith , and you will be able to say , ( as zerubbabel here ) who art thou , o great mountaine ? it was long ere zerubbabel could be brought to believe , or to resolve to doe it , the discouragements were so great : the greater mountaine of the two was the unbeliefe in his owne heart ; but when he once did resolve to set upon the worke , he found all those mountains to vanish before him . to speake still in the language of the metaphor here , have but as much faith as a grain of mustard-seed , and you may say to this mountain , be removed into the sea , and it shall be removed : hezekiah was a great reformer , he removed the high places , and brake the images , and cut downe the groves , and brake in pieces the brazen serpent , 2 kings 18. 4. and then withall it is added in the following words , he trusted in the lord god of israel , ver. 5. they that will reforme a church or state , must trust more in god in doing it , then in any work else . is a word of caution : for if the worship of god and every part of it doth so much concerne gods glory , ( as hath been shewed in the reason of this doctrine ) then take heed how you meddle with it . be sure you set the service of the house of the lord in its right order , ( as the phrase is of hezekiahs reformation , 2 chron. 29. 35. ) and that according to cleare light from the word of truth . know and consider , that you meddle with edged tooles , when you take this work in hand . which i speak , not to discourage you from it ; but to make you wary in , and attentive to it , more then all the works you ever did set your hands and hearts unto . it was a good and a religious purpose in david to bring back the arke ; and for the substance of the duty , he was right in it ; he mistook but in the order : he set it upon a cart , when as the priests shoulders should have carryed it . himselfe thus speaks of it , we sought not god after the due order , ( that is , gods institution ) 1 chro. 15. 30. and when it was like to fall , ( god confuting thereby their errour ) uzzah did but touch it to keep it up , ( and that too was done out of a good zeale ) god smote him for it ; though god himselfe acknowledgeth it to have been but an error , or rashnesse in him , even when hee smote him , 2 sam. 6. 7. the anger of the lord was kindled against uzzah , and god smote him for his [ errour . ] but yet it was an errour about the arke , ( gods worship , ) and a small one there is dangerous . but you will then say , we had best not meddle with it at all , but let it alone , and leave it as it is . it is true , that david himselfe in his feare had just the same thoughts , 1 chron. 13. 12. david was afraid of god that day , how ( sayes he ) shall i bring the ark of god home to me ? if men be stricken thus for touching of it , god be mercifull to me , ( thought he ) let it rather remaine where it is . so david brought not the ark home to himselfe , but carryed it aside into the house of obed edom , ver. 13. but god did soon confute him of this his error also ; for the 14. ver. tels us , that the lord blessed the house of obed edom , and all that he had . and then david began to bethink himselfe , surely if it brings a blessing upon the house of obed edom , it will doe the like on mine too . and then we reade in the 13. chap. he prepared a place for it , and brought it home ; and he being by this breach made , put upon searching into the word , found that the levites onely ought to carry it , and that because they did it not at the first , the lord therefore made a breach upon them , ver. 30. now above all all observe , that when he amended that errour , and brought it home , he was blest , and blest indeede : for no sooner did hee thinke of building a house for it , but god promised to establish his house for ever . 2 sam. 7. 11. and reade the 18. chapter , and you shall see how all his enemies upon this were subdued afore him . and then of his sonne solomon , god sayes in the 13. ver. he shall build an house for my name , and i will establish the throne of his kingdome for ever : his own house and the kingdome were established together by it . thus likewise when this second temple was to be finished , god provokes them to it by this , [ from this time will i blesse you , ] hag. 2. 19. and as he blessed them , so he will blesse you , and your families , and the kingdome . to instance in some particulars , ( which have been in your hearts also , as that purpose was in davids ) together with encouragements out of the scriptures suited thereunto . you have declared your godly resolution to be ( to expresse it in your own words ) to use your utmost endeavours to establish learned and preaching ministers , with a good and sufficient maintenance throughout the whole kingdome , wherein many dark corners are miserably destitute of the means of salvation ; which project tendeth to enlarge christs mysticall church . from this time god will blesse you ; ( look for it ) and establish the kingdome by it . the scripture for your encouragemēt holds forth an example of just the like practice of one of the best kings , and of that same blessing following upon it , which is in all your aims , 2 chron. 17. 7 , 8 , 9 , 10. jehoshaphat in the third yeare of his raigne sent to his princes , to teach ( that is , to countenance the teaching of the word ) in the cities of judah , and with them the levites and priests , and they taught in judah , and had the book of the law of the lord with them , and went throughout all the cities of judah , and taught the people . here is the same practice that you have resolved upon ; & the successe is answerable to your hearts desires : for ver. 10. it followes , and the feare of the lord fell upon all the kingdomes of the lands that were round about judah ; & they made no warre against iehoshaphat . this will secure the land , as much as that posture of warre you intend . you have also issued out an order for the purging out divers innovations in & about the worship of god , for the abolishing of all crucifixes , scandalous pictures , &c. and other the like superstitions . go on to establish it ; you will establish the kingdome by it . not to quote the book of kings and chronicles , which is abundant in such examples ; we have an instance more ancient of the like blessing of god upon the like practice , gen. 35. jacob reformed his family of all their strange gods , and all their eare-rings , ver. 2. & 4. and the successe was , that the terrour of god was upon all the cities round about them , ver. 5. you have likewise declared , that you intend a due and necessary reformation of the government and liturgie of the church , &c. you will finde the like blessing to be upon this also , in the warre you have undertaken against the popish irish rebels . when abijah king of judah was to fight with jeroboam king of israel , that had perverted the worship of the lord , see how he pleades the cause against them and his armie ; ye have cast out the priests of the lord , but as for us the lord is our god , and we have not forsaken him , and the priests which minister unto the lord are the sons of aaron ; that is , such as by gods owne appointment were to governe the church , and to minister afore the lord : and they burne unto the lord every morning and every evening , burnt sacrifices , and sweete incense ; the shew-bread also set they in order upon the pure table , and the candlestick of gold with the lamps thereof : we keepe the charge of the lord our god , but you have forsaken him , and behold , god himselfe is with us for our captain , but you shall not prosper , &c. ver. 9 , 10 , 11 , & 12. and the issue of all this is recorded ; ver. 16 , & 17. god smote jeroboam , and all israel before abijah and judah , and the children of israel fled before judah , and abijah and his people slew them with a great slaughter , so that the children of israel were brought under at that time . but on the contrary , if you falter in the matter of religion and worship , know , that from that time god will curse you , as he did jeroboam and israel with him ; who when he had set up the calves , to hold the people to him , god threatens his house to take it away , as a man take away dung untill it be all gone , 1 king. 14. 10. and as for israel and the state of that kingdome , he threatneth to smite it as a reede is shaken with the water , ver. 15. whereas you may stand as a rock in the waters , and all alterations and turnings of the streame would but dash and breake themselves upon you , you all that while abiding firme & immoved ; you will then become as a reede in the waters , tossed up and downe , with contrary motions of feares and troubles , as the streame carryes you this way or that way , even as that state of israel from that time was but fluctuating , and at best , unstable as waters with variety of governments and governours , the streame of the people sometimes turning one way , sometimes another , ( as in the story appeares ; ) and in the end , god sayes that he will root up israel out of this good land , and pluck up this reede even by the roots , when it hath beene tost a while up and downe . so it follows there . i will end this caution with two rules . first , be sure you establish nothing but what you have full , cleare , and generall light for . secondly , condemne nothing , and suffer nothing to stand condemned , in which , you in your consciences are doubtfull , there may be a truth : for if you should build the least hay and stubble , you will not onely suffer losse , but lay a foundation of a new rent and division in the age to come . for there is a spirit mentioned in the text , even the holy ghost , who will not rest working in mens spirits , till the whole building be rightly framed according to the pattern in every piece of it . and what ever is amisse , and not according to his minde , the light of his fire will both discover it and burne it up , which leads me to the 5. observation , which is this : that god carryes on the work of finishing his temple , [ not by power nor might , but by his spirit . ] by spirit he meaneth the holy ghost , by a more immediate hand stirring up mens spirits unto this work ; turning and convincing them of the truth , and of their duty towards it ; and likewise by coincident acts of providence , so apparently wheeling about to the effecting of it , that though might and power be brought to concur in it , yet so as his hand alone shall be seene and acknowledged in it . and thus his [ spirit ] here is manifestly interpreted in the 10. ver. where it is said , that as all should see the plummet in the hand of zerubbabel , ( the instrument of building it ) so they should perceive those seven eyes of the lord , which run to and fro through the whole earth : ( that is , his eyes of providence , called seven , because of their perfection ) these to have so guided and managed all the affairs thereof , that all the rayes and beames of providence issuing from those eyes , might be seene to meet in the accomplishment of this , as their ultimate aime and scope . now these seven eyes , rev. 5. 6. are called the seven spirits of god , sent forth into all the earth : and rev. 1. 4. are plainly interpreted to be the holy ghost in his various workings , for grace and peace is there wished from the seven spirits . thus much for the explication of it . now that the building of the temple is thus more immediately carryed on by the working of the holy ghost , you may reade it all along in all the story of the building of this temple in the old testament , as likewise in that of the new . first , the laying the foundation of this temple , it was done indeed by the power and might of cyrus ; but yet ezra 1. and 2. it is added , the lord stirred up the spirit of cyrus ; and how , but by a meere act of fore-sight or providence afore-hand about it ? god had an hundred yeers before his birth , by his spirit written a prophecie of him , and that by name , esay 44. ult. which these jews shewing him , gods spirit stirred up his spirit thereby ; for in his proclamation himself sayes , the lord hath charged me to build him an house at jerusalem , so ver. 2. of ezra 1. and when he had thus given leave to the jews to goe and build it , yet still it was a great matter of self-denyall to them , to leave their houses and gardens which they had built and planted at babylon , jer. 29. 5. therefore it is further added in the 5. ver. of that 1. of ezra , then rose up the chiefe of the fathers , and the priests and levites , with all them whose [ spirit god had raised up ] to build the house of the lord . and then again , when it came to this second work , the finishing of it , they were exceeding backward to it ; but god sent two prophets , who convinced them of their duty ; and therefore hag. 1. 14. it is expresly and on purpose put in , that the [ lord stirred up the spirit ] of zerubbabel , and the spirit of jeshuah , and the spirit of all the remnant of the people , and they came and did work in the house of the lord their god . and againe , whereas the persian kings had made decrees against the building of it , ( which was the greatest impediment of all the rest ) god brought darius his heart at last off to it , and that by so unexpected a way , as made all the people joyfull : so it is expresly said , ezra 6. 22. they kept the feast of unleavened bread with joy ; for the lord had made them joyfull , and had turned the heart of the king of assyria unto them , to strengthen their hands in the work of the house of god . yea and his heart was so much stirred in it , that he not onely makes a decree for it , ver. 8. but likewise against all those that should oppose it , under a capitall punishment , ver. 11. yea , he curseth all that should put to their hand to alter it , ver. 12. so that the enemies that before opposed it , were now constrained to further it , ver. 13. all this was done , ( as you see ) not by power , nor by might , but by gods spirit . thus much for this instance in the text out of the old testament . see the like in gods building his church in the new ; both in setting up his church in the world at first , when heathenisme backt with the power of the romane empire stood in the way of it ; and likewise in raising it up againe , when antichrist had throwne it downe . for the first , ( the erecting of it ) did he use might , or power , or an armie ( as it is varied in the margent ) to conquer the world by ? no such matter : he chooseth twelve or thirteene men , whereof the most were poore fisher-men ; and he sends them not all together in one troop neither , but dispersed apart into severall parts of the world , some taking one country to conquer , some another : the most ridiculous course in appearance , for such a designe , that could be imagined . yet ( as revel. 6. 2. ) christ in these went forth conquering , and to conquer , and took nothing with him but his bow , ( as it is there ) and his arrowes , ( as it is psal. 45. 5. ) the preaching of the gospel , even the foolishnesse of preaching , ( as the apostle calls it ) yet hereby the people fell so under him , ( as the psalmists phrase there is ) that in three hundred yeares that whole empire was turned christian , and heathenish worship throwne downe ; and this you see not by power , nor by might , but by his spirit . but then again antichrist steps up , the beast of rome , and after him all the world wondered , ( that is , the european world , ) revel. 13. 3. saying , who is like unto the beast ? who is able to make warre with him ? ver. 4. but at the 14. chap. a lambe encounters him , and but with a handfull in comparison , out from among whom he sends a few emisaries , to preach the everlasting gospell to every nation , tongue , and kindred : ver. 6 , &c. and in the end he wins all the northerne kingdomes , to embrace that gospell , and will stil goe on to conquer and winne ground , so that in the 15. chap. and 2. ver. we reade of a perfect victory over the beast : and whereas before it had beene said of his holinesse the pope , who is like unto the beast ? now it is said , ver. 4. who shall not feare thee , o lord ? for thou [ onely art holy . ] and whereas afore all the world wondred after the beast , and worshipped him ; the world is now so altered , that it is said , all nations shall come & worship before thee , in the same 4. v. and now the wonder is as much , how all this is brought about : not by power , nor by might , but by his spirit . so it is expresly said , 2 thes. 2. 8. speaking of this man of sin , he sayes , whom the lord shall consume with the [ spirit of his mouth : ] that is , by his spirit , in the preaching of the gospel , and working in the hearts of men , and overcomming kingdomes unto christ and his church : so we reade revel. 17. 4. the lambe shall overcome the kings that made war with him , and yet not by power , but by his spirit . the reason of this is , because the building of gods church is his owne businesse , in a more speciall manner , more then any other ; therefore he will be sure to doe it himselfe , and more immediately be seene in it . as it is said of christ personall , ( the tabernacle of his humane nature ) heb. 9. 12. that it was not made with hands , that is to say , not of this building , ( as the apostle there speaks ) that is , it was not framed by the power of nature , as other men are , but by the spirit : so it is true of christ mysticall , his body , and the tabernacle of his church . it is not of the ordinary make that other societies of men ( whether families or kingdomes ) are of ; it is not made with hands , ( with humane wisdome or power , as they are ) that is to say , is not of this building . thus heb. 3. 4. every house ( sayes the apostle ) is built by some man ; that is , all kingdomes , families , and societies , god in an ordinary providence leaves to men to build in their owne way ; but ( sayes he ) he that built all things , is god . which is spoken of gods building his church , ( which is his house ) and all things appertaining unto it , as is evident both by the fore-going words , ver. 3. he that built the house ( the apostle speaking of christ , who is god ) hath more honour then the house : and also by those words that follow after , moses was faithfull in all his house , ( namely , in the building of that house then ) as a servant : but christ as a son over his owne house , ( now ) whose house are we . the reason why thus himselfe by his spirit builds it , is held forth in that one world , it is his [ owne ] house : and therefore he will over-see the doing this himself , and will doe it so , that none shall share in the glory with him , although he useth them . first use , is , that which is made of it in the 10. verse , namely that in matters which concern the building of the church , we should learne to despise the day of small things : the prophet speakes it by way of reproofe , who hath despised the day of small things ? because the beginnings of this worke then were but small , and there was little appearance in humane fore-sight to effect it : therefore , who almost was there that did not despise it , and despaire of it ? remember that there is a spirit in the text , and no man knowes how far he may carry on the smallest beginnings , which he layes as the foundation of his greatest works , that his owne immediate hand may the more appeare . the kingdome of heaven was at first but as a graine of mustard-seed , ( sayes christ ) the least of all seeds ; but when it is growne , it is the greatest of hearbs , and becomes a tree , mat. 13. 32. in the 2. of dan. ver. 34 , & 45. there is mention made of a stone that was cut out of the mountain without hands ; which expression is used not onely to shew the divine power that accompanied it , but to intimate , that it was at first but some little stone , which without hands dropt out , or was blowne downe from the mountaine ; for if it had beene a great one , it must then have had hands to cut and hew it out , and to throw it downe . and yet loe this little stone became a mountaine , and filled the whole earth , as it there follows . a second use is , that which is in the text , that when you see any thing done for gods church beyond the reach of humane wisdome and fore-sight , that you would fall downe and cry ( as they are taught here ver. 7. ) grace , grace unto it : you are not to cry up zerubbabel , zerubbabel , that is , any meanes or instrument whatever , whether king or parliament , much lesse this man , or that man , but to exalt the free grace of god , the worke of which alone it is and hath beene . one word more unto zerubbabel , the text cals for it ; this is the word of the lord unto zerubbabel . from which let the observation be this : that this worke of finishing the temple , lies first and chiefly upon zerubbabel , and his elders to take care of : that is , upon prince and elders . and though jeshuah and his fellowes the priests are intended , ( as being the one of those olive trees formerly mentioned ) yet zerubbabel and the magistrates are onely spoken to . all such motions should come first from you ; it is your duty to be the he-goats of the flock to lead on all the rest , as the prophet ezekiel speaks : thus ezra 1. 5. then rose up the chiefe of the fathers of judah and benjamin , to build the house of the lord : it had otherwise never been done to purpose . so in the building of the temple at first , the motion came first into davids heart ; 1 chro. 29. 3. i have ( sayes he ) set my affection to the house of god : and then , ver. 6. the chiefe of the fathers and princes of the house of israel , they follow ; and then fell in the people , and they rejoyced and offered willingly , so ver. 13. you should commend unto the people what is good and right . let us bring back the ark of our god unto us , ( said david , 1 chron. 13. 3. ) and no sooner had he commended it unto them , but ( as it followes , ver. 4. ) all the congregation said , they would doe so , for the thing was right in the eyes of all the people . and the reason why this is your more especiall duty , is , because god hath honoured princes and magistrates above , and set them over others : and as those who honour god , god will honour ; so those whom god hath honoured , he expects should honour him ; and you cannot doe it better then this way : for how much his honour is concerned in his worship , you heard before . let the honour of it move you : take the renowned men in scripture , and their greatest glory hath been to be builders of gods house . it is mentioned as moses his highest honour , heb. 3. 2 , 3 , 4. and david ( though a king already ) accounts this a greater honour then his crowne . so 1 chron. 29. 14. who am i , ( sayes he ) and what is my people , that we should offer so willingly ? he speaks it of offering towards the building of the temple . and in the new testament it is the apostles honour , that they were master-builders ; yea it is made christs highest honour , heb. 3. 3. this man was accounted worthy of more glory then moses ; in as much as he who hath builded the house , hath more honour then the house . so far as you are capable of it , and have power to doe it , be in this conformed unto him . the prize of this honour is set before you , and you have the first offer of it . an opportunity such as these last hundred yeeres wellnigh have not afforded the like to it . this parliament seemes to have been called by god , for such a time as this ; and if you will not doe it , god will doe it without you : as he said that deliverance , so ( say i ) reformation will arise some other way ; god hath a spirit here in the text , that will worke it out in mens hearts , if power and might should not : and that will be little to your honour , as deborah said to barak . in the 5. of micah , ver. 7. the remnant of jacob is said to be as a dew from the lord , and as the showers upon the grasse , [ that tarrieth not for man , nor waiteth for the sons of men . ] the prophet useth two similitudes , to shew both that the multiplication and growth of the church depend not upon man ; first , for their propagation , and their being multiplyed , he compares them unto the dew which is engendred and distilled from heaven immediately . therefore psal. 110. 3. new converts added unto the church are compared unto the dew , and gods begetting of them unto the womb of the morning , when over-night , the earth was dry . again , the growth and maintaining of them he compares unto the sprouting up of herbs and grasse in wildernesses where man comes not , & so their springing tarrieth not for man , nor waiteth for the sons of men , for them to come with watering pots to nourish them , ( as herbs in gardens do ) but these have showers from heaven that give the encrease : i the lord ( speaking of this vineyard ) doe keepe it , i will water it every moment , esay 27. 3. the conclusion . now for a conclusion , and winding up of all . is this word of the lord spoken to you , in a way of generall application onely , such as similitudinary examples ( which in some things hold a likenesse ) use to have , ( all things happening in the old testament for examples , and are written for our admonition , upon whom the ends of the world are come , as the apostle speaks , 1 cor. 10. 11 ? ) or is there not some more speciall word that applyes this vision of the candlestick & olive trees , as prophetique types of the like work of finishing the temple , to fall out under the times of the gospel , when the church is come out of popery ? that babylon was the prophetique type of rome , you all know where to find that ; it is in the 17. and 18. of the rev. and so applyed by the holy ghost . and that the foundation of this temple was the type of our first reformation when we came out from babylon , was in the first observation shewn you , out of chap. 14. and 15. and that the samaritans are by the holy ghost made the type of those that shall in any age corrupt the worship of god , by mingling idolatrous or popish superstitions , as our innovators have done ; we meet with the application thereof , by the holy ghost himselfe , unto some living in the best of churches under the gospel , namely , that of philadelphia , revel. 3. 9. who say they are jews , and are not ; behold , ( sayes god ) i will make them to come and worship before thy feet , and to know that i have loved thee , ( as speaking unto that church . ) now whereas the holy ghost describing them to be such as say they are jews , but are not , it is in a periphrasis of speech all one , as to say they are samaritans . josephus tels us , that when the jews were in a prosperous estate , the samaritans would then say that they were jews ; and that fore-mentioned place , the 4. of ezra , manifestly implyes as much ; for they there plead , we worship god as you doe , &c. and although wee passe not this judgement on mens persons , yet we may speak of causes and things as the scripture hath done before us . now as certaine it is , that those gods magistrates , who under the times of the gospel , especially in these last dayes , have and shall assist the reformation of the churches from under those samaritan superstitions , intermingled with their worship , and shall afford their countenance and aid to the finishing and perfecting the temple , they are typisied out by the olive trees here , ( which were then , zerubbabel their chief governour , and his elders : ) and accordingly we find as expresse an application of it by the holy ghost himselfe , as prophetically intended herein . thus in the same booke of the revel. ( in which prophecie of the new testament , the holy ghost borrows all the elegancies and flowers in the story of the old , thereby to set out the story of the new in succeeding ages ) in the 11. chap. ver. 4. the holy ghost describes the two witnesses , that should oppose the beast and his party in all ( and especially the later ) ages , saying , [ these are the two olive trees , and the two candlesticks standing before the god of the earth . ] where by the candlesticks are meant the churches ( as was shewn before ) and by the two olive trees the eminent magistrates and ministers that supply oyle , for the maintaining of these churches light and glory now , as zerubbabel and jeshua the priests did then . yea the holy ghost deciphers them not only by the very same hieroglyphique that is presented here in zachary , but also he useth the very same words which we find there in the interpretation of the vision , [ standing before the god of the earth . ] and further , this vision of the candlestick , & those two olive trees in zachary , did signifie , as was shewne , not so much ( if at all ) the first laying of the foundation of the temple , which had beene done many yeares before , but was eminently ( if not onely to hold forth that worke of finishing , and compleating it , which remained then to be done ; and to stirre them up thereunto was that vision as there given . therefore answerably now , the full analogie of the type must principally fall upon , not so much the first reformation , or laying the foundation of the churches reformation ; as upon a second work of the perfecting and finishing of them : and accordingly , as zerubbabel there in zachary is seene with a plummet in his hand , ver. 10. to measure out what remained unfinished for the building of the temple , so here in the 1. ver. of the 11. of the revel. john hath a reed given him , ( he representing the godly of those ages ) and is bidden to measure the temple of god , and the altar , and the worshippers , and this as supposing a temple to have beene already built , onely having too vast and great an outward court laid to it , ver. 2. and although the computation of the whole time of antichrists raigne , is there mentioned and annexed to these occurences ; yet but to this end to shew how that time allotted him to raigne should end & expire , and so in that to shew what passages should fall out in the church , towards the expiration of it , as a warning & signall of it , ( whereof these are the chiefe ) for chap. before , ver. 6. the angel that gives that prophecie in the 11. sweares that time should be no longer : ( that is , the beasts time : ) but untill the dayes of the seventh trumpet which were shortly then approaching : for immediately after these occurrences rehearsed wee find that that seventh trumpet sounds , ver. 15. of that 11. chap. but then you will say , there is mentioned after this an overcomming and killing of these witnesses by a warre of the beast , even his last war against the saints , whereby he shall throw downe there candlesticks , and cut downe these olive trees ; and if so , where then is all the encouragement which you have given ? i dare not 〈◊〉 , that this killing is as yet to come ; it is the greatest controversie in this book , whether it be past or no ; but however , supposing it not yet past , to take off discouragements from thence , first , for the time of it , we know it not how long , it may be a good while unto it , and in the meane time we may yet enjoy a summer of the gospel , and an harvest of a better reformation , a little time of which ( if it were to be bought ) were worth a world . secondly , if you attentively observe it , you shall finde that killing expressed by an allusion unto christs being crucified at last , and then their rising againe like his rising againe with an earthquake , and ascending into heaven , as these are said to doe , ver. 11 , 12 , 13. now with what doth christ comfort himselfe before he was to dye ? destroy this temple , ( sayes he ) and in three dayes i will raise it up againe : with the same may you be encouraged also , ( though you supposed it yet to come . ) it is but a destruite hoc templum , a destroying of that you are about to repaire , this temple , and but for three dayes and an halfe , no longer , for after three dayes and an halfe , ( as it is twice said , in the 9. and 11. verses ) god will reare it up againe , and that with advantage , making a better edition of it , even an holy of holies , in which the arke is seene , ( as ver. 19. ) in comparison of the former . yea , and further , ( as some think ) this killing shall be but a civill death , that is , of them as witnesses onely ; not a naturall death , as men : ( for how else are their bodies said to lye dead for three yeeres and an halfe ? ) and so the same persons shall rise again and enjoy the fruit of their former labours , and ascend into a greater glory . and thirdly , suppose this should come upon you , even when you are about to finish your work , ( as the 7. ver. hath it , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) when these olive trees are about to finish or [ perfect ] their testimony , ( as some doe read it ) yet let not even this cause you any whit to forbeare this work : christ knew he was to be crucified , yet he casts the money changers out of the temple ; and so do you : purge and reforme the temple , though you die for it , in the doing of it . it is worth the observing , that though it was told good king josiah in the beginning of his raigne , that god would bring evill upon hierusalem , because of their apostasie in manassehs time , and he knew that all he could doe in reforming should not quench gods wrath , 2 kin. 16. 17. yet he reformed with all his might , and therein there was no king before him , that was like unto him , ver. 23 , 25. doe you your duty , and serve your generation , ( as david is said to doe . ) be strong , and let not your hands be weake , for your worke shall be rewarded , as it is in 2 chron. 15. 7. i conclude all with that speech unto this whole state , which david used to solomon , concerning the building of the temple in his dayes , 1 chron. 28. 20 , 21. be strong and of good courage , [ and doe it ; ] feare not , nor be dismayed , for the lord god will be with thee , he will not faile thee , nor forsake thee , untill thou hast finished all the worke for the service of the house of the lord . and behold , the courses of the priests and the levites shall be with thee , for all the service of the house of god , also the princes and the people will be wholly at thy commandment . finis . die mercurii 27. aprilis , 1642. it is this day ordered by the house of commons , that no man shall print the sermons preached at the last fast day before the house of commons by mr goodwin & m. carol , besides themselves , for the space of these two moneths , without the particular licence and approbation of the said house of commons . h. elsynge , cler. parl. d. com. these are to give notice , that i appoint r. dawlman to print my sermon . tho : goodwin . notes, typically marginal, from the original text notes for div a85443e-340 an introduction to the exposition of the words . the exposition of the words , and vision . in the vision , two parts . 1. the candlesticks , what . 2. two olive trees , who . how fitly the candlestick lighted , signified the perfecting the temple . how fitly the elders and the priests are resembled by two olive trees . in the interpretation of the vision , three things . the samaritans opposition , why called a mountain . what by spirit . 1. obser. 2. obser. reas. 3. obser. reas. 1. reas. 2. use . 4. obser. reas. two branches of this reason : 1. his love to his saints . 2. gods love to his worship . how much gods glory is concerned in setting right his publique worship , and the government of his church . use 1. use 2. use 3. 5. obser. reas. use 1. the reasons of the dissenting brethren against the third proposition, concerning presbyterial government· humbly presented. westminster assembly this text is an enriched version of the tcp digital transcription a92287 of text r209981 in the english short title catalog (thomason e27_14). 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. 120 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a92287 wing r573 thomason e27_14 estc r209981 99868825 99868825 121181 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. a92287) transcribed from: (early english books online ; image set 121181) images scanned from microfilm: (thomason tracts ; 5:e27[14]) the reasons of the dissenting brethren against the third proposition, concerning presbyterial government· humbly presented. westminster assembly goodwin, thomas, 1600-1680. westminster assembly (1643-1652). answer of the assembly of divines unto the reasons of the seven dissenting brethren, against the proposition of divers congregations being united under one presbyteriall government. [2], 144 p. printed by g.m. for ralph smith at the bible in corne-hill, london : 1645. signed on f1r: tho. goodwin [and six others]. with a preliminary order to print. "the answer of the assembly of divines unto the reasons of the seven dissenting brethren, against the proposition of divers congregations being united under one presbyteriall government" has separate title page dated 1644; pagination and register are continuous. annotation on thomason copy: "about feb: 5th 1644"; the 5 in imprint date crossed out. reproduction of the original in the british library. eng westminster assembly (1643-1652) a92287 r209981 (thomason e27_14). civilwar no the reasons of the dissenting brethren against the third proposition, concerning presbyterial government·: humbly presented. westminster assembly 1645 21630 22 200 0 0 0 0 103 f the rate of 103 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2008-02 john latta sampled and proofread 2008-02 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the reasons of the dissenting brethren against the third proposition , concerning presbyterial government . humbly presented . london , printed by g. m. for ralph smith at the bible in corne-hill . 1645. die lunae , 23. decemb. 1644. ordered by the commons assembled in parliament , that three hundred and no more , of the reasons of the dissenting brethren against the third proposition touching presbyteriall government , and the answer and solution of the assembly to the said reasons , be forthwith printed ; and that the care of the exact printing thereof be referred to mr byfield : and the printer is injoyned ( at his perill ) not to print more then three hundred of them . it is further ordered , that no man presume to re-print , divulge or publish the said reasons and answers , or any part of them , till further order be taken herein by either or both houses of parliament . h : elsynge , cler. parl. d. com. reasons against the third proposition , concerning presbyteriall government , and the proofes thereof : viz. the scripture holds forth , that many particular congregations may be under one presbyteriall governement . humbly presented . if many congregations having all elders already affixed respectively unto them , may be under a presbyteriall government : then all those elders must sustaine a speciall relation of elders to all the people of those congregations as one church and to every one as a member thereof . but for a company of such elders already affixed , &c. to sustaine such a relation , carries with it so great and manifold incongruities , and inconsistencies , with what the scripture speaks of elders in their relation to a church committed to them , and likewise with the principles of the reformed churches themselves , as cannot be admitted . and therefore such a government may not be . the first proposition . that according to the scriptures , such a presbyteriall government necessarily drawes such a speciall relation , is evinced by parts thus . 1. they must have the relation of elders to all and every one of the members ; for church and elders are relatives . and the argument for the presbyteriall government is taken by the presbyteriall divines from this ; that many congregations in scripture , are made one church , and the elders thereof elders of that church . 2. that relation they have , must be a more speciall relation , as is evident from the practise and principles of this government . for when the congregations in shires are divided into severall presbyteries or deanries , the elders ( though neighbours ) of a bordering presbyterie , intermeddle not with the congregations under another presbyterie , and yet neighbour elders . it is therefore a speciall relation puts the difference , that those of these presbyteries do judge the congregations under them , as having a speciall relation to them , such as not to other congregations . the minor proposition . for the proofe of which , we present these incongruities as follow . first , this breeds many incongruous disproportions to the order set by christ , about the officers of the church . 1. to extend a pastors power of ordinary ruling beyond the extent of his ordinary teaching , is against the order which christ hath set ( and all extent of power must as well have an institution of christ , as the power or office it selfe , the difference of evangelists and ordinary pastors lay in extent of power , ) but the extent of a pastors ordinary ruling power , is but to that flock as his whole flock which he is able to feed . the first proposition is confirmed , first by scripture , secondly by reason . first by scripture , acts chap. 20. verse 28. take heed to your selves and to all the flock over the which the holy ghost hath made you overseers to feed the flock of god , which he hath purchased with his own blood . whence first we see the speciall limitation of their extensive power and relation [ to a flock ] and [ all in that flock ] is by the holy ghost , and not by man , and therefore is not to be extended by man , further then the holy ghost hath appointed . 2. the extent of that relation to that flock , and the whole flock they feed , and to feed all that flock alike . and if they be preaching elders , then to feed by preaching , and therefore are overseers to them to feed them , and this because they feed them . 3. he speaks to preaching elders especially , that feed by doctrine : for he propounds his own example to them , verse 20. that he had revealed the whole counsell of god . and peter seconds paul in this , 1 peter , chap. 5. verse 2. feed the flock of god which is among you , taking the oversight thereof . the flock {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} among you : is that flock any of them had relation to as his flock respectively . peter here writing unto the churches in severall nations chap. 1. verse 1. whereas in acts 20 ▪ and verse 28. the charge is to the particular elders of ephesus to that whole flock ; therefore that note of respectivenesse is here put {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} among you : that is , that flock which respectively belongs to you , as colossians chap. 1. verse 17. who is for you a faithfull minister , that is , your proper pastor : so the flock {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is your severall proper flocks that belong to you . and hereby it appears that their oversight is not extendible beyond their feeding . thus also heb. 13. verse 7. remember them that have the rule over you , and have spoken to you the word of god ; which he speaks of preaching elders , and of ruling elders ( of whom he speaks verse 17. ) obey them that have the rule over you , for they watch for your soules , as those that must give an accompt . and whether these places note out two sort of officers , preaching elders , ver. 7. and ruling elders , ver. 17. or but one sort , and so but severall acts of the same office , however if but one , yet still the ordinary rule over them was not farther extendible then their ordinary preaching ; if two sorts of officers , they being officers together in the same church , if the pastors power of ruling extends no farther then his preaching , then the meere ruling elders power , or his that is assistant to him , must extend no farther then the pastors also ; this is the naturall obligation to obedience , and so is the measure to set the bounds of the extent of ordinary church power . 't is one argument used against episcopall power , that they are inforced to obey him that speakes not the word to them , nor watches over their soules ; and this holds as well against these presbyteriall officers , when a man to be excommunicated comes before such , if he sayes i am not bound to obey you in such authoritative way , nor doe i owe a subjection as to a power of censure in you , for many , yea most of you , never spake the word unto me , nor did watch over my soule ; nay , perhaps the man can say , he never saw their faces afore . and it availes not to say that they may occasionally preach ; for take two places more , the 1 to the thes. chap. 5. ver. 12. speaking of respect to their officers , know them that labour among you , and are over you in the lord and admonish you : these two labour , and are over you , are commensurable ; that is , who make it their calling to have the care of you , which the many pastors and elders in a common presbyterie cannot . and labour , in what ? tim. epist. 1. chap. 1. ver. 17. expounds it , that labour in the word and doctrine : the elders that rule well , are worthy of double honour , especially those that labour in the word and doctrine . and expound this latter known place , whether of teaching elders only , or ruling and teaching both ( as the reformed churches doe ) however it affords this to us ; that the extent of ruling in either the one or the other , is but as large as teaching : and if it be meant of teaching elders only , that both rule and labour in the word and doctrine , yet if they be limited in labouring in the word ( as they are being fixed pastors to their own congregations ) then in ruling . and if it be meant of ruling elders ( as distinct from them ) yet their ruling is but of the same extent , that the others labouring in the word is , and that is extended but to one congregation . and secondly , reason is for this ; for in a pastors office in which preaching and ruling are joyned , yet his power of ruling flowes in him from , and is the adjunct of his power to preach , and to be sure it is not extendible further ; and however yet there is the same proportion of either , and then by just reason the extent of the church which is the subject of his ordinary ruling cannot be extended larger then what is the ordinary subject of his preaching , and so these relations are of equall limits ; if a father hath the power of governing , as a father , then it is extendible only to those he is a father to . and that a pastor hath his ordinary ruling power annexed to his ordinary power of preaching , is proved by these reasons . first , if not upon this ground , then upon some other , not by any speciall faculty or office , over and above this of preaching , for then he should be ordained a ruling elder over and above his being first a preaching elder as a new faculty given him , or by being made a ruler first , and then this of preaching superadded , as the bishops first made deacons then presbyters . but secondly , all the keyes are given him at once , the keyes of ruling with the keyes of knowledge , the power of the staffe intrinsecally followes , his being a pastor or shepheard ; and though the one is a power of meere order , namely that of preaching , and that of his ruling be a power of jurisdiction ( to be exercised with others and not alone ) yet still his receiving power to joyne with others in those acts of rule of jurisdiction is from this his power of order , and the ordinary extent of his authority therein , is extendible no farther then his ordinary call to preach . yea thirdly , the extent of the power of the apostles themselvs , in ruling in all the churches was founded upon , and extendible with their commission to preach in all churches , and their very call and obligation being not to preach in a set fixed relation , as ordinary pastors calling is , but to all churches in all nations : hence their power of ruling was answerable ; it was their very call to be universall pastors , and therefore universall rulers ; yea and in reference to those that are without , their authority of ruling was narrower in the extent of it then of their preaching . the apostles might preach to heathens , and their call was so to doe , to convert them , but they had not power to rule all men : what have i to doe to judge them that are without ? but in this way of presbyteriall governement , though they also may occasionally preach where they may not rule , yet the proportion of their ordinary ruling , is extended beyond the proportion of their ordinary preaching , which it was not in the apostles themselves . secondly , it breeds an incongruous disproportion between the offices of ruling and preaching elders compared among themselves , for this governement makes the extent of the ruling elders office and relation , to be larger then that of their teachers or pastors ; for the pastor , quâ pastor , is limited to his particular congregation he is fixed to for the ordinary performance of his office , as the deacons also are ; but the ruling elders office , quâ ruling elder , is extended over all these congregations in this presbyterie . the ruling elder performes his office in the highest perfection of it , as to admonish , excommunicate in all these churches , but the pastors are limited in the highest work of their callings , preaching being more excellent then ruling , yea then baptizing unto one congregation ; that in the first epistle to tim. chap. 5. ver. 17. ( interpret it as you will ) justifies this . thirdly , it perverts the order and distinction of teaching elders , and meere ruling elders ( as the reformed churches call them ) or church governours ( as the assembly ) that whereas christ hath made some teaching elders , and some ruling elders , and these distinct in this , that the preaching elders office is to preach and rule , the ruling elders office only to rule : this frame of presbyteriall government , makes one person not only to doe both these works , ( which in a particular congregation every pastor doth ) but formally to be both those offices , in respect of a double relation he doth susteine , namely , a pastor to be a preaching elder to the congregation where he is fixed , and a meere ruling elder to the rest of the congregations of a classicall church : for it is demanded , when a pastor in a particular congregation is in this common presbyterie , what sort of officer he is to that presbyteriall church ? an elder he is , because he doth the work of an elder ; a teaching elder to that church he is not , for to that whole church he labours not in the word and doctrine . timothy , epist. 1. chap. 5. ver. 17. therefore a meere ruling elder he must be , and so the same man beares two sorts of offices , and by this meanes there are two sorts of meere ruling elders , whereas in a particular congregation , a pastor though he rules , yet he ruleth as a pastor to that congregation . and this disorder and confusion is further set out , in that , by this meanes the same officer hath a full relation to one church , and but halfe a relation to another , and causeth him to performe the whole of his office to one church ( the particular church ) he hath relation to , and but the halfe thereof to the other . fourthly , it makes an incongruous disproportion between the extent of the relation of those two offices of elders and deacons unto a church . if the scriptures had intended many churches making one church , and the elders of those many churchers to have been elders in common to those churches as one church , then in like manner the deacons of all those churches should make up a common deaconrie , and be deacons in common unto all those churches in an ordinary way as the other are elders : but this is contrary to the practise of the reformed churches , though subject to the presbyteriall government , in which the deacons have the ordinary relation of deacons in no respect extended further then to a particular congregation , nor doe they exercise acts of that office in an ordinary way to other congregations , nor otherwise to neighbour congregations then to any other ; much lesse is there a common deaconship of them all , and why should not the later be erected over all those churches as one church , as well as a common eldership ? especially if in matters of this nature , par ratio should carry it ; every church , quâ church , being a body , hath relation to all its officers as organicall members thereof ; so. rom. 12th . and the 4th . and the apostle writing to philippi , a church in a city , he writes to the bishops [ the elders ] and the deacons as both alike officers of that church . and acts chap. 6th . the deacons of the church of jerusalem ( if there were many congregations as our brethren suppose ) were chosen by the whole multitude when gathered together by the 12. and therefore were deacons of that whole church as well as the elders , elders thereof . now if the deacons office should thus be extended to all the congregations as the elders is , then why should not each church be bound to bring contributions to the deacons of each church , and to be distributed in common ? and so our purses should be subject to the deacons in common , as farre as our persons to the elders in common , and they might challenge the same power in their office over the one that the elders doe over the other , and then also each congregation were in an ordinary and standing obligation bound to releeve all the poore in those churches , as well as those in their own parishes , not only by the common law of charity , but by virtue of speciall relation of their being one church , which relation in all these things , doth beget the like obligation that it doth in government , and so all things of this nature should be alike common to all and each , and there should be a common treasury for this one great diaconat church , as we may in a paralell allusion to that other name of presbyteriall call it . a second head of incongruities and inconsistencies which will follow upon it , are in the mutuall duties required , and that doe necessarily follow upon this standing relation for a constant government of these elders to all this people of these churches , and of the people to these elders . 1. from the people to all these elders , according unto what the scripture speakes of as due to standing elders , they owe at least honour and esteeme ; yea , maintenance to all their elders , whether those that ordinarily rule them or preach to them , and they owe it for both , tim. epist. 1. chap. 5. ver. 17. and 18. let the elders that rule well , be counted worthy of double honour , especially those that labour in the word and doctrine . which honour is expressed by the analogie of that law , ver. 18. not to musle up the mouth of the oxe that treadeth out the corne . and this is certainly due to elders , for all , that is the work or elders , whether performed apart or together by way of jurisdiction in a presbyterie ; and it cannot be denied , but that their constant ruling as in the presbyterie , is one great part of the work of elders , and so must be here intended , for which an especiall honour is due . and as they are to feed all and every one in the flock , as acts 20. ver. 28. so maintenance and honour is due from all this people to all and every one of these elders , as well to those that rule , as those that labour in the word and doctrine . and in reason , if the elders that rule well ( and performe the lesser acts of ruling ) in their particular congregations , and the presbyteries thereof are to have this honour in their relations , then all those elders that rule well in the common presbyterie ( and performe the greatest acts of ruling ) are to have the like from all that classicall church , the emphasis being put upon ruling well , and in those acts done by them the excellency of ruling consisteth , and the precept is not to honour presbyteries in some abstract notion , but elders : because the particular persons of the elders are to be the object of it , and those most who excell most in that rule , that rule well or best ; but when there are many congregations that have their proper fixed pastors and elders whom they maintaine for performing one part of the elders worke ( for they performe but one part of it ) how shall they performe this due to all the rest for that other part of it ? and it is due from every person as he is able , or he cannot performe his duty , how burthensome , how confused would this be ? and then how to proportion this , suppose it should not be maintenance , but honour and esteeme , this people will not be able to judge , not only for that they cannot be present at their worke and so cannot judge of it , but because either it must be proportioned to them as constant preaching-elders , or as ruling ; not as to preaching elders , for they labour not to them as such ; the ground upon which it is required is , that they tread out their corne , and to honour and esteeme them as ruling elders only , were to honour preaching elders below the ranke and degree of their office . so secondly , it brings the like incongruities upon the performance of those duties of elders , which the new testament indifferently requires of all those that it acknowledgeth to be elders unto a people , and therefore no such constant relation of elders to so many churches may be . as first , praying with the sick , send for the elders of the church to pray for them , james chap. 5. ver. 14. what , are these elders of a presbyteriall church bound hereto ? this duty lyes in common upon elders of churches , and how shall we distinguish when the scripture doth not . secondly , visiting from house to house , as paul in his example instructs the elders of ephesus , acts chap. 20. ver. 20. thirdly , watching over mens soules , as those that must give an accompt , heb. chap. 13. ver. 17. to watch , is not to stay till causes are brought by appeales or so from the congregations , but personally to observe and oversee them , as soules committed to them , which they must give an accompt for . fourthly , of preaching , if preaching elders in season and out of season . the bishops , they said the flock was theirs , and the whole care committed to them : and to salve the incongruity of not being able to preach themselves to them , they professed a derivative delegated power to inferior pastors , whom they called their curats . this was plaine dealing : but these elders make all the whole flock theirs , and this from those scriptures that speake of elders and flock , and themselves not curats , and so personally obliged according to the rules in scripture , and yet cannot performe it , which is a worse incongruitie . if it be said , that they may part these duties among them , ubi scriptura non distinguit , nec nos debemus distinguere . now all those duties that are spoken of elders to the flocks , they are without distinction , as in respect of the object to whom they are extended . paul saith to those of ephesus , feed the flock . peter the like to those he writes to , the flock , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} respectively , to feed and to take the oversight of them . the author to the hebrewes , to watch over their soules ; and to the thessalonians , he describes them to be those that are over them , and labour and admonish them . when those injunctions are thus laid upon all , how shall the conscience of elders be able to part and distinguish their discharge of them , and to say , though i am an elder in common to all in these congregations , yet i am bound but to governe them in greater matters , and to admonish them as with others , when publickly met in a consistorie , and am bound to no other acts of eldership ; and yet to this particular congregation , i am obliged to private admonition , rule , watchfulnesse , &c. where hath the scripture set these bounds , or thus parted them ? and therfore certainly all these places hold forth singly , only the elders and their duties of a particular church fixed thereto , as knowing no other : 't was necessary christ should have set the bounds and given the distinction , and not indifferently lay all these upon all . and either in these places the duties of elders in a common presbyterie are contained , and that , under the notion of elders to those , or they are not to be found in the new testament ; and all these may be brought in severall arguments alone by themselves against the maine proposition , though here they come in only as branches of the minor . lastly , this is inconsistent with the ordinary way of the call of elders held forth in the word , and the principles of the reformed churches . there are two parts of this call . first , choice . secondly , ordination . first for choice , chamier in the name of all the reformed churches , allowes the people this , the approbation of their elders , and so in scotland . and if the apostles themselves allowed them the choice of the deacons that had the charge of the church treasury , and took care of their bodies ; then much more of their elders that have to doe with their consciences . looke what ever right of the people is in the choice of them that should preach to them , there is as much reason they should have the exercise of it in the choice of those elders that in a common presbyterie doe rule over them , for they performe one part of the elders duty , namely ruling , as the preaching elders doe the other ; and therefore by the equity of the same law , that speakes of elders indefinitely , if they choose any elders as elders to them , they are to choose these also , there being no distinction put of choosing preaching elders only , but elders indefinitely ▪ and further , the greatest and highest acts of power over them , are committed in an ordinary way unto them , as of excommunication , of all punishments the most formidable , there is put as much , if not more then every mans life ( that is a member of that classicall church ) into their hands , the enjoyment of all ordinances for ever : and so the power of deposing their ministers already fix'd to them , and of refusing to ordaine them , they shall approve ; and therefore in antiquity , of all other the persons of the bishops , who had the power of all those , were chosen by all the people , and by panegyricall meetings ▪ and it is strengthened by this further paralell ; a ministers call hath two parts , first , ordination , which belongs to the elders . secondly choice , in which the people have some interest : these elders as elders in common , and these congregations as one church be relatives , and so that interest which a church , quâ church hath , is commensurable to the interest of these elders , quâ elders : if therefore in ordaining , all the elders in a common presbyterie , doe joyne to ordaine an officer , then all the people , quâ church , must joyne in choosing or approving him ; neither can their common right of chusing be swallowed up by the interest of their elders ordaining him . and if it be said they all choose by vertue of the generall law of combination , as in the shires parliament men ; the constitution of the state makes the one , if the like be found in scripture it will be sufficient ; but if not , but that this interest must be common to the people of the classicall church , it is asked when a fix'd pastor is to be chosen to a particular charge , what office he shall be chosen to by the people of the other congregation ? not to a pastors office , he is not to be such to them ; if to be a ruling elder only , then besides that he hath two offices as afore ; so now he must have two choices and two ordinations : we choose him for our pastor , sayes the particular church he belongs to , and we , say the other , to ruling . and besides , in his ordination , the people have an interest of presence and joyning in the fasting and prayer at his ordination : and this therefore must be performed , either in a panegyricall meeting of all , which cannot be , or in all the severall churches , which will multiply the ordination of them . the major proposition confirmed . in regard that the maine argumentation of such as contend for a presbyteriall government ( as in their writings and otherwayes appeares ) is from the mention of the elders of such and such a church as , jerusalem , &c. having many congregations ( as they suppose ) the consequence of the major was taken so much for granted as on all sides agreed on , as it was lesse insisted upon the first day ; but being denied and answered thus , that they bear not the relation of elders , but of a presbyterie , because , quod convenit toti quâ toti non convenit cuilibet parti ; and that if elders , yet in sensu composito non diviso , as a colonell is a colonell to a particular regiment , but in a councell of war , not so to all regiments : a head of a particular tribe is an head to his own tribe divisively , but not so to all the tribes , and the like . for that logicall axiome , 't is true , quod convenit toti quâ toti non convenit cuilibet parti , and so here , that which doth competere toti , to the whole of these elders , belongs not to every part ; for take them all as met together , they are a presbyterie , and accordingly each elder is not a presbyterie to all these congregations , nor doth the argument suppose it , but only that if they be a common presbyterie to all these congregations , that they then beare the relation of elders . as take an heape of stones , 't is true each stone is not an heape of stones , but each stone is a stone in that heape . so this company of elders , must be supposed both a presbyterie , and also elders to this whole people and every member of them : which is farther proved thus ; 1. the scriptures would have the people looke at them and honour them as elders in all acts of ruling as well as in preaching , and especially wherein the most and chiefe of ruling lyes , and wherein the excellency of their ruling is seen ; they rule most and best when met in this common presbyterie ; upon that relation we are to honour them , as performing this rule , and under that relation they must be said to performe it : the elders that rule well , are worthy of double honour , especially those that labour in the word and doctrine . tim. epist. 1. chap. 5. ver. 17. and besides , otherwise we destroy the relation of elders , quâ elders , in the highest acts of governing , which are exercised only in a presbyterie . 2. the new testament doth indifferently and promiscuously use the word presbyterie and the word elders , of the same persons in relation to the same people ; and therefore to whom these elders are supposed to be a presbyterie , they must beare the relation of elders , matthew chap. 21. 23. those that are called elders of the people , are called , luke 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the presbyterie of the people : so as if they related as a presbyterie to the people , to the same people they related as elders . secondly , for that distinction of their being elders only in a community to all those congregations as one church , in sensu aggregato , but not in sensu diviso , to every person thereof , as was instanced in burgesses , &c. first , this church as it is totum aggregatum , is but an abstract notion , but the rule and government of the elders in a presbyterie , falls upon persons in particular , and every member of that church ; if therefore they be elders in the presbyterie to that church , it must be that they are elders to every person therein . againe it must be remembred where we are , namely upon what the scriptures hold forth , so the proposition runneth . and if there had been those differing relations of elders , which from those similitudes in common-wealths , armies , and the universities are given , it were necessary the scripture should have held it forth by like differing names and respects , or by differing charges whereby it might appeare that this relation obligeth them to this duty , and this other relation to that , which being not done is therefore to us a fiction . that it was necessary appears from the instances themselves , as in that of the tribes , there were generall elders of all the tribes , and there were ( and perhaps some of them the same men ) that were heads and elders of the particular tribes . but as this was a differing relation and respect in the same , or diverse persons , so they had names and titles of difference and distinction : for the heads generall as we may call them , were called elders of the people . the particular elders of particular tribes , were called by way of distinction from them , elders of such cities , families , &c. and there were as distinct lawes given in such cases , the elders of the severall tribes did such and such particulars in their tribes respectively , and the generall elders had reserved cases of blasphemy , &c. set downe by the law . so in that instance of the heads of colledges , and heads of the university , there is as a differing , so a distinguishing character : the names are changed , the particular bodies are called colledges , the generall body the university , and their severall speciall relations to their colledges is expressed by the title of masters of such and such colledges , and the other by the title of heads to the university . yea , and accordingly there are differing statutes , the locall statutes for each colledge a part , or for colledges as colledges , and the duties of masters in their speciall relations , and there are statutes for the university and their duties as heads thereof : and this distinction and difference was necessary , if there were this differing relation . but for the case in hand , if we come to the new testament to finde out these severall jurisdictions and relations of elders , therein we still reade but simply and singly elders and churches as relatives , no such note of distinction . and also speaking of the duties of elders to the people , and people to elders , it speaks simularly and univocally : so as whoever will take upon them to be elders , all those duties fall upon them , let them distinguish how they can . and to confirme this , the instances in the minor serve . and where the scripture doth not distinguish , we are not to distinguish . and if the elders of a particular congregation are elders to that church , both in sensu diviso and every member thereof , and also in sensu composito , in their presbyteries unto the whole , then those generall elders must bear the like relation to that classicall church and every member of it , else the difference is so vast , and the consequent difference of duties thereupon depending such , as it was necessary a distinction should have been made in scripture , that each might know their duties . if all the records , lawes , and ruled cases of this kingdome , should in setting downe the ordinary government thereof , have made mention only and singly of burgesses ( as the rulers ) and of corporations ( as the correlate to them ) and used no other distinguishing word , and there were undeniably burgesses of every incorporate towne continued from antiquity : if any would afterwards pretend that this word corporation was intended by our ancestors to import an association or community of many of these corporations into one shire , and that by burgesses of those corporations were meant a community of all those burgesses in one body for government , and so pretend the same names without distinction , and say they were also meant : yea , and further , if the lawes and charters concerning such burgesses in each corporation , the duties given them in charge by the lawes in their relations to their corporations , did runne without any distinction of what the burgesses in the supposed greater corporation should doe , in that relation and community from what the same burgesses in their lesser corporations in a more proper relation : yea , and if the duties set downe in those lawes mutually betweene corporations and those burgesses should argue an inconsistency with the governement of burgesses over many corporations in common ( as the minor here shewes it to be in our case ) but all naturally fall in with that of burgesses over single corporations : in this case to say that therefore this kingdome did hold forth , there might not be ( that is according to the lawes thereof ) such a government of the burgesses of corporations over many , were not this a right way of arguing to overthrow such a pretence . and if in answer to such arguments it should be said , that both these might be consistent : for that in forein states , and kingdomes , and societies , there are burgesses of particular corporations , and there are burgesses in an assembly of parliament , so called by way of distinction , met in common , for the ordinary government of all those corporations in common , and therefore the like may be here in this . the reply were easie , that what ever such distinction there is in other states , yet the question is of such burgesses as the lawes of this state hold forth , the question is of such burgesses as this kingdome hath set up , where there is no distinction of burgesses of corporations , and burgesses in parliament mentioned . but on the contrary only , one single uniforme stile and title in the lawes , namely , burgesses of the corporation , and duties suited thereunto . now parallel to this case are our arguments , and the answers given thereto . lastly , if they be elders only in sensu aggregato , yet so farre as they are acknowledged thus elders , so farre will many of the incongruities in the minor follow them , and fall upon them , as that still they are but meerly ruling elders , and that there be deacons in sensu aggregato . reasons against , and exceptions to the first proofe of the first assertion . viz. that the church of jerusalem consisteth of more congregations then one from the multitude of believers . first reasons to shew there were not more then could meet in one place . the holy ghost hath from first to last as on purpose shewed this , as if his scope had been aforehand to prevent and to preclude all reasonings to the contrary . 1. in the beginnings of that church , their meetings are set out to us by two adjuncts . first , that they met {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with one accord in the same duty of prayer , acts chap. 1. verse 14. and secondly , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , together in one and the same company , verse 15. which therefore is there and usually translated in one place . and that here by these words the intent of the holy ghost is to shew their meeting in one and the same assembly , is evident . for whereas in the 15 verse 't is said , peter stood up in the middest of them , as therefore being present together in one company , he addes , and the number of them that were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , present together in company , were an hundred and twenty . 2. then chap. 2. verse 1. another meeting of theirs for worship at pentecost is continued to be expressed in the same phrases a second time , they were all with one accord in one place . 3. then when about three thousand , yet still some of their meetings then for some acts of worship are recorded to have been as before with one accord , as joyning unanimously in the same duty , and in stead of that former expression {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used of the former meetings , there is the mention of the place it selfe , where they met , set downe to supply it , and so to interpret it , and shewes it was still in one assembly , verse 46. they continued daily with one accord in the temple , as mentioning the very place where they had their most frequent meetings which were for hearing , as being there altogether in one assembly ; and not as comming thither only for jewish worship : for it is said of these as of the former meetings mentioned , which were proper to themselves , that they continued with one accord . and though they held these meetings in this place for preaching , that the jewes might be present to hear , &c. yet that hindred not , but it was a church meeting to them , wherein they continued with one accord ; which expression is stil used of al their christian meetings throughout this story , acts 1. 14. acts 4. 24. acts 5. 12. acts 15. 25. 4. when there was a further addition to these , chap. 5. verse 1. ( whether to five thousand or no is spoken to afterwards ) yet in that chapter , he making a description of their state , in almost all the very same particulars by which he had done it before , chap. 2. from verse 43. unto the end ( as by the paralell comparing of these two passages of the story will appear ; ) he lastly speaking of a meeting of theirs ( which is the point in hand ) as carefully puts in , as in the former . verse 14. and they were all with one accord in solomons porch , the same words he had used chap. 2. verse 46. their union and joyning together with one accord being carefully indigitated , and the place named in stead of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as was observed before . and that the [ all that met ] were not the apostles only , appears not only by the forementioned paralell of this with chap. 2. verse 46. where their being with one accord in the temple , is spoken of all the multitude , and so here . but secondly , that all the apostles should be met with one accord in any duty , and not the people who are said to continue in the apostles doctrine and prayer , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or with one accord still in the story of this church referring to communion in some holy duty , as chap. 1. verse 14. and chap. 4. verse 24. is most unlikely . and solomons porch was a place large enough to hold them , and fitted for preaching and to hear , which in john 10. verse 22. is called the temple ; and so is the place intended in acts 2. verse 46. they met in the temple , that is , in the porch of solomon . it was the outer court as josephus lib. 20. cap. 8. it was the place where christ used to walk and preach , and the apostles also , chap. 3. verse 11. the multitude ran to solomons porch . 5. when againe upon mention of this multiplication of disciples , the deacons are to be chosen , the apostles called the multitude chap. 6. ver. 2. and not persons selected , but all ; for verse 5. they are called the whole multitude , and they are spoken to as together , for the saying pleased the whole , and the whole chose seven men out from among them , and set them before the apostles , ver ▪ 6. as being in one place together , and they prayed ( in which the multitude had an interest to joyne with them ) and laid on them hands . and this meeting was certainly a church meeting , and yet still in some one place ; and therefore though it might follow that alwayes they should not have met together in one , yet they both did and could . 6. after that great dispersion mentioned chap. 8. ver. 1. then as they might more conveniently meet in one place and assembly , so that they did so , it is as carefully recorded , that so the holy ghost might hold forth this from the first unto the last mention of this church , acts 15. acts 21. 22. the multitude must needs come together . and to interpret {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or with one accord , which the holy ghost carries through all , to be intended of the joyning of the same persons in the same act of worship ( for which they still did meet ) is genuine ; for it imports that which is the spirit and life of publick worship , which of all other actions done by a multitude is to have the nearest union of spirits , as that wherein the communion of saints in worship consists . and then naming the place where they met also it must needs import onenesse of assembly , which also holds forth in this example this duty ▪ that as saints when met in worship should joyne with one accord , so living in a place together , should as farre as possibly may , joyne themselves to one assembly ; and this carries with it such an appearance as is not in the other sense . and that the holy ghost should in the same story of the same church set forth the unity of their first meetings , as in one and the same individuall assembly , by this expression of being in one , and with one accord , acts ▪ chap. 1. chap. 2. and in the next mention not farre off , carry along one of the same expressions , namely [ with one accord ] and together therewith shall name the place of their meeting , and yet in the latter intend not one , but meetings in severall companies in that place . this we humbly submit to better judgements . secondly exceptions . 1. for the mention of five thousand , chap. 4. verse 4. this cannot be evinced from that place that the five thousand were a new number added to the three thousand . the words are these , howbeit many of them that heard the word , believed , and the number of the men was about five thousand . but that this number of five thousand should refer to them that believed , is not certaine ; seeing both the greek will bear it and favour it , as well to be meant of the number that heard , as of the men that believed ; and of the two , that former is the more probable , that he should say of the men that heard they were five thousand , and that of them that heard many believed , this sounds well , and is no way forced ; but five thousand men to be converted at once , is that which was never afore nor since . and the great conversion that our divines have instanced in , is the three thousand , acts chap. 2. and not in this five thousand . and if the scope of the holy ghost therein , why the number of the men that heard should be here reckoned to be five thousand be asked after , it was to shew what had occasioned the persecution which he had spoken of in the verse before . namely this , that such a multitude of the people should be taught and preached to ; this fretted the pharisees that came upon peter and john ; and with this agrees the second verse , that they were grieved they taught the people ; the effect whereof is , that many of them that heard believed , notwithstanding this persecution , but how many of these is not certaine . and beza and calvin and many others of our protestant writers judge this number not to be of this new accession of converts , but the totall number including the former , and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , although translated men , is when put alone ( as there ) all one with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} females , as well as males , which especially may be so taken , because it is spoken of such a promiscuous auditory . and if any should affirme it meant of males only , and them now converted , it would make a greater miracle then any other recorded , especially when the people are said to be converted , verse 2. that did alike runne to see the miracle . 2 exception is , that it may be supposed that all that are mentioned to be converted remained not constant members of that church abiding at jerusalem untill the dispersion ; and so , though the holy ghosts scope may be to shew the increase of converts to the faith , yet not of such as continued all that while at jerusalem ; and our reasons for that are these . first those three thousand who were converted , chap. 2. were not setled dwellers at jerusalem , but strangers , commorants of the ten tribes , which were dispersed in all those countries mentioned in the 2 chapter , verse 9. who came up to the feast of pentecost , as the manner of the jewes was , acts 21. 20 , 27 , 28. jewes that lived in asia came to the feast of pentecost as paul also did , compared with acts 20. 16. and the word which is translated dwellers at jerusalem , is interpreted by an eminent critick , sojourners at jerusalem during this feast , although the word signifies both , and to that end quotes the septuagint in 1. kings 17. 20. where elijah cries unto the lord , saying , o lord my god hast thou also brought evill upon the widow , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with whom i sojourne onely ? and that which confirmes it is , that they are said to be dwellers or inhabitants of mesopotamia and judea , and capadocea , verse 9. they could not fixedly belong as dwellers to both , they were therefore rather sojourners in jerusalem now at the feast , though fixed dwellers in all those places : for if they were fixed dwellers in jerusalem , to what end whilest they were at jerusalem should the evangelist tell us they were sojourners in mesopotamia ; and they must needs rather be dwellers there , because they are said to understand every one his own language . and that which strengthens this is , that in the greek there is this difference in the words in verses 5 and 9. in that they are said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in hierusalem . as for the present there , yea , and as to come {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from out of every nation : but in the 9 verse he changeth it , and saies , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as inhabiters of mesopotamia , and those other countries where their fixed possessions were . and therefore verse 14. he cals them men , jewes and dwellers at jerusalem , as two sorts , and verse 22. men of israel ; the stile given those of the ten tribes scattered , men devout , as verse 5. who came up at those solemne times , having wives and children and their families at home , to whom they used after a time to returne . now although these were added and made members of that church , and are said to continue in the apostles doctrine : yet that will not necessarily imply that they continued all the time till the dispersion at jerusalem ; but whilest they were there , they were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , they cleaved to the apostles : but to think that many of them comming as strangers should not go downe to their wives and children , which nature taught them to provide for , and religion taught them to take care of their soules , or fetch them up to them : so as this might well be a fluid church , ebbing and flowing as touching the residence of its members : yea , some of these were of judea , verse 9. and so of the country about ; and of them might be churches erected in their proper dwellings is rationally supposable . for in that persecution in acts 8. 1. it is said that paul persecuted disciples in other places then at hierusalem , acts 26. 10. which things i also did at hierusalem , ( saies he ) and in other places at damascus . and also it is confirmed by this , that upon the ceasing of pauls persecution it is said acts 9. 31. then had the churches rest through judea and galilee , and are said to be at rest in distinction from the persecution raised , chap. 8. 1. 3 exception is , that they in those countries and times had often great assemblies consisting of many thousands hearers at once , that did and could heare , luke 12. 1. christ preached to myriads , many thousands ; and acts 13. 45. almost a whole city came to heare the word of god by paul . and at charenton , how many thousands may and do heare , is well knowne ; and so in many places of england . and moses sometime spake in the eares of all the people , and so ezra chapter 10. verse 9. and 10. and 't is knowne by experience , that as in hot countries they may see as far againe , through the purenesse of the aire , so they may heare at a farre greater distance , then in our colder climate . 4 exception is , that this being the first church , and whereof all the apostles were the officers , those therefore that dwelt there would certainly abide together as one church without parting or dividing , even till they came to the utmost proportion that the constitution of a church was capable of ; and so maximum quod sic , and continue together in one , for the more united strength and glory of holding forth the name of christ in one body , united for the honour of religion and communicating in ordinances together . 5 exception is , that they had during all this time of their multitudes untill the persecution of paul arose , the greatest freedome and liberty even to the utmost ; for the people magnified them , chap. 5. verse 12. they had favour with all the people , chap. 2. verse 47. insomuch , that although the rulers fell upon two of them , john and peter , yet they were enforced to let them go , finding nothing how to punish them , because of the people , chapter 4. 21. besides that , it was no new thing amongst the jewes for sects to have great multitudes to follow and cleave to them , and to preach in any place , as in spaine and italy , and to baptize openly as john and christ did . reasons and answers to the appendix added to the former proofes , viz. that the dispersion mentioned in acts 8. 1. doth not simply prove such a scattering , as that there might not remaine more congregations then one in that church , acts 9. 31. acts 12. 24. acts 21. 20. thus having shewed the multitudes not arising to that number , but , that they might meet in one , now after the dispersion much lesse , and to that end let the greatnesse of the persecution be considered to demonstrate the greatnesse of this dispersion ; it s called not a persecution only , but a great persecution , both extensively and intensively , for the extent of it to all sorts of persons , entring into every house , vers 3. and for the height of it , it being to imprisonment , even unto death , chap. 22. 4. acts 26. 10. it is also called , a making havock of the church , vers. 9. the object of this persecution was not preachers only but christians of all sorts indifferently , for it is said indefinitely to be upon the church , vers. 1. and vers. 3. it is call'd an entring into every house , hayling men and women : and in chap. 26. paul speaking of this very persecution ( wherein he had a speciall hand ) sayes vers. 10. that hee imprisoned many of the saints ( not preachers only ) and ver. 9. his aime was promiscuously against the name of jesus , and so any that professed his name : unto this end compare the varying the expression used by the holy ghost , when speaking of this persecution , and of another mentioned acts 12. 1. there it is said , herod stretched forth his hand to vexe certaine of the church ; but here it is against the church in jerusalem , men and women in every house , and all except the apostles ; the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ except ] there is to shew , that none of the apostles were scattered , though the generality of others were ; if men guifted fled away , then others also , except we suppose the people more couragious to stay by it then the teachers . and whereas it is said , that these that were dispersed , went about preaching the word , vers. 4. first , it argueth not that preachers only or chiefely were dispersed ; for ( as calvin saith ) it comes in to shew what was the fruit of the dispersion ; and we may well suppose women and whole families to have been scattered abroad , who yet preached not : and secondly , it was ordinary in those times , for men that were not by office ministers , occasionally to teach the word in private wayes of converse , yea and otherwise ; and that is not call'd teaching , which is by way of sermon to a multitude , for vers. 25. of this chap. philip in private conference taught the eunuch , as aquila and priscilla taught apollos ; and they are not called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as having an office , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as referring to the act , the work they did ; and that the word seemes to sound as if they made it their worke . it may well be attributed to the zeale of those dayes to gaine proselites , and not to an office committed to them ; they went not forth by mission but persecution ; and here the many congregations are brought but to an ( it might be ) and the grand proposition it selfe , is but an ( it may be , ) and how can it may be , be proved by an it might be ? especially in such things as need have a strong foundation for matters upon which so great alterations are like to be made : but it is said , that it appeares that there were multitudes of beleevers there after that time , by acts 9. 31. acts 12. 24. acts 21. 20. first , for acts 9. 31. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies not ordinarily a great number made up , but an increase ( matth. 21. 12. & 1 pet. 1. 2. grace be multiplied , it is the same word ) not in number , but in measure . againe they are the churches of judea , galilee , and of samaria ; but what is all this to prove that there were so many in the church of hierusalem as could not meet in one ? for acts 21. 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} how many thousands doth not argue it ; for first it was the feast of pentecost , when paul came now up to hierusalem in acts 20. 16. it is said of this journey , that he ●asted if possible , to be at hierusalem upon the day of pentecost : when the jewes out of all quarters came to hierusalem , and the great concourse that then would be there at the feast , moved him to aime to be there at that time ; and by the journall of paul thither , from his first setting out from philippi , chap. 20. ver. 6. which was when the passeover was ended , eight weekes before this ensuing feast of pentecost , and also by computing the dayes of his travailing , which the holy ghost hath recorded , vers. 16. 21. acts 21. 2. it appeares he came in few weekes unto tyre , but 40. miles off from hierusalem , time enough to come to the feast ; and no wonder if at the feast he found thousands of the jewes , and this is confirmed by the 27 verse , for the jewes which laid hold on him in the temple , were as it is said , jewes of asia , not of judea . secondly , the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being put without any other word of number , signifies no more then a great multitude ; as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or a greatnesse , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as plato hath it ; and being put indefinitely , is all one to say thousands , or many ; as the latins also use a definite for an indefinite , as sexcenta possum proferr● decreta , as tully speakes . to the second proofe of the first head . by the many apostles and other preachers in this church of hierusalem ; for if there were but one congregation , then each apostle preached but seldome , which will not stand with acts 6. 2. first , for the apostles . they tooke all opportunities to fill their hands with worke , preaching daily in the temple and in every house , acts 5. 42. chap. 2. 46. paul also taught in ephesus , as publickly in the congregation , so from house to house , acts 20. 20. also when any in the places abroad in judea , or else where , were converted ( and many churches were then erected in judea ) the apostles went abroad , as chap. 8. shewes ; and besides , how were the twelve imployed , when for forty dayes they met in an upper roome , acts 1. and had but an hundred and twenty for their flock . secondly , for the many teachers . in those times there were many guifted men that were not officers , who occasionally instructed others , as aquila did apollos , yea those guifts were so plentifull , that in that one church of corinth , 1 cor. 14. 23. almost all of them had doctrines , prophecying , speaking with tongues , and yet these were not officers , so as if congregations should be multiplied according to the number of such guifted men , then there would have been almost as many teachers as members of congregations . and the powring out of the holy ghost , which was more ordinary then , did not make every man a teacher by office , for then all those in samaria should have been made teachers , acts 8. and that not any of those were in office , seemes evident by this ; that when the deacons were chosen , chap. 6. there is no mention made of elders in their ordination , in which if any elders had been , they had had an interest : we reade acts 15. when there were elders , though apostles were also then in that church , both are mentioned together . and it appeares the apostles had managed all the affaires of that church untill then ; those deacons being the first choice of any sort of officers , the work of administration of all sorts having layen on the apostles hands . to the third proofe of the first head . the diversitie of languages amongst the beleevers , acts 2. 8 , 9 , 10 , 11. and acts the 6. doth argue more congregations then one in the church of hierusalem . first , 't is true , there were in that second of the acts , out of all nations that heard the apostles speake in the severall languages of the countries they were borne in ; but yet these were all either jewes or proselites , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , worshippers , as ver. 5. who came up to worship , and some parts of the worship were audible ; and though borne in other countries ( the jewes being dispersed ) yet all were generally learned , and understood the hebrew tongue , the language of their own nation , even as to this day the jewes and their children doe ; which seemes evident from the story in the 20 , 21 , and 22. chapters of the acts , paul came up with divers grecians to the feast of pentecost , chap. 20. ver. 4. unto which the jewes out of all quarters came , and being all at a solemne meeting in the temple , chap. 21. ver. 27. the jewes out of asia , strangers , stirred up all the people against him , and when , chap. 22. ver. 2. he made a speech to them , and they heard he spake the hebrew tongue , they kept silence and heard him patiently : and further those mentioned acts 2. did understand all of them peters sermon ; and though others spake besides peter to them in their own language , the wonderfull things of god , yet that was but a preparatorie signe to them ; as 1 cor. 14. 22. making way for their conversion , vers. 11 , 12 , and 13. but the meanes of their conversion was peters sermon after ; and it was he also , that gave direction to them all what to doe to be saved : and therefore it must be spoken of some one common tongue , they all understood , and those gifts of languages given to the apostles , were not out of a necessity to instruct those new converts only , but to fit them when they should goe abroad into all the world , and to be a signe to the jewes at present to convince them . secondly , for the grecian widdowes , acts 6. the hellenists that lived amongst the jewes , might well be supposed to understand hebrew ; and that these had not severall congregations from the rest , appeares by this ; that the whole multitude together met , and chose the deacons , it was a joint act , and if of differing languages , wherein the one understand not the other , occasioning such a distinction of congregations ( as the proofe would hold forth ) how could they all have agreed in one meeting on the same man ? but the argument as well holds against the presbyteriall association of those congregations into one church , people and elders , unto which and in the communion and exercise whereof such correspondencies and intercourses are needfull , as they require one common language . to the second branch of this argument . that all these congregations were under one presbyteriall government . proofes . 1. because they were but one church . though it bee one , yet they not beeing more then could meet in one , the argument concludes not . 2 proofe . the elders of that church are mentioned . there is no mention of any elders in this church , untill after the aforesaid dispersion , act. 8. and so the weight of this argument will depend upon the proofe of this ; that after the dispersion there were many congregations , which the reverend assembly doth not so positively affirme . the proofe of their being such a presbytery as the proposition intends , doth depend upon this their being called elders to that church , wee no where read them called a presbytery , and that therefore they are elders , but they are therefore a presbytery ( as here it is argued ) because they are elders to that church ; now if they bee elders in common , because a presbytery , ( as was said in answer to the first argument ) then they are not to bee argued a presbytery onely , because they are elders in common ; for then the argument runnes in circulo ; and the chiefe and first reason of their being elders ( for no other is mentioned ) is accordingly held forth in their being elders to that church in common , whereas according to presbyteriall principles , there is a primary relation of elders , quà elders , to their particular fixed congregations . reasons against the third proofe of the second branch , viz. that the apostles did the ordinary acts of presbyters as presbyters in the church of hierusalem , doth prove a presbyteriall government in that church before the dispersion . the proofe of the whole depends upon this proposition : for though before the dispersion there had been many congregations , yet not under elders , but apostles : now it is granted that the substance of ministeriall acts were one and the same in apostles and evangelists who were extraordinary , and in other ordinary ministers . but first , though for the act of ministeriall power , it was the same in the apostles , and them , yet in the extent of power ( which is the point in question ) therein the apostles jurisdiction over many congregations is not the patterne of presbyteriall elders over many , for the apostles power was universall over all churches , and upon that was founded their power over those congregations supposed many ; and episcopacie may as strongly argue and inferre , that because in crete ( by apostolicall warrant ) one man [ titus ] did ordaine elders , &c. that therefore there may bee one man [ a bishop ] that hath power to ordaine , &c. in and over severall churches . and this argument will bee stronger from the instance of an evangelist , for episcopall power then this of apostolicall ▪ government , for the presbyteriall , by how much it is the more inferior office , but that of the apostles is more immediate and transcendent , and so the power of an evangelist is neerer to an ordinary succession , and it will as well follow , that any one presbyter alone might governe many congregations , because one of these apostles might , as that because the apostles did governe these joyntly , that therefore many presbyters over severall congregations may . secondly , each of these apostles , as hee had by vertue of his apostolicall commission the power of them all , so hee had relation of ministerie unto all these supposed congregations unto every person thereof for the performance of all sorts of duties , of preaching to them , admonishing them , &c. but thus in the presbyteriall government over many congregations fixed , and their pastors and elders fixed to them , the severall elders are denied to have the relation of elders to each congregation , but make up onely an eldership in common as united over all these . but the apostles here have the relation to both , and therefore if this apostolicall frame bee made a patterne , then it followes that all the elders of these congregations were directly and immediatly elders to each congregation and every member of them , and not onely of a common presbytery , for so the apostles were . if it bee alledged that those acts of government , performed by them in that church , were for the substance of them ordinary acts , such as presbyters performe , and that therefore answerably their persons themselves are in them to bee considered as elders , because that the apostles were not onely apostles , but elders also , as john epistle 2. verse 1. and peter epist. 1. chap. 5. vers . 1. and therefore might and did act as elders in ordinary acts of church government , and are therefore therein to bee look't at , as a just patterne to us , and to have ruled these congregations of jerusalem as a colledge or body of elders united , conedscending so to act as common presbyters taking the consent of the church , as acts. 6. as likewise they did in every church where they came joyning with the eldership thereof , as elders , and not as apostles , and therefore that they might give a patterne , and example of an ordinary presbytery , especially seeing that what they thus did , they did as an united body to many congregations considered as one church . it is answered to the first , that although the apostles are called elders , yet they are so called virtually , not formally , and but because apostleship containes all offices in it , so as they are elders but upon this ground , that they are apostles , and therefore john in that very epistle where hee stiles himselfe an elder , hee yet writes canonicall scripture as an apostle , and takes on him to threaten diotrephes as an apostle , to remember him , which as a formall elder hee could not have done ; and surely those offices which christ distinguisheth , ephesians 4. hee gave some apostles , some pastors and teachers , the same person is not formally both , though virtually he may bee ; all that they did in that church of hierusalem they are said to act as apostles , their preaching is called the apostles doctrine , their bringing their monies to them , as to the officers of that church , is to them not as elders , but as apostles , they laid it downe at the apostles feet ; yea in that act of ordaining the seven deacons , it is said , they set them afore the apostles , ( chap. 6. vers . 6. ) and they laid on their hands ; and it is very hard to distinguish and say that the men were apostles , but the power they acted by was as elders , when the name of an apostle imports the office ; yea in that very act of government about deacons they must needs act as apostles , for they doe not simply ordaine the men , but doe anew , by vertue of apostolicall authoritie , institute the office of deacons by declaring christs mind , which none but apostles could immediatly and at first have done , so as the same persons in this same act instanced in , must act partly as apostles , and partly as elders , and by what infallible rule shall wee distinguish . to the second , viz. that they acted here as it were in a joynt body or in collegio over these many congregations . it is answered , that an association of elders in an eldership over many is not argued from hence . for first , they had all singly the same power which they exercised joyntly , and that they should exercise it joyntly here to that end to give a patterne for eldership , is not easy to prove ; they exercised it together , because it fell out that they were together , and it was fit none of them should bee excluded , but it depended not upon this union of all in a body , as acts of elders in a presbytery do , as parliamentary power is not the result of parliament men , but as assembled in parliament ; yea and the authoritie of jurisdiction thence ariseth , not so here ; our apostle might have done that which all here did , yea may it not bee said that because two apostles , paul and barnabas , ordained elders in every church , acts 14. as joyned in the same act , and so acting not as apostles , but joyntly , that therefore two elders associated may doe the like ? secondly , it is hard to suppose that these apostles , when all together , should act with an inferiour power to what they put forth in a like case alone . if peter had beene himselfe alone in a church new planted then and there , hee must bee supposed to act as an apostle , because hee alone governed ; and shall these apostles , when they are all in one and joyne all together in one act , bee yet supposed to fall lower in their power under the formall exercise of it ? thirdly , if they had acted as elders in a colledge , they might miscarry as elders doe ; and so the minor part of them have been subject to excommunication of the greater . and what power was there on earth to have excommunicated an apostle who held his office immediately from christ , and who whilst hee was in that office had power over all churches ? to the third , viz. that they in their proceedings did joyne with others . as in this choyce of the deacons they did joyne with the multitude , as also when they came to any other churches they used to doe . neither doth that argue , that they acted not as apostles but as elders . for first , they joyned in acts with others , and joyned others with themselves , wherein they yet acted as apostles ; thus in writing scripture they joyned others with them , as paul joyned silvanus and timotheus in his epistle to the thessalonians ; and not meerely in the salutation , for the expressions runne in their names also in that epistle , and act. 15. the apostles , elders , yea and brethren joyned in a letter to the churches ; but these as apostles ( therefore so called in distinction from the elders ) and the rest according to their severall interests , as the brethren did all according to their interests , so the elders and the apostles in theirs . so in ordaining timothy the presbytery laid on hands , yet they as a presbytery and paul as an apostle , for else a presbytery had not had power to ordaine an evangelist . yet secondly , the apostles did where ever they came leave the elders and people to the exercise of that right belonged to them , although they joyned with them ; neither did therein lie their apostolicall authority , to doe all alone ; for then they seldome or never acted as apostles in churches : paul alone excommunicated not that corinthian , and yet as an apostle wrote to have it done by them , ( for it was canonicall scripture ) and therefore although that this church of hierusalem should choose their deacons , is a just example of the priviledge of a church ( for if the apostles when they were present allowed this interest to churches , then elders should much more ) yet what the apostles did by an apostolicall power in these congregations ▪ cannot bee drawn into example for officers in that thing wherein their power apostolicall lay , which was to exercise acts of jurisdiction in severall churches ▪ neither fourthly , will that helpe it , that they exercised this government in these congregations ( supposed many ) as considered to bee one church . for if they acted not as elders , then the correlate to it , namely , church , could not bee considered as presbyteriall . reasons against the fourth and last proofe of the second branch . viz. that the elders did meet together for acts of government , act. 11. ult. act. 15. 4. 6. 22. act. 21. 17 , 18. first , the argument from acts 11. ult. lies thus , there were elders in judea that received almes , verse 29 ▪ 30. compared ; therefore the elders of jerusalem did meet together for acts of government . in this argument , as the persons are mistaken , so the act for the elders of hierusalem are not mentioned , but of iudea , as by comparing verses 29 , 30. it appeares . and by this it might bee as well argued , that the elders in judea met for presbyteriall government , as that the elders of jerusalem , seeing their almes were carryed to the elders of judea , as it is there said . the receiving almes ( which is the onely act that is mentioned ) was not an act of government , for deacons may meet to receive almes , and yet meet not for acts of government . for that second place mentioned , acts 21. 20. where it is said , paul came in to james , and all the elders were present : although wee read that all the elders were present , yet that they met for acts of presbyteriall government , appeares not ; the occasion of the meeting was pauls entertainment , whom some of the brethren had received at his first comming , verse 17. and now the elders meet to receive him also . a christian duty of love and respect due to so great and famous an apostle , and paul went not as cited , but to visit and salute them , as vers. 19. secondly , the acts that passed were none of them presbyteriall , for paul gave them an historicall relation of what things god had wrought by his ministery , the matter of which relation was intended to provoke them as brethren and fellow-labourers , to glorify god ( as ver. 20. is said they did ) and not to give them an account , as to a consistory , that met for government . such narrations the apostles made even to whole churches , as paul and barnabas at antioch , act. 14. 27. when they had gathered the whole church together ( which church was of no more then to meet in one assembly ) they rehearsed in like manner , as here , all that god had done by them ; and how hee had opened a doore of faith to the gentiles . neither will the advice they gave to paul to prevent the scandall and offence the people would take at him , argue authority , much lesse government : neither was there any act of government put forth over their own churches if supposed many . reasons against the alledging , act. 15. for the meeting of the elders of jerusalem , for presbyteriall acts of government . 1. if it were a meeting of elders for acts of government , then it was a presbyteriall meeting for acts of government : but that it was no such meeting appeares , because there was nothing done in it , that may seem to have any bond in it , but such as bound the churches of antioch , syria , cilicia , as much as jerusalem , but this cannot bee in any presbyteriall meeting , for acts of government : for such meetings have onely authoritative power over their own church . 2. the scope and end of this meeting was to give satisfaction to the offended brethren of antioch , and dogmatically to declare their judgements in a difficult case of conscience , not to put forth any act of juridicall power upon any , as appeares in the matter of their debate , and the issue of all . of which more fully afterward . and if it bee said that peter reproved some of their own members present , such as had taught the necessity of the ceremoniall law , why tempt you god , &c. this was not delivered as an act of government formally , by any vote of the presbytery , but in the way of discourse . but it was affirmed to bee sufficient to confirme the proposition , if it bee a synodicall meeting . presbyteriall and synodicall , both it cannot bee ; for synods , they are or ought to bee extraordinary and occasionall , presbyteries are standing and ordinary , synods are made up of commissioners sent from presbyteries , and presbyteries are made up of the elders of particular congregations . the members of synods are elders of such churches which are ( according to the principles of presbyteriall government ) compleat churches , having full power of jurisdiction for all acts of government within themselves ; but the members of presbyteries are elders of such congregations which are neither compleat churches , nor have within themselves full and compleat power . and these cannot bee one . the elders of the presbytery of jerusalem , ( when this once became a synod by the addition of the elders of other churches ) ceased to bee any longer a presbytery to that church , and must become with them a new body to all the churches , these other elders did come from . and then to argue these acts done by these ( because the elders of jerusalem were present and members of this synod ) were presbyteriall acts of the elders of jerusalem , is all one as to go about to argue from the acts of government put forth by a parliament at westminster , to the power of the burgesses and common councell of the city of westminster , because there the parliament sits , and the burgesses of that city are parts and members of that parliament . or , as if the kingdome were governed by county courts , and out of those county courts , knights , and burgesses should bee chosen to make up a parliament , when the parliament is met , there can be no argument drawn from the power of a parliament to prove the power of a county court . or from the power of a county court to prove the power of a parliament . thus synods are made out of presbyteries , therefore wee cannot argue from the power of synods to the power of presbyteries ; or from the power of presbyteries to the power of synods . but secondly , wee deny it to have been such an ordinary formall synod . the jurisdiction of synods is founded upon this necessary requisite thereunto , that there bee commissioners from all those churches representing them , present , or called to bee so . and the power of the jurisdiction cannot reach nor extend further then to such churches as have sent commissioners thereunto . the weight then of this synodicall power depends on the proofe of this , that all those churches sent commissioners to this assembly , which if either it bee not proved , or the contrary thereunto found true , the authority of those decrees ( as from those elders here ) will prove not to have been acts of government , further then the apostles authority , who joyned in it , was stamped on it ; to affirme that commissioners from them all were present , because the decrees did binde them , is to begge what is denyed , when another just reason may bee given of their binding , if any such authority were in them : and our reasons to the contrary are these . first , wee finde a deepe silence about it : for wee read but onely of two churches between whom it was transacted , they of antioch sending to jerusalem , and their elders there , chap. 14. 27 , 28. compared with chap. 15. 2 , 3. and the messengers which were sent from this assembly going onely to antioch , ver. 30. 31. as those who were chiefely troubled ; onely the benefit redounded to all they wrote to , yea , although paul came through phenice and samaria , ver. 3. yet wee read not a word of any of the churches of those parts , their sending of any commissioners unto this synod , as had it been intended such certainly they would , and there was this speciall reason , why those of this church were thus electively sent unto , because they were the mother church from whom the word of god came , and from whom those men that troubled them had gone forth , and had pretended to teach what they had received from them ; and besides they were in an especiall manner versed in this question , it being about the observation of their law ; and there also some of the apostles were present , ( how many wee know not , for dispersed they had been long before ) and if any number of others out of those other parts of judea , had come up hither , it would have been said , as act. 11. ult. the elders of judea , not onely of jerusalem ; yea , it is not so much as said , that they that were sent from antioch were of the elders of that church , but that they sent paul and barnabas , and certain others of them . and secondly , the contrary seemes cleere , namely , that those letters and decrees were written and sent onely from the elders of jerusalem , and not from all those churches : for first , the decrees are every where attributed to the elders in jerusalem , so chap. 16. 4. the decrees of the apostles and elders in jerusalem . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . now the usuall stile of the new testament , is by way of distinction of churches to say the church in such a place , the elders in such a place , as the church of antioch , act. 13. 1. and the church at corinth , 1 cor. 1. 1. and by the like reason the elders in such a place doe signifie the proper elders of the church in that place or city , whilest but one , and therefore , if by the elders in jerusalem , had been meant in this place onely the elders met from all quarters at jerusalem , as the place of that assembly , there had been a great ambiguity , seeing the more usuall and proper import of that expression is to note out the fixed standing elders of a place , and the church in a place . again , secondly , in the fourth verse paul and barnabas are said to bee received of the church and apostles and elders , namely of jerusalem , as in particular relation to it . yea , thirdly , the standing elders of that place assumed to themselves to have written the decrees , chap. 21. 25. as touching the gentiles wee have written and concluded . fourthly , and accordingly the conclusion of their letter is made the speciall act of that church , and the elders thereof , ver. 22. it pleased the apostles and elders with the whole church ( that is ) of jerusalem , as verse 4. to send chosen men , and the letters run thus , the apostles , elders and brethren . fifthly , the matter of the letter argues it , ver. 24. forasmuch as certain that went out from us have troubled you with words , to whom wee gave no such commandement . how could this bee said by a synod of the elders of those churches , which were themselves troubled by them ? it is manifest therefore they came out from this church of jerusalem , who wrote this , and they pretended the apostles doctrine ; which is called a commandement , because the apostles taught no other , then what christ commanded , as matth. 28. ult. and to say the denomination was from the more eminent part , namely , the elders of that church had been derogatory to the synod , if it had been such a meeting . and sixthly , if the elders of all those churches had been present , there had been lesse need for the apostles and elders of jerusalem to have sent chosen men to carry the letters , and withall to shew the grounds of those their judgements by word of mouth , ver. 23. 27. 31. this needed not , if their own elders had been present , and so had been to have returned ; and if they were sent as messengers from the synod , then to all the churches as well as to antioch , and why doe they then goe no further then unto antioch ? ver. 33. yea , and although paul and barnabas delivered those results to all the cities , yet , as it should seem accidentally and not principally intended , they goe not on purpose chiefely to deliver those decrees , but ver. 36. of chap. 15. it was pauls motion upon other grounds to go visit the churches in every city , where they had preached , and so but occasionally delivered these decrees , chap. 16. 4. so as they came to them not as sent in a mandatory way , as to churches subject to that synod by a synodical law , ( as such canons are used to bee sent ) but as the judgement onely of this church , and the apostles delivered them for their edification . and in the third place , if there were any further authority or jurisdiction in their decrees , it was from the apostles , who were present and concurred in it , and who had power over all the churches ; and accordingly though the elders in the whole church were present and joyned with the apostles , quantum in se , to consent and approve their decrees with that severall respective kinde of judgment proper unto them , yet all the authority put forth over these churches was that transcendent authority of the apostles , which is not now left in all the elders of the world joyned together ; and that therefore these decrees made , and the decision of these questions here , were by infallible apostolicall authority , and to that end they subjoyned that apostolicall seale , it seemed good to us and the holy ghost . and although the ordinary elders , yea , and the whole church joyned in this , yet but according to their measure , analogy , and proportion of their faith , even as in writing some epistles timothy and silvanus joyned with paul , but yet paul onely wrote apostolically , and the authority in them is looked at as his ; or else because perhaps they having the holy ghost falne on them through the apostles doctrine then delivered ( which was then usuall ) perswading their hearts unanimously ( though afore dissenting , as ver. 25. ) to accord , in that respect they might speak this in such a sense , that no assembly of men wanting apostolicall presence and instruction , may now speak . and although it may bee objected , that then this letter and these decrees should bee formall scripture , and so binde us still , it is answered ; that they are scripture , and written for our learning ; and if the case were the same upon which they obliged them then , ( viz. matter of offence ) that then they would binde us now : but the things being enjoyned , but as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , things of a superadded casuall necessity and not absolute , in case of offence onely and not simply for the things themselves , therefore now the necessity being ceased , the obligation ceaseth , yet so as the equity of the rule and ground these were commanded upon , to abstain from things that will offend our brethren , doth hold in like cases to the end of the world . and last of all , there is no act of such authority and government put forth in it , which the proposition intendeth ; which will appeare , if wee either consider the occasion and rise of it , or the issue and result of it . it was not a set or stated meeting by common agreement of the churches , but antioch sends to jerusalem unknowne to them ; there are no summons sent to send up delinquents , nor can wee finde these disturbers are sent to jerusalem to bee censured by those ecclesiasticall pupunishments in which , government doth properly lye and consist ; the subject matter sent to them for their decision was meerely matter of doctrine , about this question , verse 2. and about this word , verse 5. namely , whether the ceremoniall law was to bee observed ? concerning which they wrote their judgements dogmatically , which they were called to doe , being thus sent unto ; neither doth it argue that it was more then to determine this question doctrinally they came up for , because that paul and barnabas could have decided that before , being themselves apostles , and that therefore their comming up was for discipline against delinquents ; for as the case stood , they listened not to paul and barnabas as apostles , but pretended the judgment of the other apostles ; for indeed paul and barnabas did declare their judgements , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or contention , ver. 3. being attributed unto them as contending against the false teachers for the truth ; and so as even the church of antioch rested not in their decision : otherwise paul and barnabas might have as apostles censured those delinquents without comming to jerusalem , as wel as by apostolique authority have decided the question . for apostolicall power extended to discipline as well as doctrine . if it bee said that even doctrinally to deliver the truth when it is done by a company of elders hath authority or power in it , as when christ said , goe and teach , all power is given unto mee : it is granted an authoritie exercised in doctrine and so to bee in synods , but yet not jurisdiction , which the proposition intends , which is when doctrines are delivered sub paena , under the penaltie of that ecclesiasticall punishment of excommunication if not received . one minister alone hath a dogmaticall authoritie as a minister to rebuke , exhort , and yet acts of jurisdiction are not his alone , but of others conjoyned with him . neither , secondly , doth the titles given to these results of theirs argue a jurisdiction in that they are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , act. 16. 4. for although the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used for an imperiall decree luke 2. 1. yet but rarely , and more commonly ( as stephanus and budaeus observe ) for doctrine & opinion in matters morall or speculative , as platonis dogma , &c. and thence is translated to import the judgements of divines given in matters theologicall although delivered with certaintie . and so the using of this word implyeth the subject to have beene doctrinall onely and so delivered . and further the subject matter of this decision being about rules and ceremonies , and the not observation of them , the [ dogma ] is elegantly , and perhaps on purpose , given to these apostolicall canons by way of opposition and contradiction to those that taught and observed such rules , who are said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in so doing , colossians 2. 20. being led away by the false dogmata , or heterodox theses of false teachers that enjoyned them . and for that other word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} translated [ ordained , ] it plainely notes out but this , that these doctrinall theses were the joynt declared and avowed judgement and conclusions of these ( and so answereth to those other words in their letters ( it seemeth good unto us , being with one accord , &c. ) apostles and elders thus met with one accord agreeing therein , and particularly and unanimously so judging ; and therefore when james gives his judgement hee useth the same word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( verse 19. of this 15. chap. ) this is my judgement , which being voted and agreed upon by the rest they are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . neither doth this argue any act of authoritie that the things here declared to bee observed are indifferent , for some of them come under a morall consideration , and all come under the case of offence . neither doth the language they commend those to them in , sound of that jurisdiction or government intended in the proposition ; for although they seeme to speake as guided infallibly in their resolution , [ it seemed good to us and to the holy ghost ] yet their expressions are carried so as to avoyd jurisdiction , those words , to lay no other burthen , if any , must import this jurisdiction ; but these words , as ludovicus de dieu hath well observed , are ( as they may bee ) taken passively , therein agreeing with the syriack translation ; it seemed good to and the holy ghost , that no other burthen bee laid on you , that whereas these teachers of the circumcision had gone about by their doctrine to bind the law of moses upon mens consciences , and to put on them a burthen too heavy for them to beare , as peter speakes vers . 9. and had taught this to bee the commands of christ and his apostles , and the judgement of the church of jerusalem ; they disclaime this , and professe they would have no such burthen put upon them , and that they gave these teachers no such commandement , that is , never delivered or uttered any such doctrine to bee commanded . and if it bee taken actively , yet the declaring it to bee the command of christ is the imposition here intended , for the same words are used of the teachers who yet had not assumed by vertue of an ecclesiasticall authority to impose these things but by way of doctrine , so verse the tenth , why tempt you god to put a yoake upon the necke of the disciples ? vers . 5. and it is well knowne that in the scripture phrase to teach and to declare , though by way of doctrine , and to presse mens consciences with things as the commands of god , is said to bee a binding and imposing a burthen on them . so of the pharisees ( and these were of the sect of the pharisees , of whom , and to whom that was spoken , verse 5. ) it is said , matth. 23. 4. that the pharisees bind heavy burthens and grievous to bee borne , and lay them on mens shoulders ; which is spoken but of a doctrinall declaring and pressing mens consciences with the rigour of the law ; and this is so well knowne to bee the language of the jewes , that it need not bee insisted on . neither doth it follow that if they may lay these burthens by way of doctrine , they may censure for the neglect of them , for every minister in his sermon imposeth those burthens whilst they urge and declare these duties to men , and yet have not power ecclesiastically to censure them , for though it being a command of christ they could not but hold it forth as such and so urge it ; yet not by way of jurisdiction , but with these soft words , which if you observe you doe well . lastly , although these false teachers had subverted their faith , and against their owne light , had avouched their doctrine to bee the doctrine of the apostles , which deserved the highest censure being a sinne so scandalous , yet they proceeded not to censure them by way of admonition or excommunication ( which are acts of government ) but onely do declare their sinne and errour , and give their judgement of it . whereas in the close of the proofe from the church of jerusalem for many congregations to bee under one presbyteriall government , it is asserted whether these congregations bee fixed or not fixed it is all one to the truth of the proposition ; this reason is offered against it . there is this difference , every congregation having elders fixed to it is a church ; for the relation of elders and church is mutuall , acts 14. 23. they ordained elders in every church ; this relation of elders to a church is a speciall distinct relation to that congregation of which they are elders , so as they are not related to other congregations , and these congregations are ecclesiae primae , churches formed up though uncompleat , as being according to our brethrens opinion , members of a more generall presbyteriall church . but if congregations have no fixed officers they are not churches according to their principles . now it makes a great difference as to the truth of the proposition , whether many churches may bee under the government of one , or whether many congregations which to them are no churches may bee under the government of one ? whatsoever our brethren shew of divers congregations to bee under the government of a church presbyteriall , yet they no where shew any one patterne or example in scripture wherein many churches were under the power of one , nay nor where any one church was under the power of another . and lastly , if there were many congregations in jerusalem , having their officers fixed to them , and not in common , then during the time before the dispersion the apostles must bee those officers that were thus fixedly disposed of to those severall congregations , some over one , others over another , as ordinary elders now are . now suppose this number of beleevers to have beene as many thousands as is argued , at 10. or 12000. soules , and these to bee divided into as many congregations as might bee divided to twelve apostles severally to watch over ; or suppose the severall congregations made up of 2000. ( which is an alotment small enough to bee set apart for the paines of two apostles . hereupon great incongruitie doth follow , that apostles are brought to the state and condition and worke of parish ministers , to whom yet it was committed , and inseparably annexed to their office , yea and constituted it , as apostles , to have the care of all churches ; and if when the churches were multiplyed and dispersed into severall countries , they were to have the care of them , then much more when they were in one citie . some of the writers against episcopacie , ( when those that write for it alledg the instance of james abiding at jerusalem , as the bishop of that church ) have judged it a debasing of the apostolicall power to limit it to one diocesan church : but this position doth debase all the apostles at once , much more it makes them not bishops to many churches , but ordinary elders , in that one or two of them perhaps , are over one single church ; yea , and which is yet more incredible , if these churches and their government were like to those under the presbytery , and no materiall difference betweene them and ours , these apostles were in their severall parishes not onely subordinate in their government to the common presbytery of all the apostles , but limited to lesser acts of government , for so the lesser elderships in the churches under the presbyteriall government are confined onely to examine , and admonish , and prepare for the greater presbytery , and therein not enabled to ordaine elders over the congregation , or excommunicate a member : peter and john joyned together were by this principle not enabled to it . and yet if we doe not suppose such a limited government in those severall congregations , here can bee no patterne for the presbyterian government as it is practised . or if otherwise wee should suppose them fixed officers for teaching onely to one of those congregations , and to have no government at all over it , but to bring all to the common presbytery of apostles , that is a greater incongruitie then the former ; for this casts them below the condition of our parish elders , for unto them the greater presbytery doth allow some measure and part of the government , but such a supposition would allow apostles none in their severall congregations . the scripture holds forth that many congregations may be under one presbyteriall government . sect. 1. by particular congregations either first an assembly of christians meeting for worship onely , as to heare , pray , &c. or secondly , an assembly so furnished with officers as fit for discipline having a presbytery , is meant ; in the latter sense , which is that the proofs are brought to confirme , and that that is practised where this government is set up , the proposition is equivalent to such an assertion as this ▪ many presbyteries may bee under one presbyteriall government , as thus , many parochiall presbyteries may bee under one classicall , many classicall , under one provinciall , &c. which is the same as to affirme that one presbytery may bee over another , as the bishops affirme . that one presbyter may bee over another , this is evident , if you assert a presbyteriall government may bee over a congregation that is composed of a presbytery and people : for it cannot bee said to bee over a congregation , if it bee over the people onely , that is not over their presbytery also , for then the presbytery will be independent , and the people under two presbyteries coordinate and not subordinate , which stands not with common reason . sect. 2. this then being the assertion , it is thus argued against . a presbytery over a presbytery , or power over power necessarily implyeth two sorts of presbyteries , or ecclesiasticall jurisdictions , specifically distinct or at least more then numerically . a greater or lesser vary not the kind in a physicall or theologicall consideration , but in a politicall it doth ; hee that hath a greater power then i have , that is a power over my power , a power to order , direct or correct the power i have , this mans power and mine differ as two sorts or kinds of power . and although this superior presbytery bee made up of presbyters sent as commissioners from the congregationall or parochiall presbyteries , yet this hinders not at all but that they may bee thus distinct ; for some cities and townes corporate their officers are sent up , & sit as members of parliament , yet this honorable house hath a power distinct ▪ and superior to that which is in london or yorke , though the superior presbytery bee made up of presbyters from severall congregations , yet it is not made up of presbyteries , it hath the persons materially considered , but not that power formally considered : for as while the parliament sits and certaine burgesses from burrough townes sit as members in it , these townes notwithstanding still retaine all the power those corporations were ever invested with ; so particular congregations whilst some of their elders sit in the classicall presbytery , have elderships or a presbytery still . now that it is very probable the scripture holds not forth two sorts of presbyteries thus specifically distinct , may bee thus argued . sect. 3. first , where the scripture holds forth distinct sorts in any kinde , there will bee found either distinct and proper names and titles , or at least some adjunct or difference added to that which is common or generall ; in the apostles times there were presbyters over presbyters , apostles were superior to prophets , and prophets a distinct order from teachers ▪ therefore in 1 ▪ corinth . 12. god hath set some in the church : first apostles , secondarily prophets , thirdly teachers , after that miracles , then gifts of healings , &c. they have not onely particular names and titles , but speciall notes of distinction added , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as in genesis 1. where no distinction in names is given , the sunne , moon , and starres of heaven , are all called lights , yet there are termes of difference added , they are called first great lights , and then the greater to rule the day , and the lesser to rule the night . throughout the new testament wee finde this word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but in three places , whereof there is but one that holdeth out the government in hand , and in that place you have the naked word onely without the addition of any such expression , greater , lesser , superiour , inferior , or any kinde of adjunct , that can possibly put a thought in us , of more presbyteries then one . notwithstanding so usefull are peculiar distinct names where there are distinct sorts or kindes of administration , as it is not omitted by any church in their ordinances for government ; in scotland the lowest is termed a consistory , the next a classis or presbytery , the third a provinciall synod , the fourth a generall assembly . the french in these termes , consistories , and colloquel , and synods : so in the episcopall republique there was the like varietie . sect. 4. secondly , as the scriptures hold forth nothing in any title or name to distinguish , no more can wee thence discover any sorts of government different in nature ; for tryall of this , let it bee supposed there is a parochiall or consistorian presbytery for one sort , there is another sort wee call classicall , what scripture gives light by any kinde of reasoning to warrant the setting up one of those above , or over the other ? doe you read anywhere god hath set in his church , first presbyteries , secondarily classes , then consistories ? or is there any thing in the word directing a different composition or constitution in these ? sect. 5. first , for the materiale , the persons that these presbyteries are made up of , are the same ; the consistory hath gifted men set apart to the office of the ministery ; those that are in a classicall presbytery are no otherwise qualifyed , nor indeed doth the scripture require any thing but a presbyteration to qualifie men for any sort , if there were sorts of presbytery . that there is a greater number of presbyters in the one then in the other , this alters not the state in respect of the matter ; for if the number bee competent , that is , so many as two or three may agree , matth. 18. it sufficeth . the honourable house of commons , is to all parliamentary purposes as much a house , when but two or three above forty , as when foure hundred . nor doth this alwayes fall out that all classicall presbyteries have a greater number then some parochiall . scriptures have determined neither how few will constitute a classicall presbytery , nor how many may bee in a parochiall : practice many times maketh them equall . sect. 6. secondly , now for the formale , the uniting of this matter into a consessus or caetus , presbyters become united into a presbytery in the classicall , by having pastorall charges in such a division , whosoever commeth so to be disposed of , hee is no sooner pastor to such a parish , but hee is eo nomine , member of such a classis . the presbyters of a parochiall presbytery are as neerely united and more : they are united in the choyce and call of the same congregation they governe , and united in the whole work of the ministery over the same people ; so that they are not onely fellow governours , but fellow labourers in the same vineyard . there is therefore no just ground for such a distinction or difference between presbytery and presbytery in respect either of the matter or the forme . sect. 7. thirdly , nor thirdly , do wee finde any thing in the scriptures making them , as from different imployments , or functions , to differ ; first , wee pretend and so it is in the proposition , the one is superiour , the other inferiour ; but how can you say the scriptures have made this difference , when there is not a word spoken this way in any place . presbyterian writers themselves in some expressions seem to take away utterly such difference as this ; in one place you shall read the classis can doe nothing , renitente ecclesia , but it is null and invalid ; thus the assertion for discipline , and avouches zepperus , zanchy , and others as of this opinion . the congregation , though but minima ecclesiola , yet may reforme , that is , suspend , excommunicate , &c. renitentibus correspondentiis . so voetius in his theses , & desperata causa papatus , lib. 2. sect. 2. c. 12. surely according to what these reverend divines have expressed , it is hard to bee said , which of these presbyteries hath the greater or superiour power . sect. 8. secondly , the imployment or work of a presbytery is to ordain , excommunicate , suspend , admit members , appoint times for worship and the like . the classicall presbytery reserve ordination , and excommunication to themselves , but the other are left to the parochiall presbytery : thus some presbyterians divide the work . others possibly otherwise . but how can wee affirm any such designment from the scriptures , if you have not two sorts , either in name or nature to bee found there ? and none of these acts or administrations but may bee done by that one the scripture mentioneth , which doubtlesse they may , seeing ordination seemeth to bee specifyed in the text ; if the greater , then doubtlesse the lesser . the pastor in one place is said to exhort , in another to comfort , in another to visit the sicke , this will not warrant distinct sorts of pastors , for there being but one sort spoken of in scriptures , wee must interpret all these severall administrations to belong to that one . sect. 9. it was not found an easie work in this assembly to finde two sorts of elders , teaching , and ruling . notwithstanding all the scripture hath said of these , and in some places , so plaine , as if of purpose to distinguish them ▪ if it bee so hard a matter by scripture light to hold forth two sorts of presbyters , it must needs bee more difficult to finde out two sorts of presbyteries , especially seeing ( as it is generally granted , and this by the presbyterians themselves ) that for above fifty yeeres after christ , and in the apostles times , there was but one kinde of presbytery . sect. 10. it hath been the wisdome of states to keep and preserve the bounds and limits of their judicatures evident , and distinct , and as free from controversie as may bee . if laws and ordinances about matters of m●um and ●uum , and such inferiour claimes should not bee so evident , the authority of these courts will bee in a readinesse to relieve wrongs and injuries through such mistakings . but controversies and clashings about these high and publique interests are no other in the issue then the dividing of a kingdome within it selfe . is man wiser in his generation then jesus christ ? hee is our law-giver , the government is laid upon his shoulders ; hee is the wonderfull counsellor , the prince of peace . and therefore surely though other matters of practice and duty should have obscurity in the rule . yet it is most probable hee hath ordered authority and jurisdiction with the officers and offices , for the managing of it so evident , as not to put us to search in a dark corner for directions . wee cannot bee said to bee cleere in our rule when wee are thus inforced out of one word , and but once used , to raise so many thrones , or formes of government , especially it being foreseen by christ that such is the nature of man as nothing occasions more bitter contention then that lusting which is in us to have authority and jurisdiction over others . sic subscribitur : tho. goodwin , philip nye . jer. burroughes , sidrach sympson . william bridge , william greenhill , william carter . concordat cum originali . adoniram byfield , scriba . notes, typically marginal, from the original text notes for div a92287e-270 matth. 21. 33. beza in 2 cor. ● . ●3 steph. budeus , eu●●ath . mede diatribe . christ the universall peace-maker: or, the reconciliation of all the people of god, notwithstanding all their differences, enmities. / by tho: goodvvin, b.d. goodwin, thomas, 1600-1680. this text is an enriched version of the tcp digital transcription a85431 of text r202317 in the english short title catalog (thomason e626_1). 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. 132 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85431 wing g1237 thomason e626_1 estc r202317 99862651 99862651 114819 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. a85431) transcribed from: (early english books online ; image set 114819) images scanned from microfilm: (thomason tracts ; 96:e626[1]) christ the universall peace-maker: or, the reconciliation of all the people of god, notwithstanding all their differences, enmities. / by tho: goodvvin, b.d. goodwin, thomas, 1600-1680. [2], 58 p. printed by j.g. for r. dawlman, london : 1651. the words "differences, enmities" are bracketed together on title page. also bound with some copies of wing g1229 and g1229a. annotation on thomason copy: "march 10 1650", the 51 in imprint date crossed out. reproduction of the original in the british library. eng jesus christ -early works to 1800. reconciliation -early works to 1800. a85431 r202317 (thomason e626_1). civilwar no christ the universall peace-maker: or, the reconciliation of all the people of god,: notwithstanding all their differences, enmities. / by goodwin, thomas 1651 22553 1 195 0 0 0 0 87 d the rate of 87 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2007-12 emma (leeson) huber sampled and proofread 2007-12 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion christ the universall peace-maker : or , the reconciliation of all the people of god , notwithstanding all their differences , enmities . by tho: goodvvin , b. d. london , printed by j. g. for r. dawlman , 1651. christ , the vniversall peace-maker . i. part . ephes. 2. 14 , 15 , 16. for he is our peace , who hath made both one , and hath broken downe the wall of partition between us : having abolished in his flesh the enmity , even the law of commandments contained in ordinances , for to make in himselfe , of twain , one new man , so making peace . and that he might reconcile both unto god in one body by the crosse , having slaine the enmity thereby . ( or ) in himselfe . it were a manifest folly in the judgements of most knowing men , to goe about to use in any set way , exhortatory motives to perswade to peace & reconciliation the people of god amongst us . the provocations are so high , and exasperations so fresh and encreasing , that if i had an audience made up of those alone that have the swaying power of either , and together therewith their most favourable attention , and interest in affection without prejudice , i should not know how to attempt it with any hope of successe . but though the animosities of mens spirits , augmented by coincident circumstances , are gon beyond the power of the perswasions of men in this present paroxisme : yet they are not above the power of gods wisedome and providence , nor the force and efficacy of christs bloud . you may therefore , in the midst of all contrary appearances , give me leave , though i cannot hope to perswade , yet to beleeve ( the catholique church , and communion of saints , they are in my creed ) and because i beleeve therefore to speake , and so to give you an account of my faith as to this issue . let your faith but wait , and give god time for it , and leave him to effect it his owne way . and to this end i have taken this text , christus pax nostra : for he is our peace who hath made both one , &c. and my inference is , that therefore the saints shall and must be one , and reconciled in the end . and this is the best newes which in these times can be told you , the seasonablest we can heare of , and is indeed one great part of the glad tidings of the gospell it selfe , without which it were imperfect , which christ himselfe our peace ( who came to purchase it , as these words shew , so ) came to preach , as the very next v. 17. hath it . the maine and principall intendment of these words is , to give an eminent instance of the efficacy of christs mediation in slaying the enmities that are amongst the people of god themselves , and of his being our peace in that respect ; instancing in that the greatest that ever was between jew and gentile ; whom yet ( as here ) he hath made both one , and hath broken downe the partition wall betweene us : and however he mentions in the 16. v. our reconciliation made with god ( of which elsewhere he treats more largely ) yet ( here ) but by way of confirmation of our faith in this other of reconciliation amongst our selves . for the aime of its introduction here is but to shew , how that christ in reconciling us to god himselfe , carried it so , and did it under such a consideration and respect , as necessarily drew on and involved our reconciliation one with another ; namely this , that he reconciled us unto god in one body among our selves . it is an happy clause , that addition [ in one body ] and on purpose inserted thereinto , to shew , that when god was to transact our peace and reconciliation to and with christ , hanging upon the crosse , he would not nor did not acknowledge himselfe , to him , then , reconciled to us by him , upon any other termes , then as withall we were lookt at , and represented to him by christ as one body ; and therein reconciled one to another , whilest we were reconciled to himselfe . the connection of the 16. ver. with the 15. discussed : and how that reconciliation to god in one body , ver. 16. is to be understood : whether of that reconciliation wrought for us , or in us . i meet but with one eminent difficulty in the coherence and contexture of these words , and that is the connexion of these two verses , v. 15. 16. as namely of these words , and that he might reconcile us to god , v. 16. &c. with the former v. 15. having abolisht the enmity , &c. now this enmity mentioned v. 15. is evidently intended of the enmity betweene jew and gentile , as is clear by its connexion with v. 14. who hath made of twaine one , and broken downe the partition wall : having slain the enmity . now the twaine , or the two , thus made one ( between whom this enmity was ) is not god and we , but the jewes and the gentiles ( of whom he had spoken in the former verses ) for he adds , that he might create both in one new man , which could not be said of god and us . now then the difficulty is , what reconciliation to god in one body that should be v. 16. which the apostle makes the consequent of having slain the enmity betweene these jewes and gentiles ; for the connexion seemes to import the one a consequent of the other : and the words to run thus , having slain the enmity between themselves , v. 15. that he might reconcile them to god , v. 16. now this reconciliation to god must be either meant of the work of reconciliation wrought in us , whereby we turne unto god , as 1 cor. 5. be ye reconciled to god , or that reconciliation which christ wrought for us unto god : and whether of these should be intended , is the question . and so withall the question is , whether those words , v. 16. and that he might reconcile both unto god , are to be cast unto the 15. verse as a part of the discourse thereof , or doe not rather begin a new and entire discourse full and compleat within themselves . for the first stand many interpreters , and the chief reason for that opinion is , the coherence of these words with those next immediately foregoing , having abolisht the enmity , that he might create in himselfe of twayne one new man , and that he might reconcile both unto god , &c. the resolve of which seemes to be this , that christ having on the crosse wrought in himselfe this great worke for us , to slay the enmity betweene us , and make both one , by the sacrifice of himselfe , and this as the antecedent worke : that yet there remained two other as consequent works as the effects that follow therefrom . namely , 1. to create both one new man , so making actually peace between themselves . and 2. to bring them both into an actuall state of reconciliation with god , by working reconciliation in them towards god , so making them one body . and the reason for this interpretation further is , that both these two are brought in and yoked in the like tenour of speech , that he might create , &c. and that he might reconcile ; as if they were like parallel fruits of that antecedent worke , slaying that enmity mentioned , v. 15. and according to this parallel , looke as creating them both into one new man , is and must be acknowledged to be understood of a worke wrought in them , viz. the new creation : so also that other , the reconciling them to god must be understood of the worke of reconciliation unto god wrought in them also ; and so the new man they are created into , v. 15. answereth but unto that one body they are reconciled unto , v. 16. being one and the same . and that which encreaseth the difficulty is , that if it should be understood of reconciliation unto god himselfe wrought by christ on the crosse , how such a reconciliation should be the consequent of his slaying first the enmity between the saints themselves , so as it should be said , he slew the enmity among the saints , that he might reconcile them to god : this is not consonant to reason , seeing rather ( that according to the harmony and dependance of theologicall truths ) his reconciling them unto god upon the crosse is the antecedent and cause of his slaying the enmity of them mutually , because our reconciliation one with another is rather depending upon , and the fruit of reconciliation with god himselfe , who being first reconciled to us , all things else are reconciled one to another ; as subjects that have beene at variance , when reconciled to their prince or head , become reconciled one to another among themselves . but yet i rather incline to thinke , that other kind of reconciliation betweene god and us , wrought by christ for us on the crosse , to be intended v. 16. and so to be brought in as a parallel with that former reconciliation wrought by him also on the crosse betweene and on behalfe of the jew and gentile mutually . and so this 16. v. to begin a new and intire discourse , apart and sejunct from the other , namely , of our reconciliation with god , as the former verses had discoursed of that reconciliation which is wrought for us betweene our selves . and so the maine proportions of this parallel are these , that as that reconciliation betweene jew and gentile , wrought by christ on the crosse , had two parts , 1. positive , making both one . 2. privative , the amoveing the impediment that caused the enmity , v. 15. ( the consequent of which is the creating of both into one new man : ) so the apostle discoursing , v. 16. of this other reconciliation with god , he therein intends to make like two parts thereof , answerable to the other , onely with a transposition of speech , 1. positive , reconciliation to god in one body : 2. privative , having slaine that enmity , namely , against god : the resolution of all which is , as if he had said , whereas there was a double enmity , one to god , another among our selves ; christ that is our peace hath dealt with both : he having slaine the enmity betweene themselves , hath made both one : and having slaine in like manner the enmity to god , hath reconciled us unto god . now that which cleares and confirmes this connexion is , 1. that this renders a more full and just analysis of the words , which is this : 1. that v. 14. he in generall proclaimes christ our peace . and then 2. in the next words proceeds to the two particular branches , wherein christ is made our peace , 1. betweene our selves mutually , 2. betweene god and us . and then 3. in the handling of either , observeth this parallel in either , namely , betweene a privotive part , slaying the enmity ; and a positive part , reconciling and making one , so enumerating the compleat requisites to either . then 2. to shew , that these are indeed two disjunct and compleat discourses of two such heads of reconciliation : he severs the first , v. 15. from the second , v. 16. by adding a full period , and as it were a selah to the first , thus sealing up the v. 15. so making peace , namely , fully and compleatly , that peace , which had beene spoken of among jew and gentile , that so he might enter anew , and distinctly from this , upon that other of reconciling both unto god , which he doth , v. 16. then 3. for the close of that 16. v. that he should in like manner bring in a second time these words , [ having slaine the enmity ] upon occasion of his mentioning our reconciliation to god , argues still more , his aime to be to cut off the 16. v. from the 15. for if those words , v. 16. that he might reconcile us to god , had referred to that other [ having slaine the enmity , v. 15. ] as a part of that sentence not made compleat ; then this second [ having slaine the enmity ] needed not to have been : but doth rather shew , that there 's another enmity betweene god and us , distinct from the former intended by him ; and so the slaying thereof , joyned properly and genuinely with its fellow conjugate , namely , reconciliation unto god , as the former , v. 15. had in like manner beene connected with its conjugate also , making both one among themselves . if indeed the apostle had carried his speech in the 15. v. thus , having abolisht the enmity betweene them , that he might create one new man , and that he might reconcile both unto god in one body , and so ended his discourse of it : then these two , in their reference could not have beene parted : but he moreover adding to their reconciling to god , a second time these words , having slain the enmity ( namely , that betweene god and us ) he so maketh the 16. v. an entire sentence and period of it self , as the 14 , and 15 , doe make in like manner a full period of themselves : and so the 14 , and 15 , are to be read and joyned thus ; christ hath made both ( jew and gentile ) one , having slain the enmity ( that was betweene them : ) thus beza and others : and answerably the 16. to this sense , with an easy and faire transposition , and having slaine , or , and hath slaine the enmity ( namely , betweene god and them ) that he might reconcile both unto god in one body by the crosse , on which he also slew that enmity . and whereas it will be said , that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or ( and ) which the 16. v. begins with , seemeth to cast the reference of this , upon the former slaying the enmity , v. 15. and so the latter to be but an emphaticall repetition of the same : i answer , that that ( and ) v. 16. is but all one with moreover , as it is often used , as introducing a new and distinct discourse , added to a former . and so 4. as thus understood the parallel is rendred yet more full ; for as there is here found a double enmity , and an answerable double slaying of each in order to a double reconciliation , so to make up the parallel ( which the apostle intended ) yet the more full , there are two further clauses added to each , fitly answering to one another . for as of the one he sayes , having abolisht the enmity in his flesh , v. 15. so of the other ( the latter ) in like manner he speakes , having slaine that enmity in himselfe , v. 16. as the greeke beares , and the margent varies it . now as to any difficulty proposed , that which is left as materiall to be considered , is onely this ; how his having slaine that enmity betweene us our selves first , should be conceived to be the antecedent to reconcile us to god ? now for answer hereunto ; 1. besides , that according to that connexion which i have given , that the 16. v. should thus make up a full period of it selfe , and doth keepe it selfe intire within it selfe ( as v. 14 , and 15 , also doe ) and so not at all referring to the slaying the enmity , v. 15. as hath beene explained ; which coherence doth at once cut off the whole of that objection at first made : but besides this ( supposing it might take in , and referre to that slaying the enmity v. 15. among the saints , as the antecedent , or at least ingredient unto their reconciliation with god ) there may perhaps this just assoylment be given thereto . that 2. in order of nature , all enmity must first be supposed removed , ere friendship or ( as here ) reconciliation , can be supposed to be procured : the reason of which is obvious to any judgement , first peace by slaying enmity , and then good will . and so upon this and the like grounds , these words , that he might reconcile unto god in one body , may well be supposed to have a secondary aspect to his having first abolisht the enmity between our selves , ver. 15. as well as our enmity against god , ver. 16. and the apostle his adding [ in one body ] ( which he studiously hath done ) shewes , that they being under that notion and respect reconciled unto god by christ upon the crosse ; that then withall at the same time , yea in order of nature , first , their enmities one against another were removed as well as against god himselfe : all sorts of enmities being to be removed ere any sort of reconciliation attained , surely under that notion , they cannot be considered reconciled to god , but withall it must be said , they are at peace , and so made one among themselves , at least these two doe mutually argue each the other . if indeed there had beene roome left for us to conceive , that our reconciliation with god had beene so wrought by christ for us , as for each person consider'd onely single , and apart ( though even so it was intended , namely for each and every person ; and this is involved in that other : ) then indeed it might have beene supposed that their enmities to god , had been slain and done first away , and reconciliation wrought with him first , by one primary act , & then after that , ex consequenti , as a secondary worke , our reconciliation amongst our selves had been cast in , and followed thereupon ; or which is all one , wrought and procured by a second act or intention of christs . but if in one and the same very individuall act , and intention of their being reconciled to god , they were considered [ as one body ] and that this is put in as an involved ingredient thereinto , so , you must necessarily suppose their owne mutuall enmities done away also , at least together therewith , by one and the same individuall act also ; and this consideration if there were no other , is a sufficient salvo to the forementioned difficulty . now how this reconciliation unto god in one body was performed by christ on the crosse , i shall handle in the second section of this discourse . i shall trouble you no further with untying this knot , or the drawing out into one smooth continued line , the series of this coherence : for however ( take the 16. ver. in which of these senses you please ) the words in the 14. and 15. ver. are sufficient bottome for the heads of that whole discourse i intend . for these words , ver. 14 , 15. doe undeniably ( as all must confesse ) treat of the reconciliation of the people of god among themselves , and sufficiently hold forth these two generalls . 1. the work of christ on the crosse to procure it , he hath made both one , having slaine the enmity in his flesh : and hath virtually ( in the virtue of his death ) broke downe the partition wall that occasioned it , which in his providence he after ruined . and 2. the work of christ by his spirit in us , creating both one new man in himselfe . and now take the other words ver. 16. in either sense , or in both , ( which are not inconsistent ) however this is observable even therein ; that the apostle was not content to have setly pursued the saints reconciliation among themselves , in those two whole verses , the 14 , 15. but when he speaks of reconciliation with god also , ver. 16. he must needs add , and put in that clause also , in one body ; the reconciliation then of the saints mutuall is upon all accounts , the principall intendment of the apostle here . the division of the words . the principall heads of this discourse set out , which are foure . now for the division of the words , that will fall according to either the larger , or else the more speciall scope of the words . if we take them in that first and largest comprehensivenesse , as treating of both our reconciliation with god , and betweene our selves also , and how christ our peace is both , so they admit of this division and analysis : 1. that the generall theme and argument of the whole should be premised in these words , christus pax nostra , christ is our peace ; which is the inscription of a proclamation of him under one of his eminent royall titles , christ the great and perfect peace maker . and then , 2. proclaiming him such , in all the branches or particulars thereof , that may argue him such . 1. as an universall peace-maker , as both , being a peace betweene all sorts of persons at variance , and also extending his mediation to the removing of all sorts of enmities . 1. persons , as 1. betweene us , ver. 19. that is , among our selves , abolishing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that enmity , ver. 15. 2. betweene god and us , slaying that enmity also , ver. 16. thus an universall peace-maker . 2. the establisher of a through and a perfect peace , both for time past , and time to come . 1. who hath already made and concluded it , as in his owne person , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he hath made it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he hath dissolved and broke downe , and so not now to be done . and 2. the same secured for the future , even for ever ; these enmities being abolisht , ver. 14 , 15. that is , utterly abolisht , as never to get head ; slain , ver. 16. never to revive . 3. our compleate peace as in respect to all parts , that concur to it , and wayes of peace to accomplish it , and make it sure . 1. in respect of parts . both 1. negative by removing and destroying even the very occasion of the enmity : the partition wall of ordinances , breaking that downe , and againe , ver. 16. slaying the enmity it selfe . 2. positive , expressed in two words , reconciling , ver. 16. making both one , ver. 14 , 15. then 4. by all sorts of wayes accomplishing it , 1. representing us in his person , as in one body , ver. 16. personating all his people , and under that consideration reconciling them to god , and one another . 2. meritoriously , taking on his person , ( as representing their persons ) all their enmities , [ in his flesh ] or the humane nature , sayes the 15. v. hanging on the crosse , ver. 16. and so offering that up as one common sacrifice to god for all ; ( he is said to reconcile all in one body by the crosse , ver. 16. ) 3. efficiently by his spirit , creating both into one man , of all conjunctions the neerest , and that creation wrought in himselfe , of all foundations of union the firmest : for they being both created one man , & united in and to himselfe , he is able and will be sure to hold them for ever together . and to put the more evident notice upon all he had said or should say of him in this respect , he intermingleth in the midst of his discourse , this selah or note of observation , so making peace , ( take notice of it sayes he ) so or thus , universally , perfectly , compleately , & eternally . and this is one account of the words , and indeed of the whole and every part and particle thereof . but if we single forth that more speciall and principall ayme , afore mentioned , christus pax nostra , as in relation unto making peace among us , the elect of god : so in stead of any accurate division of them , i shall onely draw forth these four propositions , which will suck into themselves the strength of what these words have in them , as to this great point . namely , 1. the story of the greatnesse of that enmity , ( the greatest that ever was , ) betweene jew and gentile afore christs comming , and a while after , by reason of those jewish rites and ordinances of the ceremoniall law , which the apostle by a metonymie termeth therefore the enmity . 2. the story of christs transactions on the crosse , by which he virtually slew and abolisht this enmity , and meritoriously made them both one , and reconciled both in one body . 3. the story of their actuall accord , and becomming one as the records of the acts of the apostles , and they in their epistles have presented it unto our view : and the principles by which , and the providences whereby , that partition wall was broke downe , and the enmity allayed ; chiefly by creating both one new man in himselfe . 4. that the instance of all this was intended by god as a precedent , and leading cause under the new testament , to assure us , that whatsoever should fall out in after ages , of difference among the saints , yet still however they both might and should in the issue be reconciled , and their differences in a like manner allayed and compounded ; as also to shew the wayes and principles whereby to effect it . i. section . 1 head . the greatnes of that enmity , which was between jew and gentile , untill christ purchased their reconciliation . for the first , i have to present you out of this text , with an instance of the deepest , and most lasting enmity , between two sorts of men chosen to be one body unto god , that shared as then the whole world between them , ( jew and gentile ) that ever was or will be in all ages : which yet was compounded by christ . view we it first in the generall through those expressions the text useth of it . the apostle sets it forth to us , not barely by tearms of distance and division , calling them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , both or two , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , twaine ; nor simply of being enemies in an ordinary way , but speaks of an enmity in the abstract , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; a special enmity it was , not that which is common to man against man , ( who as the holy ghost that knows our nature tells us , are mutually hatefull to , and hating one another , tit. 3. 1. ) but a knotted , twisted , combined enmity . that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} disolved it , ver. 14. imports . a stirring active enmity , that lay not sleeping . this the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ver. 15. implies : he made it inefficacious , tooke away the strength , the energy , the operative virtue of it : yea and if you will take in , and borrow from the expression ver. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he slew it . it was a living spritefull enmity , yea that had a rage in it , ( we on the contrary call such an one deadly , because it aimes at life : ) the * word beares up to this , non tam occidit quam trucidavit ; christ did not barely kill it , but bloudily with a rage , as provoked with the fiercenesse that was found in the enmity it selfe . for the rage thereof was cruell , and reacht up to heaven , as the scripture speaks . likewise an old hatred , ( as the prophet ezekiel in his times tearmed it , speaking of that between the philistimgentiles , and the jewes ; but this was now grown much older , in all , of 2000. yeares continuance , ) even from the first time wherein god separated the people from the rest of the nations , as in abraham by circumcision he did . a wall of separation ( if i may pursue the metaphor in the text ) whose foundation was laid in abrahams time , when circumcision was first given ( for that began the quarrell ) reared up higher by moses rites , further lengthned and stretched out in all the times of the prophets , throughout all ages , untill christ who came to abolish it , and breake it downe . and lastly , an universall hatred in the jewes to all nations , and in all nations to the jewes . even all who were called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , gentiles in the flesh , and uncircumcision by that which is called circumcision , ver. 11. as all nations were tearmed and reckoned by them . thus god foreordained , that as to honour his sonne in reconciling us to himselfe , he permits the greatest sins and enmities to be in the hearts and lives of those he intends to save , against himselfe : so likewise that the highest and toughest animosities should be found , amongst those , ( when he should come on earth , ) that were ordained to be his people , to shew the soveraigne power , and efficacy of his mediation , in constituting them one new-man in himselfe . these but in generall for a foundation out of the text . the story of the particulars of it hath two branches : 1. what it was betweene them before christ , and the conversion of either to the christian faith . 2. what after conversion , and that both equally had embraced christ . 1. take the elevation of it before , both out of the scriptures and other authentique testimonies : both , 1. of the jew against the gentile . 2. of the gentile against the jew . and i shall withall by the way , make a parallel of the one with the other . 1. of the jew against the gentile . the quarrell was begun indeed by them ; they out of a carnall fleshly boasting of their priviledge to be the onely people of god , ( as they were ) scorned and contemned the poore gentiles . the 11. verse insinuates this : yea were gentiles who are called uncircumcision by that ( nation namely ) which is called the circumcision in the flesh . it began at nicknames : and the jewes were they , that began to call names first , as interpreters have observed . and it began early , almost from the time when the seed of abraham first received that badge of difference . you heare on 't in jacobs time , to give our sister to one that is uncircumcised , that were a reproach to us . gen. 34. 14. say the sons of jacob in the case of dinah . and after amongst all the race of the jewes both good and bad in all ages , the same was used as a reproach , as by sampson , judg. 15. 18. by jonathan , 1 sam. 14. 16. by david , chap. 17. 26. 36. by saul , chap. 31. 4. they judging it , ( though but a circumstance , yet ) far worse then death it selfe , to dye by the hands of the uncircumcised , or have the daughters of the uncircumcised triumph . 2 sam. 1. 20. and in the prophets uncircumcised and uncleane are all one . isa. 32. 1. when they would accurse one to the most accursed death , ( as all nations , according to what they have esteemed the worst of deaths , they have accordingly expressed such like curses ; as abi in malam crucem , among the romans ) let him dye ( said the jew ) the death of the uncircumcised , as ezek. 28. 10. when they imprecated the most ignominious buriall , thou shalt lye in the midst of the uncircumcised , ezek. 31. 18. a person excommunicate , accursed , and a heathen was to them all one ; let him be as an heathen , mat. 18. and they distinguish themselves from the gentiles , by appropriating the title of sinners , wholly to the gentiles ; we that are jewes by nature , and not sinners of the gentiles , gal. 2. 15. and god foreseeing how apt their spirits were to grow from hence into an abhorrency of all other nations , made a specall law to prevent it , concerning some particular nations . deut. 23. 7. thou shalt not abhor an edomite , for he is thy brother : thou shalt not abhor an egyptian , because thou wast a stranger in his land . next see this enmity expressed in their carriages and dealings with the gentiles , they not onely not communicate with them in sacris , in holy things , but their zeale was such , and this after the light of christianity appeared to them , that they would have killed paul , acts 21. 31. for no other crime but this , ver. 28. this is the man hath brought greeks , ( that is heathens ) into the temple , and hath polluted the holy place , ver. 28. nay they accounted it an abhominable thing , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( as in 1 pet. 4. 3. the word is rendred , abominable idolatry ) and so the vulgar here ) to keepe company , that is , familiarly , yea or so much as to come , ( unnecessarily , ) to one of another nation ; founding all this , upon that which was a peculiar command , upon a speciall ground , against the ammonites and moabites , deut. 23. 6. thou shalt not seeke their peace , nor their prosperity all thy dayes for ever . this they extended to all nations : and this to that rigidity , that they would not doe ordinary courtesies of common humanity , non monstrare vias eadem nisi sacra colenti , sayes juvenal , not tell a mans way , to a poore wanderer , an act of civility : non ad fontem deducere , to lead to a well for water , which was an act of charity . the woman of samaaia therefore wonders at christ , joh. 4. 8 , 9. how is it that thou being a jew , askest drinke of me , which am a woman of samaria ? for the jewes have no dealings with the samaritans . each one of you ( sayes christ ) will , and that on the sabbath day , loose his oxe or his asse from the stall , and leade him away to watering , luke 13. 15. but they would not doe thus much for an heathen though ready to perish for thirst , not shew him a well hard by , sayes the same juvenal in the same place , quaesitum ad fontem solos deducere verpos : not give a cup of cold water , which christ makes the least of curtesies , save onely to their own * verpi , as we say vermin and circumcised ones . so juvenal scoffs them , & hoc judaicum jus , this is the jewish law . and no wonder of all this , for indeed they accounted all the heathen as beasts made to be destroyed : ( upon the mistake of their commission concerning those seven nations , given up by god the judge of the world ( in whose soveraignty it was , ) into their hands . ) even christ speaking in the common language of the jewes , calls the syropheniciam woman and all the gentiles doggs , mat. 15. 25 , 26. as the turkes call christians at this day ; yea out of their own records some of the rabbinicall interpreters upon deut. 21. 11. they have delivered , that they accounted them feris deteriores , worse then beasts , & nuptias eorum innuptas , their marriages , no marriages , and therefore nec homicidium nec adulterium in eos committi posse , that it was no adultery to abuse their wives , no murther to kill any of them , no robbery to take from them , by never so much violence . which josephus albo justifies in his disputation adversus christianos , giving this reason , that be that lived without their law and worshipt false gods , he was a common enemy , & in eum illicitum nihil , and nothing can be unlawfull , that is done against him by them . can malice be supposed to rise any higher ? and yet in that nation it did against these poore gentiles . 1 thess. 2. 16 , 17. contrary they are to all men , and it followes , forbidding us to preach to the gentiles , that they might be saved . the apostle speaking it by way of aggravation , of their malice , seemes to intend it not onely consequenter , that they denied them the gospell , without which , they could not be saved : but farther intentionaliter , what was in their intentions , that suppose , they had thought the gospell a meanes of salvation , they would have forbad it to be preacht to them , that they might not be saved . is there not worke for a peacemaker now ? this on the jevves part . and can we think the gentiles were behind hand with them ? and yet the truth is , the gentiles were the more moderate of the two , as the 11 verse here , and the parable of the good samaritane , that poured oyle into a strangers wounds , and the story of the samaritan woman , all shew : for shee layes fault on the jew , that he would not aske water of a samaritan , and not è contra . it were too much to reckon up all that might be , out of their poets and historians . i will but so far make mention of some testimonies of the gentiles hatred against the jewes , as they make up a parallel with what hath beene said of the jewish enmity against the gentiles : thereby to manifest that the gentiles were even with them , if not in malice , get in jeeres and scornes . 1. did the jewes reproach them as uncircumcised , as you heard ? the gentiles on the contrary scorned the jewes as much for circumcision , calling them apellas , judaeus apella : curtos , so * horace ; recutitos , so † martial . and * persius , verpos , as also juvenal . there is wit in these , but so unseemly as i must forbeare to english them : they were jeeres at their circumcision . 2. did the jewes abhor the gentiles and not converse with them ? the gentiles on the other side would hold their nose at the jewes when they met them , and cry * faetentes judaeos , stinking jewes : † vel fortuitum eorum occursum oculis horrebant , animo persequebantur , they abhord the sight of them , if by chance they met them . and 3. esteemed them of all nations the worst : so marcus the emperour , but passing through judaea to egypt , and observing their manners , dolenter dicitur exclamasse , o marcomanni , o quadi , o sarmatas , tandem alios vobis deteriores inveni : which was as if when wee would expresse the wretchednesse of any nation we accounted most vile , should say , o you canniballs , yea barbarous savages , that are found amongst the wildest africans or americans , we have at length found , and light upon a generation of men , worse by far then you . in this manner doth he speak of these iewes . and 4. as the iewes turned it into a curse to be a gentile , as you heard : so the gentiles in their cursings , turned the like upon the jewes . jer. 24. 9. and i will deliver them to be removed into all the kingdomes of the earth for their hurt , to be areproch , and a proverb , and a tavnt , and a curse in all places whither i shall drive them . it was gods own retaliation upon them and fulfilled ; as we now , so the hearthen then imprecated on themselves , i were a iew , if i did so or so , and thus in all places , as the prophet hath it : yea jer. 42. 18. they were made , an execration , an astonishment , and a curse . what can be more ? 5. as they esteemed all other nations as doggs and beasts : the gentile doth the like by them , and reckons them but as swine , the most contemtible of beasts , and this in a witty retortion from the iewish practices , nec distare putant humana carne suillam . putting this interpreation upon their forbearance to eate swines flesh , that mankind and swine were alike to them . and 6. as they hated all nations , so the gentiles resented accordingly this catholique spirit in the jew against them all , which turned their hearts universally to hate them . ashuerus had 127. provinces , amongst which , the jewes ( as we reade ) had enemies in them all . est . 8. 9. and 9. 16. compared , whom the kings letters restrained with difficulty from falling on them in every nation : and they accuse and arraign the jewes , 1. as hurtfull to kings and provinces , ezra 4. 15. as continually moving sedition , in the same place of ezra 4. 15. they are a people that of old time have moved sedition . and the same aspersion went current among the romanes and greekes many hundred yeeres after : these men being jewes doe exceedingly trouble our city , acts 16. 20. say the philippians to the magistrates of the city . they lay their accusation that it was the genius of the nation : it is their knowne custome so to doe . 2. as unsociable to the rest of mankind . antiochus friends in diodorus pleaded thus against the jew : that they alone of all nations were insociable , and not capable of any mixture or coalescency with them ; no not at table ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in esther you have the same intimated , c. 3. 8. there is a certaine people ( speaking of the jewes ) scattered abroad and dispersed among the people , whose lawes are diverse from all people , &c. 3. the gentiles accused them as enemies to all nations , so in that of diodorus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that they wisht well to none : and not only so , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to account all others enemies . so also tacitus l 5. adversus omnes alios hostile odium , an hostile and deadly hatred is in them against all others . yea {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , haters of mankind ; so also it followes there in diodorus . 't is strange the apostle should expresse it , in the very same manner , and neere the same words , they are contrary to all men , and god they please not , 1 thess. 2. 16 , 17. 4. as they founded their hatred against the gentiles on this , that they were worshippers of other gods , so the gentiles accused and detested them as * hostes immortalium deorum , enemies of the immortall gods : and religion was the cause of all this , these rites here were the partition wall . and lastly , under the notion of such a manner of persons as these , were they universally hated by all nations , as the bookes of the prophets doe shew , especially ezekiel and jeremy , where the cup is carried to all nations for no other crime then their enmity to the jewes ; likewise the bookes of esther and ezra : and accordingly persecuted they were , upon that account ; banisht out of rome againe and againe , as by claudius , acts 16. 20. as by other emperours : and at last they destroyed both their city and common-wealth . you have seene the enmities of both . and was there not cause to wish and pray , as david ps. 14. upon the like occasion , oh that the salvation ( or saviour and messiah ) were come out of sion : or , the desire of all nations were come ? this for the story of their enmity afore their conversion : that of their enmity and dissentions that continued after , though proper to this , yet comes more fitly in , and cannot be disjoynted from the third part of this discourse , where it will have its place in order , to shew , how those enmities were actually allayed , and composed betweene them . ii. part . ii. head . what hath been done in the person of christ himselfe on the crosse , virtually and representatively , towards our reconciliation mutuall . a two-fold reconciliation between the saints themselves , in and by christ , held forth in the words , and distinguisht . this second is to unfold the transactions by which christ hath virtually slaine and abolisht all this enmity , and procured this peace . now to make way for the distinct handling of what belongs to this second head from what is to follow in the third ; and to sever the one from the other , i desire that in the text this difference may be observed betweene the things that christ hath done for the effecting and accomplishment of that peace . 1. what was transacted and done simply and abstractly in his owne person alone , for the procurement of it , on the crosse . 2. what he workes efficiently in us , ( though concretely , in himselfe , upon us ) by his spirit ; and through providences , to the full accomplishment thereof . the first of these belongs to this second head ; the last of these takes up the third head . onely for the clearing of this method , i shall desire it may be noticed , how evidently in the text , these two sorts of workings by christ are distinguished each from other , and ranged there in the order i have proposed them . here is manifestly a double making of these twaine one : 1. the one exprest in time past ; the other as to come , and to be perfected . 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , who hath made both one , v. 14. and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , having abolisht , v. 15. in his owne flesh personally . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he might make both one . the first antecedent , and already done ; the other consequent , and to be accomplisht : the latter distinguisht from the former , as the consequent or effect from its cause : he hath made both one , that he might create both one into one new man ; the influence and vertue of the first , bringing about the latter . and 2. accordingly in the originall , these two are further distinguished by words of a different import ( though our translation hath taken no notice of it , but hath folded them up each , under one and the same word [ making one ] so making them one indeed ; but ) the first {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} making one , v. 14. is of a more large signification , and is appliable and extendible to expresse ( as here also it is intended ) a virtuall , influentiall making us one in his own person , afore we are made one in our selves . the latter {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( more restrictive ) properly and strictly signifies creation , [ creating both one ] or making both one by a new creation : and therefore [ in one new man , ] is added as the product of this second kind of making : and this imports a physicall efficiency , and working upon us ; a moulding and forming us , by creation , into this onenesse among our selves , although the mould in which this latter is wrought and cast , is his person also , [ in himselfe : ] yet not in himselfe , considered personally and alone , but as uniting us to himselfe , and so working upon us concretely through in and by himselfe . and therefore 3. they differ , the first being performed in himselfe singly , personally when he was in this world , and especially on the crosse , and is therefore exprest as past , hath made one , as a businesse done , and perfected already , as much ( in respect of such a way making one ) as ever it shall be . the other to be effected afterwards in us , in our severall ages , and by degrees , as the new creature is : that he might create of two , one new man . to illustrate the difference of these two makings one , but in one parallel instance ( although the like duplicate is found , and distinction holds in all kind of works done in us , and for us by christ : ) because it is the next akin to this . the parallel is that of reconciliation or making peace betweene god and the saints . these two workes , as they are the neerest twins of all other done for us by christ : so are they , herein , exactly parallel and alike . now unto the accomplishment of our reconciliation with god , a double reconciliation is necessary : the one wrought out of us , in christs person for us ; god was in christ reconciling the world : the other in us ; we beseech you to be reconciled to god , 1 cor. 5. 19 , 20. the like holds in this our reconciliation mutuall . or to set the likenesse of these gemelli to your view in another glasse ( that is , another scripture ) that gives forth the neernesse of the resemblance of this sort of reconciliation , in parallel words and lines , to those in the text , it is , 1 coloss. 20. he sayes first , christ having made peace by the bloud of his crosse , to reconcile all to himselfe ; this is a work already done , and done for all , at once , meritoriously , and representatively , as there it followes . [ in the body of his flesh through death , v. 22. ] after which he speakes of another reconciliation of us , wrought in us , towards god too , in these words , and you that were enemies hath he novv reconciled . this latter therefore wrought since , and after the former , was perfected , as the effect of it . the very same or like here you have expressed of that reconciliation or making one of the saints mutually , which we have in hand . 1. he hath made both one , v. 14. in his flesh , v. 15. in one body by the crosse , v. 16. thus meritoriously and representatively . 2. that he might create of twaine in one new man , so efficiently : both must goe in their severall seasons and successions to the effecting thereof , or there would not be peace . i have given you the grounds for these generall heads out of the text ; i come to such particular branches of each , as into which the text also spreads it selfe , and is a roote unto them . 1 section . two branches of what christ did in his own person , on the crosse , to reconcile the saints . 1. by way of sacrifice , and taking on him their enmities . 2. of representation , [ in one body ] in himselfe . that which is proper ( as was said ) to this part , is , what hath beene done in christs own person . the particulars hereof are two , which i find in the text , ( to the materialls of which i confine my selfe , and shall take them in that order in which they lye : ) 1. by way of sacrifice , having taken on him before god the enmities of both against each other , and so offering up his flesh as a sacrifice for both . the 2. by a voluntary assuming and gathering the persons of all the elect into one body in himselfe : he representing and sustaining their persons , and so [ in one body ] reconciling them unto god . both are expressely and distinctly mentioned : the first in these words , having abolisht the enmity ( namely , between them ) in his flesh : which flesh , taking on him their enmities , was made a sacrifice on the crosse , therefore v. 16. by the crosse is added . the second in these words , that he might reconcile both to god in one body : and though both these were performed at once , and by one individuall act , yet that act is to be lookt at , as having these two distinct considerations concurring in it . and the first in order of nature , making way for the second , as in opening the connexion of v. 15 , and 16. i have already shewed ; i must handle them therefore each apart . how christs offering himselfe up as a sacrifice to god , and his standing as a common person in our stead before god , should abolish all our enmities against god himselfe , and reconcile us unto him , this is ordinarily and generally apprehended , and were proper to speake of , if our reconciliation to god himselfe had beene the theme set out to be treated of : but how these very same acts and transactions of christ should together therewith conduce to our reconciliation one with another , this onely is genuine at this time , and to be eyed as the direct and proper levell of what doth ensue : although even this is so involved with that other , that this cannot be explicated without supposing and glancing thereat : this but to set and keepe the readers eye steady upon the single marke aymed at . 1. branch . two things to explicate the first branch . 1. that christs offering himselfe was intended as a sacrifice for enmities betweene the saints , as well as against god . two things are distinctly to be spoken unto for the clearing of these things . 1. that the offering up christs flesh on the crosse , was intended as a sacrifice , as well for our reconciliation mutuall , as for reconciliation with god . 2. how according to the analogy of the ends , use , and intent of sacrifices of old , the offering up of christs flesh should be intended and directed as a sacrifice , to take away these our owne enmities , and make peace and friendship amongst our selves . for the first , which is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this point , that as a sacrifice it was so intended , the whole frame and contexture of these words doth evince it . 1. when he sayes v. 15. that he hath abolisht the enmity in his flesh , he doth undeniably intend that enmity which was betweene these twaine , the jew and gentile ( this hath beene proved afore : ) and therefore he is found particularly to instance in the rites of the ceremoniall law , ( which by a metonymie he calls the enmity , ) as the outward occasion of that bitter enmity in each others hearts . now then 2. that this enmity was taken away by his flesh as a sacrifice ; first , the laying together the phrases of the text , evinceth it ; as when he sayes , he hath abolisht this enmity in his flesh . 1. in saying the enmity in his flesh , it necessarily imports his having taken that enmity in or upon his owne flesh , to answer for it in their stead . even as well , as when in the 16. verse , he is said to have slaine the enmity ( namely , against god ) in himselfe ; thereby is intended , that he tooke that enmity on himselfe ; undertaking to pacify and allay , and by being himselfe slaine , to slay it . 2. in saying in the time past , that he hath abolisht it , in his flesh , this notes out a virtuall act perfectly done and past , ( as in him : ) by vertue of which it is to be destroyed actually in us after . unto which 3. adde that in the 16. v. there is an additionall word [ by the crosse ] put in , which {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or in common , is to be referrd to the abolishing of this enmity in his flesh , v. 15. and reconciling us mutually ; as well as to the slaying of the enmity against god mentioned , v. 16. as that which equally and alike shewes the way , how , we are to understand that in his flesh , he hath perfectly abolisht both these enmities ; namely , by taking on his flesh that enmity , and offering it up upon the crosse as a sacrifice for it . for to say , by the crosse , or by the sacrifice of himselfe on the crosse , is all one : so as what the one verse wants , the other supplies : in his flesh , sayes the 15. v. by the crosse , sayes the 16. and ( which will warrant this ) we have elswhere both put together , 1 coloss. 20 , 22. by the bloud of his crosse , in the body of his flesh , through death . 2. the paralleling this place with that of the 2 coloss. argues this : the enmity here instanced in , by a metonymie is the rites of the ceremoniall law : which he is sayd to have made voyd or weake . thus expressely v. 15. having abolisht in his flesh the enmity , the law of commandements in ordinances : now the abolishing thereof is in that second to the colossians expressely said to have beene by the sacrifice of his flesh on the crosse : or which is all one , that , by his being nayled to the crosse , he nayled it to his crosse , coloss. 2. 14. blotting out the hand-writing of ordinances that was against us , and tooke it out of the way , nayling it to his crosse , which fully accords with this text , he abolisht it in his flesh by the crosse . lastly , ( for a winding up of this ) the parallel which the apostle observeth in his discourse betweene his effecting our peace and reconciliation with god , and this our peace and reconciliation one with another , will induce to it : he being first alike in common termed our peace . v. 14. in respect to either . then to demonstrate each apart , a double enmity ( as i observed at first ) is distinctly and apart mentioned by him . the one v. 15. the other v. 16. of the one he sayes , he hath abolisht : of the other , hee hath slaine it : of the one he sayes , he hath abolisht it in his flesh : of the other , in himselfe ( as the greeke hath it v. 16. ) and so those words by the crosse are common to each : as those first words , [ he is our peace ] were to all that followed . and so as the parallel hath hitherto run along in these particulars , so it holds on , that looke how in this , or by what way he slew the enmity betwixt god and us , on the crosse , by the same way he abolisht the enmity betweene the jew and gentile , or the people of god mutually : but he slew the enmity betweene god and us , on the crosse by taking those our enmities against god on himselfe , and they being found on him , he was slaine and sacrificed for them on the crosse , and thereby slew them and reconciled us to god : in like manner then it is to be understood , that he first tooke all our enmities against one another on his flesh [ in his flesh ] sayes the text : ( and it was the generall intent of sacrifices to be offred up , for what was layd upon them or reckoned to them . ) and so , our enmities being there all found in his flesh , that flesh was offred up for them , and so they were all dissolved and abolisht and made weak , as the text speaks of them , in his being dissolved or made weake ( as the 2 cor. 13. and phil. 3. speakes in like manner of him . ) so then as there was a double enmity , and a double slaying which the apostle mentions ; so there must be in this one sacrifice a double consideration in the intention thereof : it is a sacrifice serving at once , to slay & abolish both the one and the other : he being in common alike and indifferently termed , our peace , as in relation unto either ; there being nothing also done for us by christ , but the like was first done on himselfe . the second thing to explicate the first branch . that one end or use of sacrifices , both among jewes and gentiles , was to ratifie peace betweene man and man , as truly as betweene god and man : and that christs sacrifice holds an analogie herein to other sacrifices . this being cleared , i come to the second , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , namely to demonstrate how according to the analogy of the ends , and use of sacrificing of old in the shadow , christs sacrifice was likewise intended and directed to make peace betweene man and man , jew and gentile , as truly and as genuinely as betweene god and man . for the illustration of this , we must know and consider , that of old feuds or enmities betweene man and man , were removed and put to an end , by sacrifice : and also leagues of amity and friendship even betweene man and man , were antiently ratified and confirmed , and reconciliation established by sacrifices : and as by sacrifices so likewise after sacrifices , or over and beside sacrifices , by eating and feasting together , and this both among jewes and gentiles ( of which latter , namely , that by eating together , friendship was sealed , we shall have further use anon to confirme and explicate this very notion in hand . ) i say leagues of peace and friendship were used to be ratifyed by sacrifices solemnly afore god : so to make such covenants , a matter of religion ( to bind the stronglier : ) and not to be meerly the obligations of humane faith and honesty : even by this , that men did finde them ratifyed in the presence of a deity ; which they worshipt as their god , by so solemne and religious and action ; which did withall invocate from god a curse upon the infringers of that peace and friendship made thereby . this to have beene their use , i am to cleare . we may consider that though all sacrifices were offred up afore and unto god , yet not all onely by way of expiation , or atonement made unto god , or as expressions of thankfulnesse unto him : but some were sacrifices of pacification , and faederall in their intention , betweene man and man , being offred up before god as a witnesse and avenger . this to have been one use of sacrifices is evident both among jewes , and likewise gentiles ( who were in their sacrifices and the rites thereof imitators of the jews . ) 1. the jewes . jer. 34. from v. 8. &c. we reade , that zedekiah the king made a solemne covenant with the people , and they with their servants to let them goe free according to gods law in that behalf made exod. 21. 1. and deut. 15. 12. and this sacrificiall covenant was solemnely performed in gods house , and before god , as v. 15. and 18. the rites of it were , they cut a calfe in twaine , and passed betweene the parts of the calfe , even the princes and all the people , v. 19. in token that it was one common sacrifice between all those parties , masters and servants , and the joint act of each , which being thus solemne , afore god , carried with it an implicit or tacit execration , that if either brake this covenant in this manner confirmed , then let god so deale with them , as this calfe sacrificed was dealt withall : and therefore these having broken this covenant , v. 11. ( which breach of faith was the occasion of this part of jeremies message to them ) god threatens to bring the curse invocated and signified by that rite , upon them , and to retaliate the like unto them v. 18. i will give the men that have transgressed my covenant so he calls it , because the matter of it was his command , and it had been ratified before him , as it followes : ) which have not performed the words of the covenant which they had made before me , when they cut the calfe in twain , and passed betweene the parts thereof . that , therefore [ i will give , ] it is verbum similitudinis ( as 't is often used : ) whose meaning is , i will make them as that calfe , i will answerably deale with them : and so it is explained ; i will give them into the hands of them that seeke their life , and expose them to the sword of the slayer , to slay at his pleasure , as you have done this beast , which you sacrificed : and their dead bodies shall be for meate to the fowls of heaven , &c. the like intendment of sacrifices with the same rite , and like imprecation to confirm leagues and covenants , & end feuds , was in use among the heathen , as might be evidenced by many quotations , which i have met withall . to instance in one out of livy which is most punctuall to the thing in hand , and parallel to the former out of jeremy . they cut a beast in two , the midst and the head with the bowells were placed at the right hand of the way : and the hinder parts on the left hand , and both the armies ( that made the league , ) passed betweene this divided sacrifice . and as the same rites with the former are expressed in this , so the same imprecation is recorded at the making of this covenant , and by sacrifice confirmed , recorded by the same author , when these two nations , albanes and romanes , made this league : si prius defexit , tu illum jupiter sic ferito , ut ego hunc porcum hodie feriam : let god strike him that breakes it , as i strike this swine , sayd the sacrificer . et caesâ jungebant foedera porcâ . aeneid virgil . l. 8. the holy ghost speakes in like language , psal. 50. 5. my people that have made a covenant with me by sacrifice . to bring all this home to the point in hand : there being to be a perpetuall league and covenant of peace to be strucken between jew and gentile , and all other the elect of god , who should be at variance in any age ; and christ having interposed himselfe as a mediatour for us to god , he did with all undertake to be an arbiter betweene them , ( and us all ) among our selves , for all our differences also : and he offred up his flesh as one common sacrifice upon the crosse , at once to be expiatory , to god , to blot out the sinnes and enmities of ours against god himselfe : so also pacificatory betweene man and man , jew and gentile , and all other the elect : and therein answering to , and fulfilling one true end and intendment of sacrifices , as well as in the other of making atonement to god . and the text you see having said first , that hee is made our peace , in making both one , vers. 14. and then pointing us to his flesh , as ( in ) which he bore their enmities , vers. 15. and then carrying us to the crosse , vers. 16. it evidently ( as was said , ) argues , that hee was made our peace , by being thus made a pacificatory sacrifice , for both . and surely ( if there were no other reason to confirme it , ) all sacrifices in all their ends and uses having beene but shadowes of this , and his flesh and the sacrificing it being the subtance , this eminent sacrifice of his must needs be supposed ( as such , ) to have the perfection , use and efficacy , that all other sacrifices could any way be supposed subservient unto , or it had not beene the complete perfection of them ; especially there being this need of having his sacrifice directed to this end , as well as to that other , there falling out so great animosities among those that were members of him ; which as it call'd for a sacrifice to bee offred up to allay and destroy them : so christ in sacrificing himselfe would not leave out , or lose this part of his glory and perfection in this respect . hence accordingly , as here he is termed our peace ; so elsewhere the covenant of the people , and both in the like latitude of sense and meaning . when here he is called our peace , the meaning extends not onely to his being our peace betweene god and us ; but betweene our selves also : so when hee is called the covenant of the people , it intends not onely his being a covenant unto god for us , but a covenant afore god of us ; or ( as there 't is expressed ) of the people of god , namely among themselves . hee is twice so called , and with much evidence , as to this sense : isai. 4 2. 6. i will give thee for a covenant of the people , that is , ( sayes sanctius , ) to the jew , and for a light of the geatiles : and thus a covenant of both . and ch. 49. 8. for a covenant of the people to establish the earth , that is , to this end , to settle in peace the whole earth , both jew and gentile ; so then a covenant of the people ( as you see ) even in this very respect : peace on earth , among men , as well as good will toward men from god in heaven , being the foote of that song was sung at his birth , and the sum of what is here said ; he is our peace . ii. section . the analogy betweene the rites of such pacificatory sacrifices , and this sacrifice of christs as offred up for our mutuall enmities : and how this end and intention of christs sacrifice is held forth in the lords supper . now observe further , a correspondency unto those rites mentioned , that were used in those sacrifices of peace , also held forth in this sacrifice of his . the beast in such cases was divided and cut in twain for both parties to passe through , and so peace to be made between them . and christ to make both , or , twain one ( as here , ) was divided and cut ( as it were ) in twain : the godhead for a time forsaking the manhood , my god , my god , why hast thou forsaken me ? his soule also being by death separated from his body ; his joynts loosned , to dissolve this enmity ; the vaile of his flesh rent , to rend the partition wall . thus he was cut in twain as one common sacrifice , between both . and againe as the sacrificing of the beast cut a sunder was reckoned the common joynt act of both parties in such a case , and they were esteemed by god , and by one another , each to have an hand in the sacrificing of it , and as consenting to the covenant and peace that was intended to be entred into and ratified by it : so here in this . and though we then personally existed not , yet all we being considered in him , by god , ( who gave us to him ; ) and by himselfe , that voluntarily sustained our persons , and he offering up himselfe as a sacrifice on our behalfe , and for our behoofe and in our names ; hence his will in offring up himselfe , was volunt as totius , the act and will of the whole body , whose persons he sustayned ; our wills were thereby involved in his will ; his act was our act : and it may truly be said , that a covenant of peace was then made afore god , by us , and for us : for he was our priest therein for us , as well as our sacrifice . and hence in a further correspondency to the manner of those typicall sacrifices : therein although the priest onely offred up the sacrifice for the people , and in their name and stead , yet to shew it was their act , they used to eate of it after , or of that which was offred up with it . the interpretation of which eating thereof , by the people , the apostle gives us to be this , 1 cor. 10. 18. they that did eate of the sacrifices were partakers of the altar : that is , thereby they declared the sacrifice to be theirs , the offering it up to be their act , that they partook , and had an hand in it , as if they had been at the altar with the priest himselfe . just in like manner , to shew that we were reckoned consenting to , and partakers in this sacrifice of christ our priest , and that it was our own act , we doe in like manner partake of that sacrifice by eating of it ; the lords supper being as tertullian rightly termed it , participatio sacrificii , which notion the apostle there confirmes in a parallel of the lords supper in this very respect , to the case of those sacrifices then ( for unto this purpose it was that he brings in that instance of the sacrifices , v. 16. ) the bread which we breake , ( sayes he ) is it not the communion of the body of christ ? namely considered , as sacrificed once upon the altar of the crosse , and so by eating thereof , we are all partakers of that one bread , as the thing signifying ; and of that one body sacrificed , as the thing signified : and so by this way of partaking therein , namely , by eating thereof , is shewn , as in the sacrifices of old , that it is our owne sacrifice . and this not onely as a estius upon the place , who sayes , that by eating they were accounted partakers of the sacrifice , as that which was offered for them : but further as b grotius , ( speaking of the lords supper , upon mat. 26. 25. ) they are in christs intent , sayes he , through their eating thereof , so partakers of this his sacrifice , quasi ipsi hoc obtulissent , as if themselves had offered it up . and thus to hold forth this previous consent of theirs , was one part of christs intent in instituting eating and drinking in the lords supper , in a correspondency to the like mysterious intent in the peoples eating of the sacrifices of old : grotius indeed puts the reason , why it is to be esteemed , as if we had offered up that sacrifice , onely upon this , because it was offered up by him ( sayes he ) that had taken their nature : but i adde out of this text , because he had tooke on him their persons , in one body , and their enmities , and stood in their stead , as their priest , as well as their sacrifice : and so it was to be reckond their act on his crosse , as much as the peoples then , who used to bring the sacrifice to the priest , who , there , offered it alone upon the altar ; whereas here we ( our selves ) were brought to christ by the father to undertake to be a priest for us , and he voluntarily undertooke our persons . and so , as levi is accounted to have offered tithes in abraham his father , when he paid them to melchisedech ; so we much rather to have offered up a common sacrifice of peace amongst our selves , when christ offered up himselfe . and hence also likewise , as in those pacificatory foederall sacrifices between two parties of men , whoever of them went about to violate or infringe the tearmes of peace , that sacrifice was intended to confirme , did ( by reason it was his act ) bring upon himselfe the curse , which ceremonially and visibly was inflicted on the beast or sacrifice slaine : so here this act of sacrificing of christ for mutuall peace being thus interpretativè ours , and our consent involved , hence i say in like manner , whoever goeth about to breake this covenant , and seeketh to uphold the enmity among the people of god , he doth not onely renounce his owne act , but what in him lies , frustrates that intention of it ; and so further incurres the imprecation infolded in it , and brings upon himselfe the bloud of the covenant , as in allusion to this curse ( according to the implyed intent of such a sacrificiall covenant ) the apostle speakes heb. 10. now further to finish this branch , let this be added ; that christ was not simply offered up as a sacrifice to confirme a meere or bare league of peace and amity betweene us : ( sometimes such sacrifices afore spoken of were designed onely to make and bind new leagues and covenants betweene such parties , as never had beene at variance : ) but here in this case of ours , as there was a covenant of amity to be strucke , so there were enmities to be abolisht and slaine , as the text hath it ; and that by this sacrifice and slaying of his flesh : which cannot be conceived otherwise to have beene transacted , but that as in other sacrifices offered up , the trespasses were laid upon the head of the sacrifice , and so in a significant mystery slaine and done away in the death of the thing sacrificed : and that as in that other way of reconciling us to god , the lord did lay upon him the iniquities of us all , namely , against himselfe ( as isay speakes in allusion unto the rites ( and the signification therof , in those sacrifices : ) to which this text simularly speakes when it saies , he slew the enmity in himselfe , v. 16. ) so answerably it was in this ( which is its parallel : ) all the enmities and mutuall injuries and feuds between us the people of god , were all laid upon him , and he tooke them in his flesh , and in slaying thereof slew these also , and abolisht them , that so he might reconcile them in one body . and so the same nailes that pierced through his hands and feet , did naile all our enmities , and the causes and occasions of them , to the same crosse , as 2 coloss. insinuates . so as , we are to looke upon jesus christ hanging on the crosse , as an equall arbiter betweene both parties , that takes upon himselfe whatever either partie hath against the other . lo here i hang ( saies christ a dying ) and let the reproaches wherewith you reproach each other fall on me : the sting of them all fix it selfe on my flesh ; and in my death dye all together with me ; lo i dye to pacific both : have therefore any of you ought against each other ? quit them , and take me as a sacrifice , in bloud betweene you ; onely doe not kill me , and each other too , for the same offence : for you , and your enmities , have brought me to this altar of the crosse , and i offer my selfe as your peace , and as your priest : will you kill me first , and then one another too ? and thus , if taking all your sinnes against god himselfe upon his flesh , and sacrificing it for you , is of prevalency to kill , and slay that enmity ; much more is it of force to kill these your enmities also . thus , like as by assuming the likenesse of sinfull flesh , he killed the sinne in our flesh : so by taking these our enmities and animosities in his flesh , he slew and abolisht them : and as his death was the death of death , so of these . and like as he cured diseases by taking them on himselfe by sympathy , 't is said of him when his healing of them is recorded ) himselfe tooke our infirmities , and bare our sicknesses : and as not our sinnes against god onely , but our sicknesses by sympathy : so , not our enmities against god onely , but our animosities one against another ; and by bearing them abolisht them ; by dying as an arbiter betweene us , slew them : and therefore in the text , he is called our peace , not our peacemaker onely , ( when this peace amongst our selves is spoken of , ) to note out , as musculus observes , that he was not onely efficiently our peacemaker , the author of our peace , but our peace materially , the matter of our peace , by the sacrifice of himselfe . god is stiled our peacemaker , our reconciler ; god was in christ reconciling the world : but not our peace ; this is proper to christ : and why ? but because he onely was the sacrifice of our peace , and bore our enmities . even as he is not only called the redeemer , ( so god also is , ) but redemption it selfe . now for a coronis to this first branch , and withall to adde a further confirmation yet , that christs death was intended as a sacrifice to these ends , for amity and unity among gods people , we may clearly view and behold this truth in the mirrour of the lords supper . one most genuine and primary import whereof , and end of the institution of it , being this very thing in hand : ( i shall have recourse thereto againe in the next branch also upon the same account that now . ) the lords supper in its full and proper scope , is , as you know , a solemne commemoration of christs death offered up upon the crosse , or if you will , in the apostles owne words , it is a shewing forth his death till he comes : and doe this ( sayes christ ) in remembrance of me ; namely , in dying for you : and so withall to commemorate with application to themselves , the principall ends and intendments of that his death , which is therein acted over afore their eyes . hence therefore i take this as an undoubted maxime , which no knowing christian will deny ( and it s the foundation of what i am now a building : ) that looke what principall ends , purposes or intendments this supper or sacrificiall feast holds forth in its institution unto us : those must needs be lookt at , by all christians , in the like proportion , to have been the maine ends and purposes of his death to be remembred . so that we may argue mutually from what were the ends of christs death , unto what must needs be the designed intendments of this sacrament . and we may as certainly conclude , and inferre to our selves , what were the intendments of his death , by what are the genuine ends of that sacrament . these answer each to other , as the image in the glasse doth to the principall lineaments in the face ; the impresse on the wax , to that in the scale ; the action , the signe and remembrances , to the thing signified and to be remembred . now it is evident that christ upon his death instituted that supper , as , to be a seale of that covenant of grace betweene god and us , ratified thereby ; so , also to be a communion , the highest outward pledge , ratification and testimony of love and amity among his members themselves . and accordingly , it being in the common nature of it , a feast : looke as betweene god and us , it was ordained to be epulum foederale , a covenant feast betweene him and us : ( the evidence whereof lyes in this , that he invites us to his table as friends , and as those he is at peace withall , and reconciled unto : ) so , in like manner betweene the saints themselves , it was as evidently , ordained to be a syntaxis , a love feast , in that they eate and drinke together at one and the same table , and so become as the apostle saies , one bread . and againe , looke as betweene god and us , to shew that the procurement of this peace and reconciliation betweene him and us , was this very sacrifice of christs death , ( as that which made our peace , ) god therefore invites us , post sacrificium oblatum , after the sacrifice offered up , to eate of the symboles of it ; that is , of bread and wine , which are the signes and symboles of his body and bloud sacrificed for peace : so in like manner doth this hold as to the peace betweene our selves : and we may infer , that we were through the offering up thereof , reconciled one to another , and all mutuall enmities slaine and done away thereby , in that we eate together thereof in a communion ; which was a sacrifice once offered , but now feasted upon together : and doth shew , that christians of all professions or relations of men have the strongest obligations unto mutuall love and charity : for the bread broken and the cup are the symboles of their saviours body and bloud once made a sacrifice ; and therefore they eating thereof together , as of a feast after a sacrifice , doe shew forth this union and agreement , to have been the avowed purchase , and impretation of the body and bloud so sacrificed . there was a controversie of late yeares fomented by some through popish complyances , that the lords supper might be stiled a sacrifice , the table an altar , which produced in the discussion of it ( as all controversies doe in the issue some further truth ) the discovery of this true decision of it : that it was not a sacrifice , but a feast after and upon christs sacrificing of himselfe ; participatio sacrificii , as tertullian calls it , a sacrificiall feast commemorating and confirming all those ends for which the onely true and proper sacrifice of christ was offered up , and so this feast a visible ratification of all such ends , whereof this , is evidently one . iii. section . a digression shewing : 1. that eating and drinking together . especially upon , and after a pacificatory sacrifice , was a farther confirmation of mutuall peace , both among jewes and gentiles : and 2. that the eating the lords supper , hath the same intent and accord thereunto : the harmony of all these notions together . now therefore to draw all these lines into one center , and to make the harmony and consent of all these notions the more full ; and together therewith to render the harmony more compleat betweene the lords death , and its being intended as a sacrifice to procure this peace , and the lords supper as a feast after this sacrifice , holding forth this very thing , as purchased thereby , and so further to confirme all this : looke as before i shewed ( as in relation to the demonstration that christs death was intended as a sacrifice for such a peace ) that that was one end and use of sacrifices both among jewes and gentiles , to found and create leagues of amity between man and man so it is proper and requisite for me now to make another like digression , ( as in relation to this notion of the lords supper ) to shew how that also by eating and feasting together ( especially after or upon such a kind of sacrifice ) these leagues of love were anciently used to be further confirmed and ratified : that so it may appeare that as according to the analogy of such sacrifices , christs death was a sacrifice directed and intended to that end ; so also that according to the analogy of such feasting in and upon sacrifices , this eating and feasting together upon the symboles of that sacrifice by believers , is as genuinely intended a scale of this reconciliation amongst them , and that in a due correspondency and answerablenesse to the genuine intent of that sacrifice it selfe , as that which had purchased and procured it . i might be as large in this as in the former . when after a grudge and enmity past betweene laban and jacob , laban to bury all things betweene them would enter into a covenant of peace ; come ( sayes he , gen. 31. 44. ) let us make a covenant i and thou : and ( that by a signe , for he addes ) let it be a witnesse betweene thee and me : now what was that signe and witnesse ? in the 46. 't is said , they tooke stones , and made an heape , and did eate there : and v. 54. ( after an oath passed v. 53. ) jacob offered a sacrifice on the mount ; and called his brethren ( or kinsmen ) to eate bread ; and early in the morning laban departed . the like did isaac with abimelech , gen. 26. 28. david with abner , 2 sam. 3. 20. i single forth chiefly those two , 1. because the parties that used and agreed in this signall rite , were the one jewes , as isaac and jacob ; the other gentiles , as abimilech and laban : to shew at once that this way of convenanting was common to them both , as the former by sacrificing was also shewn to be . * and further , that this rite of eating together , the gentiles themselves did use , especially after such sacrifices as were federall , unto this intent , that by that superadded custome of eating together , upon or after sacrificing , they might the more ratifie and confirme such covenants , first made , and begun by sacrificing . this seemes to me to be the intendment , exod. 34. 15. lest thou make a covenant ( god speakes it to the jew ) with the inhabitants of the land , and thou goe a whoring after their gods , and doe sacrifice unto their gods , and one call thee , and thou eate of their sacrifices : namely upon pretence of confirming that covenant , which having first been contracted and agreed on , they might further be drawn on , to sacrifice and so eate of the sacrifices also , with those heathens in token of confirming such a league , as was the known common manner and custome of each to doe . yea , and those that were more barbarous and inhumane among the gentiles , when they would put the more binding force into their covenants , or some such more solemne conspiracy , they used to sacrifice a man ( a slave suppose , ) and eate his flesh , and drinke his bloud together ; which because they judged the more stupendious , they judged would carry with it , the deepest and more binding obligation . thus , wee read in plutarch , those roman gallants entring into a covenant dranke the bloud of a man , whom first as a sacrifice they had killed . and the same plutarch sayes of another company ( those conspirators with catiline : ) that they sacrificed a man , and did eate his flesh . so to bind and unite each other more firmely to stick fast , and close together in so great an undertaking , by the most sure and firmest way that their religion could invent . and psal. 16. 4. makes an expresse mention of such among the heathens , terming them their drinke offerings of blood . see also ezek. 39. 17 , 18 , 19. men and nations lesse barbarous tooke wine instead of bloud , to confirme their leagues after sacrifices , it being the likest and neerest unto bloud , the bloud of the grape . now then to bring all this home to the point in hand , christ our passeover , ( and so our sacrifice for us ) having been slayn and offred up for our mutuall peace , hath instituted and ordained us believers to keepe this feast , ( it is the apostles own allusion , agreeing with and founded on the notion we have been prosecuting : ) and that to this end , that by partaking of it as a sacrifice , and by shewing forth his death , wee might hold forth , all the avowed ends of that sacrifice with application to our selves . the eminent ends of the one as a sacrifice , corresponding and answering to the eminent ends of the other as a feast . a feast it is , of gods providing , and he the great entertainer of us at it , in token of peace betweene him and us : for he it was , who prepared the sacrifice it selfe , and unto whom as a whole burnt offring christ was offred up ; but god is not as one that sits down and eates with us , though he smelt a sweet savour in it , we are the guests , and he the master , of this feast : and yet he thereby proclaimes , and professeth his being reconciled , in that he causeth us to sit downe at his table . and this is the prime , and most eminent significancy of it . and to hold forth this intent thereof , as between god us , others have prosecuted this notion . but there is another , ( more conspicuously suited to the notion which hath been driven , and ) which is no lesse in the intention of the institution it selfe : and indeed of the two more obvious to outward sence , ) and that is , that the persons themselves , for whom it is prepared , that doe visibly sit down , and doe eate and drinke ( in proper speech , ) the bread and cup together , that they are agreed , and at peace each with other . god he is but as an invisible entertainer : but our eating and drinking together , is visible to all the world ; we outwardly shew forth his death , and doe withall as visibly shew forth this to have been the intent of it . yea and if wee could raise up those nations of old , both jewes and gentiles , and call together the most part of the world at this day : and should but declare , that this is a feast , especially a sacrificall feast , a feast after a sacrifice , offered once up for our amity & peace by so great a mediatour : the common instinct , and notion which their own customes had begot in them , would presently prompt them , and cause them universally to understand and say among themselves , these men were at enmity one with another , and a sacrifice was offred up to abolish it , and to confirme an union and pacification amongst them , and loe therefore , they doe further eate and participate thereof , and communicate therein . a manifest profession it is , that they are in mutuall love , amity and concord one with another : and thereby further ratifying that unity , which that sacrifice , had beene offred up afore , for the renewing of . this is truly the interpretation of that solemn celebration even in the sight of all the heathens and unto the principles of all the nations , among whom sacrifices were in use : yea and this they would all account , the strongest and firmest bond of union that any religion could afford . and add this , the more noble the sacrifice was , as if of a man , beeing a more noble creature , the more obliging they accounted ( as was observed ) the bands of that covenant made thereby . now our passeover is slain , our peace is sacrificed , not man , but christ god-man ; he sanctifying by the fulnesse of god dwelling personally in him the sacrifice of that his flesh and humane nature , to an infinity of valew and worth . he hath become a sacrifice of our mutuall peace , was cut in twain ; and to compleate this union among our selves , he hath in a stupendious way appointed his own body and bloud to be received and shared as a feast amongst us , succeeding that sacrifice once offred up . the bread we breake is it not the communion of the body of christ : the cup the communion of his bloud : ( so speakes paul a most faithfull interpreter of these mysteries ) and a communion of many as one body ( as it followes there . ) 't is strange that an heathen speaking of one of their sacred feasts , intended to confirme an agreement between two great personages , should use the same expression ; communicarunt concordiam they are said to have communicated concord , and this because they communicated together in the same feast dedicated to their chiefe god , and which was ordained to testify concord between them : the apostle calls it in like manner , a communion : whereby many are made one bread , in that they eate of that one bread ; which whilest they eate and drinke in , they eate and drinke the highest charity and agreement each with , and unto other . but that this sort of peace and love , namely mutuall among the receivers was an avowed intendment of our partaking of the lords supper , needs not to be insisted on : this import of it hath tooke the deepest impression upon the most vulgar apprehension , of all that professe christianity , of any other . to be in charity with their neighbour , &c. hath remaind in all ages of the church , upon the spirits of the most ignorant and superstitious , when those other higher ends and intendments of it were forgotten . my inference therefore is strong and sure : that what was thus eminent an intention of this feast upon a sacrifice , must needs be , upon all the former accounts , as eminent an intention of that sacrifice it self , as such . onely let mee ad this : that though all the people of god will not ; some of them not at all : many not together eate of this feast through difference of judgement , ( and it is strange , that this which is the sacrament of concord , should have in the controversies about it more differences , and those more dividing then any other part of divine truth or worship , ) yet still however this stands good , to be the native originall end , and institution of the ordinance it selfe , and so by inference , this to have been the intent of christs death as a sacrifice to the same end : of which death , to be sure , they all must partake ; and unto which christ they must have recourse , even all and every person that are , or shall be the people of god ; and by so doing they find themselves upon all these accounts forementioned , engaged and obliged unto peace and concord with all the saints in the world , how differing so ever in judgement , in him , who is our peace , and by that sacrifice hath made both one . and thus much for this branch , which treates of what christ hath done in his own person to procure this peace . iv. section . the second branch , what christ did by way of representation of our persons : that phrase in one body explained . the second branch of this first head is , what christ did by way of representation of our persons , and how that conduceth to this mutuall reconciliation of the saints among themselves . this we have in that small additionall which is found in the 16. verse , that he might reconcile both unto god [ in one body , ] by the crosse having slayn the enmity . the meaning whereof is this , that he did collect , and gather together in one body all the people of god , that is , did sustaine their persons , stood in their stead , as one common person in whom they were all met , representing them equally and alike unto god , and so reconciled them to god in one body . as you heard he bore their enmities in his flesh and so abolisht them : so withall he bore their persons , considered as one collective body , and under that consideration reconciled them to god . and this superadds to the former consideration of being a sacrifice for their enmities mutually , for that he might have been , and have performed it for each of their persons , considered singly and apart . but further we see hee was pleased to gather them into one body in himselfe . if you aske me where and when this representation of all the saints was by christ , more especially made , and when it was they were lookt at by god as one body ; the text tells us , on the crosse . by which he thus reconciled us to god in one body . i will not now insist on that which at first , to make my way cleare , i was so large upon : that that kind of reconciliation of us , wrought by christ for us on the crosse , is here intended : to all which this may be added ; that it was that reconciliation which at once tooke in and comprehended , all both jew and gentile in all ages into one body ; which was never yet since actually done , but therefore then was done in himselfe . that which is now onely left for clearing my way , is the opening the import of those words [ in one body , ] which clause is that i take for my foundation of this second paragraph . there is a question among interpreters , whether by this one body in the text be meant the church onely , considered as one mysticall body in christ ; or onely the body and humane nature of jesus christ himselfe , hanging upon the crosse : i would to reconcile both senses take in both , as conducing to the reconciliation of us . 1. supposing , ( which is necessary , ) christs person , his humane nature , or ( his flesh v. 15. ) to be the ubi , the substratum , the meeting place , and randezvouz of this other great body of the elect , where this whole company appeared , and was represented , so to be reconciled unto god . for indeed what the apostle mentions here apart , and at distance each from other : his flesh , v. 15. and body , v. 16. these elsewhere he brings together , 1 coll. 22. having made peace in the body of his flesh through death . which body as hanging on the crosse was 2 cloathed upon when most naked with this other body , which he himselfe tooke on him to sustaine and represent , and to stand in their stead , even the whole body of his elect : his body ( personally his ) becoming by representation one with that his other body , ( mystically his ) in sum , in the body of christ personall , as the body representing , the whole body of christ mysticall , as the body represented , was met in one afore god , and unto god . and in that one body of christ personall , were all these persons ( thus represented , ) reconciled unto god together , as in one body , by vertue of this representation . v. section . the influence , that our being reconciled to god , in one body , hath into our reconciliation mutuall : in two eminent respects . if any shall aske what influence and virtue this their being considered as one body , met in his body , and under that consideration reconciled to god hath into their reconciliation one to another ; i answer , much every way ; neither is it mentioned last ( as last in order , ) but as the foundation of all other considerations thereto belonging . 1. in that they were thus all once met in one body , in the body of christ both in his intendment , and his fathers view , this consideration , ( if no more , ) hath force enough in it to bring them together againe , in after times . even this clandestine union ( such indeed in respect of our knowledge of it then , yet having all three persons the witnesses in heaven present ) this precontract , this anticipated onenesse , this forehand union hath such vertue in it , that let them afterwards fall out never so much , they must be brought together again and be one ; heaven and earth may be dissolved , this union thus once solemnized , can never be frustrated or dissolved : what god and christ did thus put together , sinne and devill , men and angells cannot alwayes , and for ever keepe assunder . his fathers donation of them to him , and christs own representation of the same persons to his father again , have a proportionable like virtue in them : for there is the same reason of both . now of the one christ sayes , all that the father giveth me shall come to me , joh. 6. 37. christ mentions that gift of them , by the lumpe to him , by the father , as the reason or cause ( rather ) why they could not ever be kept from him : and as none can keep them from him , because given of the father to him , in like manner and for the like reason , the whole body of them cannot be kept one from another , because presented by him againe to the father : christ mentions both these considerations as of equall efficacy in that prayer , whereby he sanctifyed that sacrifice of himselfe , john 17. thine they were , and thou gavest them me . all mine are thine , and thine are mine , and i pray v. 21. that they all may be one , ( and that in this world ) as we are . christ then not onely died for his sheepe apart , that they might come to himselfe , as joh. 10. 15. but further that they might be one fold , as it followes there . and as the evangelist interprets cajaphas prophecy ; hee died to gather together in one the children of god , that were scattered abroad . joh. 11. 51 , 52. to make sure which gathering to come , he in and at his death gathered them together representatively , they met all in him , and ascended the crosse with him , as peters phrase is of all their sins , ( therefore much more their persons ) 1 pet. 2. 24. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he himselfe carryed up in ( or together with ) his body , our sins up to the tree : ascendere fecit sursum simul cum seipso . the crosse was the first generall rendezvouz in this world appointed for him and his members , where they were crucified in him and with him , as the apostle often speakes . christ told the jewes , if i be lifted up , joh. 12. 32. ( speaking of his death on the crosse , v. 33. ) i will draw all to me : and here you see the reason of it , for in their lifting up him , they lift up all his with him , as hung to and adjoyned with him in one body , in his body . this great and universall loadstone set in that steele of the crosse , having then gathered all these lesser magneticke bodies , pieces of himselfe , into himselfe ; the vertue hereof will draw them all together in one againe , as they come to exist in the world : they may be scattered , they may fall out , but as branches united in one root , though severed by winds and stormes , and beaten one from and against another , yet the root holding them in a firme and indissoluble union , it brings them to a quiet order , and station againe . and if the now scattered jewes must one day come together , and make one body againe ; because those dry bones ( the umbrae , the ghastly shadowes of them ) were seene once to meet in ezekiels vision : how much more shall the elect coalesce in one new man , because they once met in him , that is , the body , and not the shadow ? if those jewes must meet , that the prophecy , the vision might be fulfilled , these must much move , that the end of his death , and his hanging on the tree may be fulfilled , in whom all visions and promises have their amen and accomplishment . as in his death , so in his resurrection also , they are considered as one body with him , isay 26. 19. together with my dead body they shall arise ( sayes christ ) and both , in death and resurrection , one body , to the end they may be presented ( together ) in one body , all at last , coloss. 1. 22. and in the meane time in the efficacy of these forehand meetings are they to be created into one new man , v. 15. and that even {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one individuall man , gal. 3. ult. not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one bulke , body , or thing onely . this one new man , which they are to grow up into , answereth exactly to that one body , which was then gathered together , represented and met in him on the crosse , bearing the image of it , and wrought by the vertue of it . the second is , that if such a force and efficacy flowes from their having met once , as one body , then much more from this , ( which the text addes ) that they were reconciled to god in that one body . this clause , in one body , was on purpose inserted together with their reconciliation to god , to shew , that they were no otherwise esteemed , or lookt at by god as reconciled to him , but as under that representation , view and respect had of them ( as then ) by him , that so , dum sociaret deo , sociavit inter se : their reconciliation with god was not considered , nor wrought onely apart , singly , man by man ( though christ bore all their names too ) but the tearmes were such , unlesse all were , and that as in one body , and community together among themselves reputed reconciled , the whole reconciliation , and of no one person , unto god , should be accounted valid with him . so as their very peace with god , was not onely never severed from , but not considered , nor effected , nor of force without the consideration of their being one each with other , in christ . insomuch as upon the law and tenour of this originall act thus past , god might according to the true intent thereof , yea and would renounce their reconciliation with himselfe , if not to be succeeded with this reconciliation of theirs mutually . and allthough this latter doth in respect of execution and accomplishment succeed the other in time , ( the saints they doe not all presently agree , and come together as one body ) yet in the originall enacting , and first founding of reconciliation by christ , these were thus on purpose by god interwoven and indented the one in the other ; and the termes and tenure of each enterchangeably wrought into , and moulded in one and the same fundamentall charter and law of reconciliation mutuall : then which nothing could have been made more strong and binding , or sure to have effect in dne time . vi . section . this reconciliation of the saints to god considered as in one body , held likewise forth in the administration of the lords supper . and one eminent foundation of the institution of fixed church communion , hinted herein . the impresse and resemblance of this , namely christs reconciling us to god in one body , wee may likewise perceive : ( and i shall mention it the rather to make the harmony of this with all the former still more full ) in the administration of the lords supper : in which we may view this truth also , as wehave done the other . that supper being ordeined to shew forth his death ; looke as he dyed , so it represents it . as therefore christ was sacrificed representing the generall assembly of saints , & so in one body reconciled them to god : so , this supper was ordeined , ( in the regular administration of it , ) to hold forth the image of this , as neer as possible such an ordinance could be supposed to have done it ; for answerably the seate , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of it , is a communion of many saints met together in one body . and not otherwise . thus 1 cor. 10. 17. for we being many are òne bread and one body . he had said v. 16. that the lords supper it was the communion of the body of christ , &c. that is , a communion of christs body , as to each , so as of a company united together among themselves ; and accordingly the apostle subjoynes this as the reason ; for we ( whom you see , doe ordinarily partake of it , ) are many ( not one or two apart ) and those many , are one bread and one body : one bread as the signe ; one body as the thing signified . and thus we are , then , considered to be , when christ as dying is communicated by us . for to shew forth his death is the end of this sacrament . the seate therefore or subject of partaking in this communion , of christs body and bloud ; and which is ordained for the publique participation of it , is not either single christians , but a many ; nor those meeting as a fluid company like clouds uncertainly , or as men at an ordinary for running sacraments ( as some would have them ) but fixed setledly , as incorporated bodyes . which institution , having for its subject such a society , as then , when christs death is to be shewne forth , doth suitably and correspondently set forth , how that the whole church the image of which whole universall church , ( these particular churches doe beare , as a late commentator hath observed upon that plaee ) was represented in and by christ dying for us , under this consideration of being one body , then in him . and there is this ground for it , that the whole of that ordinance was intended to represent the whole of his death , and the imports of it , as farre as was possible . so then looke as the death it selfe and his bitter passion are represented therein , both of body in the breaking the bread , which is the communion of his body : of the soule in the wine , which is called the communion of his bloud , and this is the bloud of the new testament , so expressed in allusion to that of the old , in which the bloud was chosen out , as the neerest visible representer of the invisible soule , that could be . the life lies in the bloud ( for the spirits which are the animal life doe run in it , ) so spake the old law , and the poet the same ; sanguine quaerendi reditus animâque litandum . he termes the sacrifice of the bloud , the sacrifice of the soule : and so wine was chosen as the neerest resemblance of bloud , being also the bloud of the grape . as thus the death it selfe in all the parts of it ; so the subject for which hee dyed , his body , and that under that very consideration he died for them [ as one body , ] is in like manner , as visibly and plainly held forth ; every particular church bearing by institution the image of the whole church ( as therein it hath also all the priviledges of it ) fitly shewing forth , thereby , not onely that christ died for them singly , and a part considered ( which yet is therewith held forth here in that each personally doth partake thereof , ) that might have been sufficiently evidenced if every person or family apart , had been warranted to have received , and eaten this sacrificiall feast alone ( as they did the passeover and the sacrifices , lent. 7. 18. ) but the institution is for many ; which very word christ mentions in the institution , this is the bloud of the new testament shed for many , which word , i believe the apostle had aney unto when he sayd , we being many are partakers , &c. christ indeed principally aimed therein , to shew , that his intent in dying , was for a multitud of mankinde , the whole body of his elect : yet because he inserts the mention hereof ; at the delivery of those elements , and that the ordinance it selfe was suited to hold forth this intent , the apostle takes the hint of it ; and adds this glosse and construction upon it as glaunced at in it : that according to the institution and import of this ordinance , the partakers hereof are to be a many ( not one or two alone : ) and these united into one body , to the end that thereby may be held forth this great intendment in his death , that he died for the many of his church , as one collective body . this however wee are sure of , that this way of partaking this supper as in one body , was to the apostle a matter of that moment , that we find him bitterly inveighing in the next chapter , that the same individuall church of corinth , when they came together in one for that and other ordinances , should of all ordinances else , not receive this ordinance together in such a community , but perverting that order , should even in that place appointed for the meetings of the whole church , divide themselves into private severall companies , and so make this as a private supper , which in the nature and intendment of the institution of it , was to be a communion of the whole church or body together . insomuch as he sayes , this is not to eate the lords supper : for in eating ( namely this sacramentall supper , ) every one takes before ( others perhaps do come : ) his own supper , together with the lords , & so maketh it as a private colation or as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; wherefore my brethren when you come together to eate ( that supper , ) tarry one for another , to make a full meeting of the whole body : and as for other suppers , every man is at liberty to take them at home as he pleaseth , v. 34. the apostle is thus zealous in it , as he had reason , because hereby is shewne forth one principall mystery in christs death , for from this , at least upon occasion of this particular as well as any other , doth the apostle utter this great maxime , yea shew forth his death till he comes , v. 26. of such moment in their import and significancy are things ( thus small and meane in the eyes of some ) that yet are full of mystery in christs intendment . and thus much for the second head . finis . notes, typically marginal, from the original text notes for div a85431e-140 v. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . v. 15. v. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . v. 14 , 15. v. 15. v. 16. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , magisquidpiam quā {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , occidere , significat occidere cum saevitiâ . beza . mat. 10. 28 ezek. 25. 15. lib. 14. satyr . * the word signifies both wormes & circumcised . deut. 7. 11. hispanus . * 1 serm. sat . 5. † l. 7. * sat. 5. * malvenda hom de antichristo , c. 3. † barn . an 72. c. 31. am mian de marco lib. 11. ibid. diod. 1. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} * cicero pro flacco . notes for div a85431e-7050 liquet quod apud israclitas faedera partim epulis partim sacrificiis inita fuisse & sancita . vide rivet in gen. 31. exercit. 135. caput , medium , & prior pars ad dextram , posterior ad laevam viae : pariter inter hanc divisam hostiam copiae armatae traducuntur . liv. l. 39. the latin foedus à feriendo ; and hence percutere , elicere faedus , to strike a covenant ( with us . ) thus sanctio à sanguine , which that of tacitus confirmes , sacrificiis conspiratio sancitur : agreements and combinations had their sanction and confirmation by sacrifices : and faedus cruore sacratum , lib. annal. 12. psal. 22. a edendo censebantur , ipsius sacrificii tanquam pro ipsis oblati fieri participes . est . in loc. b christus vult in se credentes participes fieri ejus sacrificii , plane , quasi ipsi hoc sacrificium obtulissent , quia oblatum ab eo qui naturam eorum susceperat . rom. 8. 1 cor. 15. * some instances have been collected by mr. meade , diatr . 2. part . upon mal. 1. 11. as also by r. c. after him . grotius , rivetus , of the customes of severall nations , antient and modern , to shew eating and drinking together to have been intended testimonies , and ratifications of amity . i only shall cast in one from the custome of the east-indians ( as in the stories of whom there are found , as well as in other eastern nations to this day , many footsteps of like customes to the jewes of old : ) sir th. roe ambassador there , in his journall observations relates , how he was invited by one of the great ones of the court to a banquet with this very expression ( simular to those which those authors alledge as in use among other nations : ) we will eate bread and salt together to scale a friendship which i desire . purchas pilgri . 1 part. p. 348. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1 cor. 10. scipio , jovis epulo , cū graccho concordiam communicavit . vale max. lib. 6. c. 2. bullinger . zanchius . beza . groius . crocius . omnes qui eidem mensae sacrae pa●iter accumbimus , & unam facimus & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quae {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} totius ecclesiae gerit imaginem . grot. 1 cor. 10. 17. virg. 11. aen. a state of glory for spirits of just men upon dissolution, demonstrated. a sermon preached in pauls church aug. 30. 1657. before the rt. honourable the lord mayor and aldermen of the city of london. / by tho: goodvvin, d.d. president of magd. coll. oxon. goodwin, thomas, 1600-1680. this text is an enriched version of the tcp digital transcription a85440 of text r202319 in the english short title catalog (thomason e928_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. 131 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85440 wing g1257 thomason e928_2 estc r202319 99862652 99862652 114820 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. a85440) transcribed from: (early english books online ; image set 114820) images scanned from microfilm: (thomason tracts ; 139:e928[2], 248:e928[2]) a state of glory for spirits of just men upon dissolution, demonstrated. a sermon preached in pauls church aug. 30. 1657. before the rt. honourable the lord mayor and aldermen of the city of london. / by tho: goodvvin, d.d. president of magd. coll. oxon. goodwin, thomas, 1600-1680. [8], 56, 65-71, [1] p. printed by j.g. for robert dawlman, london : 1657. the first leaf bears a "request to print" on verso. annotation on thomason copy: "nouemb: 11". reproduction of the original in the british library. eng election (theology) -sermons -early works to 1800. sermons, english -17th century. a85440 r202319 (thomason e928_2). civilwar no a state of glory for spirits of just men upon dissolution, demonstrated.: a sermon preached in pauls church aug. 30. 1657. before the rt. h goodwin, thomas 1657 23647 0 35 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 emma (leeson) huber sampled and proofread 2008-01 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a state of glory for spirits of just men upon dissolution , demonstrated . a sermon preached in pauls church aug. 30. 1657. before the rt. honourable the lord mayor and aldermen of the city of london . by tho: goodvvin , d. d. president of magd. coll. oxon. london , printed by j. g. for robert dawlman . 1657. tichborn mayor . tuesday the first of septemb. 1657. it is ordered , that doctor thomas goodwin be desired from this court to print his sermon at pauls the last lord day . and further , mr. alderm. thomson is desired to use all endeavours with him to that purpose . sadler . to the right honourable , sir robert tichborne , lord major : together with the honourable court of aldermen of the renowned city of london . greatly honoured , this imperfect piece , and almost born out of due time , puts it self forth into the world by your command , but like zarah giving out the hand , the body to which that appertained remaining still in the womb . for this sermon is but one member ; ( and indeed , not so much the hand , as the foot , that is , the latter part ) of a larger bulk or body of sermons , preached just afore elswhere upon those foregoing verses of this chapter . my real purpose ( after your order for this one ) was , to have presented the whole entire discourse unto yov : & i found not time , so much as leisure , and spirits failing me in the performance . i have therefore done as the midwife for that childe did ( in the same gen. 38. 28. ) bound upon this foot ( for by your force , and in obedience to you , it comes wrong and backward ) this scarlet thred of dedication , saying ( as she ) this is come forth first : that if hereafter the rest may see the light , you may know ( if you will vouchsafe it ) how to own and appropriate them all as yours , as being thus consecrated to you by these ( in respect of the publication ) the first-fruits of that whole lump . and now , what is my earnest desire and prayer for you ? but according to the tendency of the matter , it might be blessed to be an helper to your faith , against the time of your being unclothed of your flesh , your going into another world : where you all profess to look for another , and better city , that is , an heavenly , whose maker and builder is god , who hath or must work us for the self-same thing , or we perish everlastingly . and , my lord , i have particularly directed it to wait on your honour in the contemplation of this very aim , as a signall whereof , providence , and not my design , having seemed to give forth this semblance in that it allotted no other season ( for it could not come forth one day sooner ) for its attendance on you , but the very day of your being vnclothed of your office ( which are little civil deaths ) and going out of this your transitory government over this great city ( the best , and best governed in the world . ) but the honour of this performed amongst us , you still remain clothed with , and will ever wear , yea , and be clothed upon to a glory for it at the latter day . those things even now said unto you all , being the brief collect of this ensuing sermon , i turne into a prayer for you all , who am your true honourer and servant in the gospel , tho: goodvvin . mag. coll. oxon. oct. 23. 1657. 2 cor. 5. 5. now he that hath wrought us for the self same thing is god , who also hath given unto us the earnest of the spirit . there is no point of more moment to all , nor of greater comfort to saints , than what shall become of their souls when they die : 't is our next stage ; and things that are next , use more to affect us . and besides , it is the beginning , and a taking possession of our eternity . that these words should aim at this self-same thing , cannot be discerned , without consulting the fore-going part of the apostles discourse : and yet i cannot be large in bringing down the coherence , having pitch'd upon what this fifth verse contributes unto this argument ; which alone will require more than this time allotted , having also very largely gone through the exposition of the fore-going verses elswhere : and i now go but on where i left last . but yet to make way for the understanding the scope of my text , take the coherence in brief thus : in the 16 verse of the fore-going chapter ( where the well-head of his discourse is to be found ) he shews the extraordinary care god hath of [ our inward man ] to renew it day by day ; where inward man is strictly the soul with its graces , set in opposition unto our outward man [ the body with its appurtenances ] which he saith daily perisheth , that is , is in a mouldring and decaying condition . chap. 5. ver. 1. for we know that if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands , eternal in the heavens . in this first verse of this fifth chapter , he meets with this supposition : but what if this outward man or earthly tabernacle be wholly dissolved and pull'd down , what then shall become of this inner man ? and he resolves it thus , that if it be dissolved , we have an house , a building of god in the heavens . and what is the [ we ] but this inner man ( he had spoken of ) renewed souls , which dwell now in the body as in a tabernacle , as the in-mates that can subsist without it ? and it is as if he had said , if this inward man be destituted of one house , we have another . god that in this life was so careful over this inner man , to renew it every day , hath made another more ample provision against this great change . it is but it 's removing from one house to a better , which god hath built . as your selves ( to speak in your own language ) if wars should beset you , and your countrey-house were plundred and pull'd down , you would comfort your selves with this , i have yet a city-house to retire unto . neither is the terming the glory of heaven , and that as it is bestowed upon a separate soul , alien from the scripture-phrase , luke 16. 9. that when you fail , they may receive you into everlasting habitations . death is a failing ( 't is your city-phrase also when a man proves bankrupt ) a statute of bankrupt comes forth then upon your old house ( statutum est omnibus semel mori ) and upon all you have ; and then it is that there is a receiving or entertaining that otherwise-desolate soul into everlasting habitations , that is , into an house eternal in the heavens , as the text . nor yet is the phrase of terming heaven a city-house , remote neither : for heb. 11. ver. 13. abraham and the patriarchs died in faith , ( mark that ! ) in faith or expectation of what ? he had told us , ver. 10. he looked for a city whose builder is god . what is a city , but an aggregation and heap of houses and inhabitants ? multitudes had died afore abraham , and gone to heaven , from adam , abel , seth , downwards ; and god promiseth him peace at his death , and a being gathered to those fathers , gen. 15. 15. there was then a city built , and already replenish'd with inhabitants ; and amongst others , an house provided for him , that is , his soul built of god , and ready furnished against this removal . verse 2. for in this we groan earnestly , desiring to be clothed upon with our house which is from heaven . in this verse he utters the working of the affections of christians towards their being clothed upon with this house ; and so in order to this enjoyment of it , their desiring even to be dissolved : which paul also utters of himself , phil. 1. now if the first verse speaks of the glory of a separate soul when he calls it an house , this second verse must intend the same . verse 3. if so be that being clothed , we shall not be found naked . in this verse he gives an wholesome caution by the way ; and withall insinuates , why he used the word clothed upon , in the fore-going verse , thus , speaking of the glory of such a separate soul , even because it is absolutely necessary that all our souls be found clothed first , and renewed with grace and holiness , and not be found naked at our deaths , that is , nor devoid of grace , and so exposed to shame and wrath , as rev. 16. 15. verse 4. for we that are in this tabernacle do groan , being burthened ; not for that we would be unclothed , but clothed upon , that mortality might be swallowed up of life . the fourth verse gives a genuine and sincere account , why a christian doth thus groan , and that after dissolution it self , in order to this glory ; which he sets out with an accurate distinction of their desires of dissolutions , in difference from like desires in all other men : first , negatively , not for that being burthened we desire to be unclothed , or dissolved ; that is , simply for ease of those burthens : nor out of a despising of our bodies we now wear ( as their heathen wise-men and philosophers did , and others do ) no . but secondly positively , for this , as the top-ground of that desire , that we would be clothed upon with that house ( spoken of ver. 1. and that still taken in the sense , spoken of in the 2. ver. ) to the end that this mortal animal life which the soul ( though immortal in it self ) now leads in the body , full of sins , clogg'd with a body of death and miseries ; ( each of which hath a death in it ) and so it lives but a dying life ; that this life may be exchanged , yea , swalloed up by that which is life indeed , the onely true life , the knowing god as we are known , and enjoying him : all which , as to our souls , is truly performed at our dissolution ; although the final swallowing up the mortality of our bodies also , doth yet remain to be accomplish'd : which will be done at the latter day , at that change both of body and soul , though in respect of the body it will be completed as then more fully . this interpretation , and the suiting of all the phrases used in this 4th verse , to hold good of this exchange at death , i cannot , through straitness of time , give an account of now : i have lately , and very largely , done it elswhere . this for the coherence : i hasten to my text . text . ver. 5. now he that hath wrought us for the self-same thing is god , who hath also given us the earnest of the spirit . the current of the four former verses running thus steadily along in this chanell ; the streame in this verse continues still the same . there is one word in this verse ; [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for this self-same thing , god hath wrought us ] which serves as a clue of thred drawn through the windings of the former verses to shew us , that one and the same individuall glory hath been carried on all along , and still is in this verse also . so then we see where we are . what this self-same thing should be , ask the first verse and it will tell you , it is that house eternall in the heavens , a building of god , prepared by him against the time that this earthly house is dissolved . ask the second verse , it is the same house we grone to be clothed upon with , when the other is pulled down . ask the fourth verse , and more plainly : it is that life , which succeeds this mortall life the soul now lives in this body , and swallows up all the infirmities thereof . and then here it followes , even for this self-same thing , &c. so then , if the glory of the separate soul be the subject of any of these verses , then of all , and so of this verse also . and to be sure it cannot be that extraordinary way of entrance into glory , by such a sudden change , both of soul and body into glory , at once , without dissolution should be the self-same thing here aimed at . for it was not the lot of any of those primitive christians ( of whom the holy ghost here speaks this ) [ he hath wrought us for this thing ] that they should be in that manner changed , and so enter into glory : but the contrary . for they all , and all saints since for these 1600 years , have put off their tebernacles by death , as peter did , and speaks of himself , 2. pet. 1. 14. and therefore the scripture ( or holy ghost ) foreseeing , as the phrase is , gal. 3. 8. this change would be their fate , would not have uttered this of them , [ god hath wrought us for this ] whom he knew god had not designed thereunto . neither is it that those groaning desires spoken of in the foregoing verses , 2 , 3 , 4. is [ that self-same thing ] here ( as some would ) for indeed as musculus well : if the apostle had said , he that hath wrought this thing in us , &c. that expression might have carried it to such a sense : but he saith , he that wrought us for the self-same thing : and so 't is not that desire of glory in us is spoken of : but us , our selves and souls as wrought for that glory . if it be asked , what is the special proper scope of these words , as touching this glory of the soul ? the answer in generall , it is to give the rationall part of this point , or demonstrative reasons to evidence to believers , that indeed god hath thus ordained and prepared such a glory afore the resurrection . and it is as if the apostle had said , look into your own souls , and consider gods dealings with you hitherto , viz. first , the operation of his hands . for what other is the meaning or mysterie ( sayes he ) of all that god is daily so at work at with you , in this life ? what else is the end of all the workings of grace in you , and of god that is the worker ? this is his very design , he that hath wrought us ( that is , our souls ) for this very thing is god . besides the evidence that work gives , there is also over and above the earnest of the spirit given to your souls now whilest in your bodies , in joy , full of glories of the same kind ( as earnest are ) of what fulnesse of glory they are both capable of then , and shall be filled with , when severed from your bodies , who hath [ also ] given us [ the earnest ] of the spirit . §. we preachers have it in use , as to alledge proofs of scripture for the points or subjects we handle : so to give reasons or demonstrations of them . and so doth our apostle here of this great point he had been treating of : and such reasons or demonstrations run often upon harmony and congruity of one divine thing or truth kissing another . also upon becomingnesses or meetnesses , that is , what it becometh the great god to do . for instance ; in giving an account , why god in bringing many sons to glory , did choose to effect it by christs death , rather than any other way . it became him ( sayes he ) heb. 2. 10. for whom are all things , and by whom are all things , &c. and so in the point of the resurrection , 1 cor. 15. 21. since by man came death , by man came also the resurrection of the dead ; that is , it was congruous , harmonious , it should thus be ; the one answering correspondently to the other . the like congruity will be found couched here , in gods bringing souls to glory , afore that resurrection . now there are two sorts of harmonious reasons couched in the fore-part of these words , he that wrought us for this , is god . i. that it is finis operis & operntis , the end of the work it self upon us ; and of god as an efficient working for an end : god hath wrought on us for this very thing . ii. it is opus dignum deo authore , a work as he is the great god , and as a thing worthy and becoming of god as the author of it : he that hath wrought us for this thing , is god . there is a third point to be superadded ; and that is , it is the interest of all three persons : which how clearly evidenced out of the text , will appear , when i have dispatched these former doctrines . i. doctrine . that it is a strong argument , that god hath provided a glory for separate souls hereafter , that he hath wrought us , and wrought on us a work of grace in this life . ere the reason of this will appear , i must first open three things , natural to the words : which will serve as materials , out of which to make forth that argument . first , that the thing here said to be wrought , is grace or holiness ; which is a preparation unto glory . ( 1. ) grace is the work . and so , phil. 1. 6. termed , the good work . a frame of spirit , created to good works : eph. 2. 10. we are his workmanship , created unto good works . the text here sayes , who hath wrought us : there similarly , we are his workmanship . and ( 2. ) secondly , this work is a preparation to glory . for , for one thing to be first wrought in order to another , is a preparation thereunto . now saith the text , he hath wrought us for this thing ; and rom. 9. 23. it is in terminis , the vessels of mercy , which he had afore prepared to glory ; which was by working holiness : for it follows , ver. 24. even us whom he hath called . likewise . col. 1. 12. who hath made us meet to be partakers of the inheritance of the saints in light : meet by making us saints . so then , had prepared , hath made meet , is all one with , who hath wrought us for this thing . here the second , what is the principal subject wrought upon , or prepared and made meet for glory : 't is certainly the soul , in analogie to the phrase here . we use to say ( when we speak of our conversion ) since my soul was wrought on . and though the body is said to be sanctified , 1 thess. 5. 23. yet the immediate subject is the soul ; and that primitively , originally : the body by derivation from the soul . and hence it is , the soul ( when a man dies ) carries with it all the grace by inherency : all flesh is grass which withers ; that is , the body with all the appurtenances , saith peter , 1 epist. c. 1. v. 24. but you , having purified your souls , being born again of incorruptible seed ( our bodies are made of corruptible seed , which is the opposition there ) by the word of god , which lives and abides for ever : and this is the word ( he sayes he means ) which by the gospel is preached ( every day ) unto you , ver. 25. and by preaching is engrafted in your souls , purifying [ your souls ] ver. 22. in no other subject doth that word ( as preached ) for ever abide . for the body rots , and in the grave hath not an inherent , but a relative holiness , ( such as the episcopal brethren would have to be in churches consecrated by them ) because once it was the temple of the holy ghost , who dwells in us . and that it is the soul the apostle hath here in his eye , in this discourse of his in my text , as that which he intends the subject here wrought upon , appears , if we consult the well-head of his discourse about the soul , which is the 16 ver. of the 4 chap. our inward man ( sayes he ) is renewed , &c. ( there is your wrought upon here ) whilst the outward ( the body ) perisheth . which soul , in being call'd the inward man , connotates at once both grace and the soul conjuct together , and distinct from the body , as well as from sin and corruption . elswhere it is declared the subject first and originally wrought on , eph. 4. 23. be renewed [ in the spirit of your mindes . ] look round about the text , and what is the [ us ] wrought on ? plainly this inward man , by the coherence afore and after . ask ver. 1. if our earthly tabernacle ( that is , our body ) be dissolved , we have , &c. that is , this inner man , our souls , have ; for the body is supposed dissolved . so likewise , ver. 4. [ we ] in this tabernacle , that is , our souls in these bodies . more expresly after , ver. 8. our very souls not onely whilst in our bodies but when separate from our bodies , have the [ we ] given them ; we are willing to be absent from the body , and present with the lord . the we present with the lord , and absent from the body , is nor can be no other than a separate soul in its estate of widowhood . and so here , ver. 5. hath wrought us : the soul bears the person , carries away the grace with it . add to this , the time here specified in the text , in which we are wrought upon : it is but this life , and during the term thereof . hath wrought us , sayes the apostle ; not in the future . who shall work us for it : that [ hath wrought ] referring to the work of conversion at the first , who [ hath made ] us meet to be partakers , &c. col. 1. 12. and who doth continue still to work us ; the preterperfect being often put by the apostle for the present , god renewing the inner man day by day , chap. 4. 16. so working upon it , in order to this self-same thing , continually . unto which words there , these here have an evident aspect ; yet so , as that time of working is but during this life : for it is whilst the outward man is mouldring , and that by afflictions , which during this moment work an eternal weight of glory , ver. 17. and that is expresly said to be but this present time , rom. 8. so then , there is no parabit in that other world : but as solomon sayes of man , there is no work after this life ; no remembrance , sayes david : namely , which hath any influence into a mans eternity . so there is no working upon us in order thereunto , after death : god hath done his do [ hath wrought ] and man hath finish'd his course ; as paul of himself , and in this chapter of my text , ver. 10. every man receiveth the things done in his body , be they good or evil . those things that are done in this body onely ; therefore onely what in this life he hath wrought . and for this he hath wrought us , ( says the text ) §. these things premised , i come to the argument to be raised out of them , to prove the point in hand . first , that grace or holinesse , because they are immediately wrought in the soul , that therefore when the body dyes the soul shall be taken up into life . that this is a meet and congruous ordination of god , the scripture it self owns , and seems so to pitch the reason of it , in rom. 8. 10 , 11. and if christ be in you the body is dead , because of sin : but the spirit is life , because of righteousnesse . but if the spirit of him that raised us jesus from the dead dwell in you , he that raised up christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you . he gives an account of what is to become hereafter both of the bodies and souls of them in whom christ is . ( 1. ) first , for the body , that is condemned to die , the body is dead because of sin . by body i understand the same which he in the 11. verse termes the mortall body to be raised up , which ( sayes he ) is dead , that is , appointed to die , as one sentenced to death you term a dead man . and this [ because of sinne . ] it was meet that that first threatning of dying should have some effect to evidence the truth of god therein . onely god is favourable in his ordination in this , that he arresteth but the body , the lesse principall debtor . but that ( to be sure ) shall pay for it : it is appointed to all men once to die , even for men that are in christ , as this place of the romans hath it . then ( 2. ) followes , what remains the soul of such an one when the body dyes . [ but ] sayes he , ( speaking by way of exception , and contrary fate too ) the spirit is life , because of righteousnesse . the spirit is the soul in contradistinction to the body . this , when the body dies , is [ life ] he sayes not living onely , or immortall ; but is swallowed up into life : and why ? because of righteousnesse , which is christs image ; and so preserves , and by gods ordination upon dying , elevates the soul , which is the immediate and original subject of it , ( which is the point in hand . ) for this thing it is , god hath wrought it . but then because the quaerie would be , shall this body for ever remain dead , because of ( this first ) sin , and bear this punishment for ever ? no : therefore ( 3. ) he addes , he that raised up christ from the dead , shall also quicken your mortall bodies . so at last , and then bringing both body and soul together unto compleat glory . and the congruity of reason that is for this appointment , is observable , something like to that 1 cor. 15. as by man came death , so by man came also the resurrection from the dead . for that sin that condemned us to this death , we had from the first adam by bodily generation , as the channell or means of conveying it , who was ( as other ) father of our flesh . the arrest therefore goes forth against the body , which we had from that adam , because of that sin , conveyed by means of our bodies : for though i must not say the body defiles the soul , or of it self is the immediate subject of sin ; yet the originall means or channel through which it comes down , and is derived unto us , is the generation of our bodies . the body therefore congruously payes for this , and the death thereof is a means to let sin out of the world , as the propagating it was a means to bring sin in : but an holy soul or spirit which is the off-spring of god , having now true holinesse and righteousnesse from the second adam communicated to it , and abiding in it ; and being not onely the immediate subject thereof , but further , the first and originall subject , from and by which it is derived unto the body . the womb , into which that immortall seed was first cast , and in which the inward man is formed , and in respect of a constant abiding in which it is that seed is termed incorruptible . hence therefore , sayes god of this soul , [ it is life ] it shall live when this body dies . there is nothing of christs image , but is ordained to abide for ever . charity never fails , his righteousness endures for ever ; and therefore is ordained to conserve and elevate unto life the subject it is in , and that is the soul . this , as a foundation of the substantial parts of this first reason , out of this one scripture , thus directly and explicitly holding this forth . §. i come ( 2. ) to the argumentation it self , which ariseth out of these things laid together . ( 1. ) that the soul is the immediate subject of grace . ( 2. ) the first and primitive susceptive thereof . ( 3 ) and it self is alone and immediately capable of glory , which grace is a preparation to . and ( 4. ) that god afore our deaths hath wrought all of grace he intends to work , in preparation to glory . out of all these a strong argument doth arise , that such a soul upon death shall be admitted unto glory ; and not be put to stay till the time of the resurrection , when both soul and body shall be joyned again together . and that this holdeth a just and meet conveniency upon each , or at least , all these grounds , when put together . first , consider the soul as the immediate subject of this working and preparation for glory . hence therefore this will at least arise , that the inherency or abiding of this grace wrought in this soul , depends not upon its conjunction with the body ; but so as it remains as an everlasting and perpetual conserver of that grace stampt on it ; yea , and carries it all with it self , as a rich treasure innate unto it where-ever it goes , when separate from the body . i say , it either hath in it , or appertaining unto it , all that hath been wrought for it , either in it , or by it . revel. 14. 13. blessed are the dead which die in the lord : [ and their works do follow them ] they go to heaven with them , and after them . and in what subject else is it that the seed of god remains incorruptible , or the word of god abides for ever ? or how else comes that saying to be performed , 1 joh. 2. 17. he that doth the will of god endures for ever ? having therefore all these riches by it , and as complete ( as , here , it shall be ; ) meet it is , it should partake the benefit thereof , and live upon them now when it is single and alone , and in its widows condition . and it is an opportune season , that by a glory given it for that holiness , this should now appear , that it was the soul which was the sole intrinsick and immediate receptive of all this holiness . this the first . adde also , secondly , its being the first and primitive subject of holiness , from which it is derivatively in the body . meet it was this soul should not be deferred till the appurtenance of it be united to it , but be served first , and admitted into that glory ordained ; and by having it self first possession given of that inheritance , the body might in its season be admitted derivatively thereinto from it , after that renewed union with it by the resurrection . reason good , that look , as , in priority , grace , the preparation unto glory , was wrought : so , in that order of priority , glory it self should be communicated . and therefore seeing its fate is to abide awhile alone ; therefore first to enjoy , and drink both the juyce and the fruit of that vine it is the root of . and ( 3. ) it being in it self , when separate , as immediately capable of this glory , as when it shall be again united to the body : for what is the essential of glory , the substance of that life that swallows up all ? but ( as we said on ver 4. ) gods immediate presence , and our knowing him face to face , as we are known . now of this the apostle doth in these 6 , 7 and 8 verses , expresly inform us , that the separate soul is not onely capable thereof , but that it then begins to enjoy it : therefore ( sayes he ) we are alwayes confident , knowing that whilst we are in the body , we are absent from the lord ; ( for we walk by faith , not by sight . ) we are confident , i say , and willing rather to be absent from the body , and to be present with the lord . where to be present with the lord , and to live by sight , is expresly made the priviledge of a soul absent from the body ; which can mean no other state , than that of the soul between the death of the body , and the resurrection . for whilst it is present in the body afore death , it is absent from the lord ; and when it shall be present with the lord , after the resurrection , it shall not then be any more absent from the body . this conjunction therefore of absent from the body , and present with the lord , falls out in no state else , but onely in that interim or space of time between . and let us withall view this place in the light , ( by bringing the one to the other ) which that passage , 1 cor. 13. 12. doth cast upon it : for now we see through a glass darkly , but then face to face ; now i know in part , but then shall i know , even as also i am known . [ to see as in a glass darkly ] there , is to [ walk by faith ] here : but to see face to face , and to know god as we are known , ( so there ) is all one ; and to attain to sight , and to be in christs presence ( here . ) and to be sure , the body is in no estate whatever capable of knowing god , as we are known of him : none durst ever ever affirm that . for besides that , the spiritual knowledge of god is proper to an intellectual nature : further , so to know god , as god known us , and so to be elevated to the similitude of gods understanding , is not communicable to the body . we may as well dare to affirm god himself to be a body , as that our bodies are capable of ever being raised up thus to know god . hence therefore , whether the soul be out of the body , as after death , or so in the body , as it shall be after the resurrection ; yet still it is the soul that is immediately alone capable of that sight and knowledge of god . and therefore seeing it depends not on the body , it is as well capable of it afore the resurrection without the body , as after the resurrection in the body . onely this must be added , that whilst indeed the soul is at home in this body , ( this earthly tabernacle ) it is not capable of this sight , of the glory of god , that is , so as to continue in the body , and enjoy it ; for it would crack this earthen vessel : as 1 cor. 15. 50. flesh and blood cannot inherit the kingdome of god . and although paul , as a stander-by , was an over-hearer , and an eye-witness ( by way of revelation and vision ) of what the spirits of just men in glory do enjoy : even as on the contrary , the angels are often standers-by on earth , and overseers of us , what is therein done , ( as the phrase is , zech. 3. 7. ) yet he was not estated into it , or admitted a possessor thereof himself , no more than angels into an earthly estate ; and therefore could not say , whether the revelation vouchsafed him , might not be in the body , as well as out of it : whereas god had otherwise long since peremptorily determined that question , that no man could see god , and live ; that is , at once continue in this body , and see him face to face . and paul here in my text also determines it , that whilst we are at home in the body , ( as now ) we are absent from the lord : they are two incompatible estates . but still when that which , thus , le ts ( this body ) is taken out of the way , the soul it self is sufficiently capable , as truly as ever it shall be . §. but if this argument from these be yet judged not home enough , but short ; then let us in the fourth place added what force the third premise will give to it , concerning the time of gods working on us , to drive all closer home ; namely , that god hath wrought upon the soul in this life , all that he ever means to work , by way of preparation for glory . for this thing god [ hath wrought us ] which though it might with the enlargements and sub-arguments that now shall follow , be made an argument alone ; yet i choose to cast it into this total , to make the whole the more strong . therefore ( 4. ) gather up the demonstrations thus : if the soul be the immediate and first subject of grace , which is a preparation to glory , and capable of this glory , when out of the body ; and god , the great agent or worker , hath wrought all that ever he means to work in it , this way , by way of preparation to glory : then , as peter said in the case of admitting the gentiles to baptism , what should hinder that these souls should not be glorified , instantly , when out of their bodies ? if indeed , as the papists , and corrupted jews and heathens have feigned , there were any work to be after wrought , a purgatory , or the like ; then a demurre or caveat might be yet put in , to suspend this their admission into glory : but the contrary being the truth , then , &c. now the strength of the argument from this latter , superadded to the rest , stands upon two strong grounds . first , if we consider what is common to god in this with all other , but ordinary wise efficients or workers , that are intent upon their ends , which must be given to him , the onely wise , all-powerful god , ( who is here said , as an efficient , to work us for this end ) when any ordinary efficient hath brought his work to a period , and done as much to such or such an end as he means to do , he delays not to accomplish his end , and bring it to execution ; unless some over-powring impediment do lie in his way to it . if you have bestowed long and great cost upon any of your children , to fit and prepare them for any imployment ; the university suppose , or other calling ; do you then let these your children lie truants , idle , and asleep at home , and not put them forth to that which you at first designed that their education unto ? will you suffer them ( in this case ) to lose their time , do you know how to do good to your children ? and doth not god ? we see god doth thus in nature . we say , when the matter is as fully prepared as ever it shall be , that the form enters without delay : now grace is expresly termed a preparation to glory . also god doth observe this in working of grace it self , when the soul is as fully humbled and emptied , and thereby prepared for the lord , by john baptists ministry , as he means to prepare it ; the work of justifying faith presently follows . in all his dispensations of judgements or mercies , he observes the same . when mens sins are at full ( as of the amorites ) he stays not a moment to execute judgement : so in answering the faith of his people waiting on him for mercies . and thus it is for glory ; i have glorified thee on earth , ( the onely place and condition of our glorifying god ) i have finished the work thou gavest me to do : and now ( what now , and presently now remained there , follows ) glorifie me , &c. thus spake christ our pattern . secondly , there is this further falls out , in this case and condition , of such a soul , as doth indeed call for this out of a kinde of necessity , and not of congruity onely . for whereas by gods ordination there are two wayes of communion with him , and but two , unto all eternity ; either that of faith , which we have at present ; and of sight , which is for hereafter . into these two , the apostle resolves all gods dispensations to us , ver. 7. of this chapter , we walk by faith , ( namely , in this life ) not by sight . and again , 1 cor. 13. 12. [ now ] we see in a glass , [ then ] face to face . these two [ now ] and [ then ] do divide the dispensations for eternity of time to come . the like in peter , 1 epist. 1. 8. in whom though [ now ] you see him not , ( as you one day shall ) yet believing : if therefore when the soul goes out of the body , that way of communion with god by faith utterly ceaseth (a) , that door and passage will be quite shut up ; god having (b) fulfilled all the work of faith ( the work of god ) with power , that ever he intendeth : then surely sight must succeed according to gods ordination , or otherwise this would inevitably follow , that the soul would be for that interim , until the resurrection , cut off from all communion with god , whatever ; having yet all its acquired holiness of sanctification abiding in it , and righteousness accompanying of it all that while . look therefore as a childe hath two , and but two wayes of living , and when the one ceaseth , the other succeeds , or death would follow : in the womb it lives by nourishment from the navel , without so much as breathing at the mouth : but it no sooner comes into the world , but that former means is cut off , and it liveth by breath , and taking in nourishment by the mouth , or it must instantly die . so stands the case with the soul here between faith and sight : so that we must either affirm , that the soul dies to all spiritual actings and communion with god until the resurrection , which those scriptures so much do contradict , he that believeth hath eternal life , &c. and shall never ( no not for a moment ) die ; ( and in those promises it is not simply a sluggish immortality , but to live , and act , and enjoy god ( which is our life ) must needs be meant : ) or we must on the other side affirm , that the life of faith ceasing , and god yet having that way wrought all that ever he intendeth , that then , sight of god face to face must come in its place : which indeed the apostle in that 1 cor. 13. affirms in saying , ver. 10. when that which is perfect is come , then that which is but in part is done away . there is not an utter ceasing of the imperfect , and then an interval or long space of time to come between ; and then , that which is perfect is to come : but the imperfect is done away by the very coming of that which is thus perfect . and in the 12th verse he explains himself , that the imperfect is this our seeing [ now ] in a glass darkly , that is , by faith ; and that perfect , to be that seeing god face to face , as that which presently entertains us in that other world . nay , the apostle admits not so much as a moment of cessation , but sayes , that the imperfect is done away , ( v. 10. ) and vanisheth , ( as v. 8. ) by the coming in of the perfect upon it : and so the imperfect , namely , [ faith ] is swallowed up of the perfect , namely , [ sight . ] now if we thus grant ( as we must ) this separate soul to have this sight , or nothing now left it , to enjoy god any way by ; then it is no other than glory , it is admitted unto : for , the sight of god face to face , and to know as we are known , is the very essence of glory , as it differs from faith . neither indeed is that ultimate enjoyment , or happiness in god , which souls shall have after the resurrection , any other ( in name or thing ) than the sight of god , as it is thus distinguished from faith ; and therefore the soul is now admitted to the same enjoyment it shall be then for kind , although it shall be then raised and intended unto far higher degrees of perfection . §. and for a conclusion of this first point , that which follows in that place lately cited out of 1 pet. 1. v. 9. receiving the end of your faith , the salvation of your souls , may as fitly serve for the confirmation of all these latter fore-going notions , as to any other sense interpreters have affixed . i am aware how these words , receiving the end of your faith , the salvation of your souls , are interpreted of that joy unspeakable , and full of glory , which the verse afore had spoken of , in whom though , now , ye see him not , yet believing , ye rejoyce with joy unspeakable and full of glory , so as , in those joyes vouchsafed the saints are said to receive the salvation of their souls , as being the earnest of it in the same kind , and so a part of the reward of faith received in hand ( as we say ) and vouchsafed over and above the ordinary way of living by faith . this interpretation i no way gainsay , nor will go about to exclude : for i know it doth consist with that other i am about to give , and is subordinate to it : but if this sense should obtain , that it were , directly , alone intended , yet by consequence , and at the rebound , it doth strongly argue the point in hand . for if whilest faith continues , god is pleased to vouchsafe such joyes , much more when faith ceaseth , he will vouchsafe a fuller enjoyment : for why else are these present joyes termed salvation ? that is , in a sort part of the taking possession of salvation aforehand , and that as distinct from the right to salvation , which faith in ordinary gives without such joyes at all times to all believers : they have the name given them , as being an earnest of the same kind , of that greater summe . and again , why are these present joyes termed the salvation of their souls ? but because they are intended by god , ( being also , now wrought immediately in the soul , without the body's influence ) to be an earnest that it is their souls , when without their bodies , shall have that fuller possession given them ; and so this earnest assigneth this payment to be made to this legatee , the soul specified as the first receiver of it . [ 2. ] every payment having a day , or set time appointed for it , which the earnest obligeth the trustee unto , as well as to make payment it self , and useth to be at the end of the performance on his part to whom the contract is made , this therefore is as elegantly designed to be the end of their faith ; there 's the day of payment . and [ 3. ] it would be hard to think that god should give forth joyes whilest faith continues ; and then for so long a time as till the resurrection withdraw all communication of himself , both of faith and joy ( through sight ) also . surely they are not left worse than in this life they were . i also know , the soul being the eminent part of man , is often in scripture , by a synecdoche , put for the whole and i must not deny but that ultimately it is intended here , it extending it self to the whole of salvation first , and last after faith ended . which sense on the other hand many interpreters are for . i onely contend for this , that the salvation of the soul is intended also of that salvation which falls out in the midst between these joyes ( the earnest ) in this life , and that ultimate salvation at the resurrection , that is the salvation of the soul , whilest separate , as being the next . it hath a weight in it that salvation and damnation should so often be said to be of the soul by christ himself , as mat. 26. 16. what shall it profit a man to gain the whole word ( and so provide for his body ) and lose his own soul ? and again , in speaking of the soul as considered apart from the body , mat. 10. 28. fear not them that are able to kill but the body , and are not able to kill the soul . but that which is more conjunct to my purpose ; it is observable , that this our apostle peter should choose to use in this epistle , more than any other apostle , this phrase of [ soul ] in relation to salvation , either as being the eminent subject , and sometimes as the single subject both of grace and salvation : so in this chapter , you have purified your souls , &c. as the immediate susceptive of the incorruptible seed ( as was observed . ) then again , in ch. 2. 11. abstain from fleshly lusts which war [ against the soul ] and 8. 25. ye are returned to the bishop of your souls . which he speaks as being the eminent part , and ( upon separation from the body ) the speciall charge he hath pastorall care of . and more directly to our purpose , ch. 4. last v. he exhorts them when they come to die , to commit their souls to god , as then being to be separate from their bodies . now it were hard to think that this salvation to come should bear the title and name of the salvation of the soul in this and other scriptures ; and that yet when this soul shall in the other world come to subsist for a long time single and alone , and then be properly and without figure : a meer soul without a body , a lonesome soul : that during that state it should not be the subject of this salvation , and so intended here , when more properly and literally , if ever , it is the salvation of the soul . and it would be yet more strange , that the phrase , salvation of the soul , should be wholly restrained unto that estate of the soul , when remitted to the body at the resurrection , and onely unto that ; and that word the soul should serve onely synecdochically as a part put to signifie the whole man , as then it is to be raised up : but especially , it were strangest of all , if it should be confined and limited in this place of peter , wherein this salvation of the soul is set forth for the comfort of such as were to lay down their tabernacles of their bodies for christ ( as this peter speaks of himself in the next epistle ) and whose faith was then to cease with their lives , whose expectations therefore he would in this case certainly pitch upon that salvation of the soul which was next , which is this of the soul separate . to confirm all which , that which further invited me to this place , was this phrase [ the end of your faith ] especially upon the consideration that he speaks it unto , such christians , who in those times were ( as he foretels , ch. 4. v. 4. ) shortly to be martyred , and at present were sorely tried ( v. 7. of this chapter ) and in the last verse of the fourth , he thereupon instructeth and exhorteth them to commit their souls ( when they come to die ) to be kept by god : and so understood in a proper and literall sense , this salvation of their souls is in all respects termed the end of their faith . first , in that it is the next and immediate event that faith ends and determines in , as death is said to be the end of life . so noting forth , that when faith ends , this salvation of the soul begins and succeeds it . the end of a thing signifies the immediate event , issue , period thereof . as of wicked men it is said , whose end is destruction , phil. 3. & heb. 10. last v. apostasy & unbelief are said to be a drawing back unto perdition . and on the contrary , there faith is termed a believing to the salvation of the soul : and both note out the finall event and consequent of each , and salvation of the soul to be the end of faith , when men continue and go on to believe , untill their faith arriveth at , & attaineth this salvation of the soul . to this sense also , rom. 6. 22. you have your fruit in holinesse , and the [ end ] everlasting life . and the apostle peter having in the foregoing verses celebrated the fruits and workings of their faith in this life , as in supporting them gloriously under the sorest trials , v. 7. and then sometimes filling their hearts with joy unspeakable and glorious , v. 8. he here at last concludeth with what will be the end or issue of it in that other life , when faith it self shall cease ; and what it is that then they shall receive , receiving ( after all this ) the end of your faith , the salvation of your souls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the present , by a frequent and usual enallage of time , being put for the future : for ye shall receive ( or being about to receive ) to shew the certainty of it : that when faith shall end , you may be sure on 't , even of that salvation ( that great salvation so spoken of by the prophets , v. 10. ) of your souls , which as it hath no end to be put unto it , as faith hath : so no interruption or space of time to come between ( during which your souls should not be actually saved ) a salvation of your souls singly ( whilest through death they shall so exist ) as well as of the same souls primarily , and more eminently , when both soul and body shall be reunited . 2. the end of your faith , that is , of your aims and expectations in your faith : the end importing the aim or expectation , which is also a proper and literall sense of that word . and upon this account also the salvation of the soul , when they should die , that being the very next thing their eyes must needs be upon , is therefore here intended . and 3. the end of your faith , that is , as being that for which the great god ( who keeps us by his power through faith unto salvation , v. 5. ) hath wrought this faith in you . accordingly we find it termed the work of faith , 1 thes. 1. 3. which when god hath fully wrought , and brought to that degree he aimed at in this life ; ( or to use the apostles own expression of it , 2 thes. 1. 11. when god hath fulfilled the work of faith with power , he then crowneth it with this salvation of the soul without end . as james speaks of patience , when it hath had its perfect work , ch. 1. 4. compared with v. 12. and so speaks my text , for this self-same thing he hath wrought us . and therefore when this faith shall cease which he wrought for this , he will attain his end without delay : & you ( says he ) shall attain your end also : and faith thus ceasing if this salvation of the soul did not succenturiate and recruit it anew , the end of this faith were wholly and altogether present destructive losse unto the soul in its well-being untill the resurrection . 4. the [ end ] signifies the perfection and consummation of any thing , as christ is said to be the end of the law , rom. 10. 4. and so the meaning is , that your faith , which is but an imperfect knowing god , shall then , when it ceaseth , be swallowed up of sight , ( which is all one with that salvation here ) tanquam perfectibile , a perfection , as that which is imperfect is said to be by that which is perfect , 1 cor. 13. 10. thus much for the literal and proper import of the word [ end . ] now then . if we take the word [ end ] in its proper meaning , and the word [ soul ] likewise in its native proper meaning also , which sense in reason should be first served ( when the scope will bear it ) then it makes for that purpose , more fitly , which we have had in hand . §. that nothing may be wanting in this last place cited , to make up all the particulars in the fore-going sections insisted on : so it is , that the apostle peter doth further plainly insinuate , that this salvation ( here ) consisteth in the sight and vision of christ ( which was one particular afore-mentioned ) accompanied with joy unspeakable , and glorious . the coherence ( if observed ) makes this forth clearly : for whereas in the verse immediately fore-going , he had commended their present state of faith by this , whom [ now ] though you see not , yet believing , rejoyce with joy unspeakable , and glorious . that [ now ] you see not , ( in this life ) is set in opposition , and carries a promise with it of a time to come , wherein they should see , even as christ said to his disciples , joh. 13. 33 , & 36. compared , whither i go , i [ now ] say to you , ye cannot come ; but thou shalt follow me [ afterwards ] . so here [ now ] believing , ( which is the principle at the present which you live upon ) you see him not ; but when the end of your faith shall come , you shall then see him ; and in this it is consisteth the salvation of your souls . so that still it carries on what i have afore spoken unto , that when faith ceaseth , sight cometh ; yea , perfects and swallows it up , as was said even now , out of 1 cor. 13. and let me adde this , that the apostle on purpose doth bring in the mention of this supereminent fruit of faith , ( even now when we see not ) that believing , ye yet rejoyce with joy unspeakable and glorious : on purpose , i say , to make way for the raising up their thoughts and apprehensions , how infinitely transcending that salvation of their souls must be , when faith ending , they attain to sight , to see him face to face , whom their souls have loved : it is implicitly as if he had said unto them , oh! think with your selves , what joy , what glory that must needs be , which exceedeth and surpasseth this that now accompanies your faith , in an answerable proportion , as much as sight of christs presence , and face to face , must be supposed to excel the knowledge of him by faith , which sees him but as absent , darkly ! and further , give me leave to improve this notion : you may take this assured evidence , that your souls shall then see and enjoy god , when your faith shall cease , which will be , when once your souls shall come to be separate from your bodies by death : in that , even now , in this life , it is your souls and spirits that are the immediate receptives , or partakers and subjects of such glorious joys . the soul enjoys them ( though in the body , yet ) without the help or concurrence of the body , or the phantasms of it : yea , such raptures do pass understanding , that is , the common way of understanding , which by the use and help of the body , or images in the fancy , the minde exerciseth in other things , and which do concurre with the understanding ordinarily in faith . but this joy falls into , and is illapsed within the soul it self immediately ; yea , the weakness of your bodies , and bodily spirits , will not permit you to have so much of this joy , as otherwise the soul is now capable of by faith . and therefore by this experimental taste aforehand in your own souls , you may be ascertained , that your souls , when separate from your bodies by death , as well as when united again unto their bodies , shall enjoy this great salvation . and thus much for the first point raised out of the words , which did undertake an argumentation for a separate souls glory and happiness . ( 1. ) from the condition of the soul , as the immediate subject of grace wrought in it . ( 2. ) from gods ordination of the work wrought , to raise the soul up to life , whilst sin should bring dissolution upon the body . ( 3. ) from the scope of the worker , god himself ; who as an efficient will accomplish the end , when his work for that end is finish'd . and all these , as comprehended in what the very first view and front of the words of my text hold out , god hath wrought us for the self same thing . §. but lo ! a greater matter is here . it is not simply said , god hath wrought us for this ; but , he that hath wrought us for this thing , is god : thereby calling upon us to consider , how great an hand or efficient is here , even god , who hath discovered in a transcendent manner his glory , in the ordaining and contriving of this work unto this great end . take it not therefore as a bare demonstration given from gods working us to this end , such as is common to other agents ( as hath been said ) but further , a celebration of the greatness and glory of god , in his having contrived this with so high an hand , like unto the great god : and is as if he had said , there is a design in this , worthy of god ; he hath shewn himself in this , to be the great god indeed . he that wrought us for this , is god . when gods ordinary works are spoken of , it sufficeth himself to say , god did thus , or this : but when gods works of wonder , then often you finde such an illustrious note of reflection upon , and pointing at him , to have done as god . and it is ordinary among men , when you would commend the known worth of the artist , to say , he that wrought this , is such a man , so to commend the workmanship . and thus both when the holy ghost speaks of this glory it self , ( which is the end for which here ) his style is , whose maker and builder is god , heb. 11. 10. and in like equipage here of preparation to that end , he saith , he that hath wrought us [ for this thing ] is god . in this very chapter ( 2 cor. 5. ) ( to go no further ) when the great work of salvation , in the whole of it , is spoken of , he prefaceth thus to it , all things are of god , who hath reconciled us to himself , &c. that is , in this transaction he hath appeared like that god [ of whom all things else are ] and so more eminently in this than in all , or at least , any other work . what there is said of salvation in the whole , is here of that particular salvation of a separate soul . you have the like emphasis put heb. 2. 10. of bringing many sons to glory [ it became him ] says the text . now put all together , and the result is : the second point . that to have provided a glory for separate souls of just men , wrought upon in this life , is a dispensation becoming the great god : yea , and that there is an artifice and contrivement therein worthy of god , and like unto himself , such as he hath shewed in other his works of wonder . there are two branches of this doctrine , which i set otherwise out thus : 1. that it is a thing becoming the great god , thus to deal with such a separate soul , having been wrought upon . 2. that god hath designed , and brings forth , therein , a glorious artifice and contrivement , such as argueth him a god wise in counsel , and wonderful in working . i. first branch of this second doctrine . that it becomes god . the account of this becomingness is best made forth , by comparing and bringing together into an enterview , both the inward and outward condition of such a soul , and then the relations which god bears to it , such as should thereupon move him ( through his good pleasure ) thus to deal with it . you know i at first undertook chiefly reasons of congruity or becomingness , and such always consist of two parts , and when the one answereth and suiteth to the other , then the harmony of such a reason is made up . let us therefore consider , 1. what is on the souls 2. what on gods part . §. i. on the souls part . therein two things : first , the species , the kinde , and intrinsecal rank of being , which this creature ( we call the soul ) thus wrought upon stands in afore god . 2. the outward condition or case this soul is left in upon its parting with the body , unless god takes it up into glory . first , for its rank or kinde of being . therein two things . 1. this soul was by its first creation a spirit , and that in the substance or native kinde thereof ; and in that respect ( considered apart for its union with the body ) is in a more special manner allied unto god , than all other creatures ( but angels ) are . you have the pedegree of man , both in respect of body and soul , set out , acts 17. the extract of our bodies , in ver. 26. he hath made of one blood all nations of men : so then on that side ( as we say ) in respect of our bodies , there is a consanguinity of all men , being made of one blood , between one another : but then in respect of our souls , we are gods off-spring , ver. 28. and so on that side there is an alliance ( not of consanguinity ) unto god , upon the account of having been created immediately by him , and in the very substance of our souls , made like him , and in his image ; and yet we are not begotten of his essence or substance , which is onely proper to his great son : and in a correspondency unto this , god is styled heb. 12. 9. the father of our spirits , in distinction from the fathers of our flesh or bodies : ( see the words ) which alliance or fatherhood , take it as in common with all mens spirits , lieth in this , that he not onely created our souls immediately out of nothing , but in his own image , as to the substance of them , which image or likeness other creatures did not bear , which yet were made out of nothing , as the chaos was ; both which appear , by putting two places together , zech. 12. 1. he frameth their spirits ( speaking of the souls of men ) and that , [ altogether ] saith the psalmist , psal. 33. 15. ( so ainsworth and others reade it ) that is , both , each of those spirits ; and also wholly and totally , every whit of the substance of them : creatio est productio totius entis ; for creation differs from generation in this , that it is a raising up or producing the whole of a being out of meer nothing , that is to say , [ altogether ] whereas generation presupposeth pre-existent matter ; as in the generation of our bodies , which are not wholly and every whit of god immediately , but he parents afford the stuff , the matter , and the formative vertue besides , by which our bodies are framed . so then , in respect of our first creation , our souls ( apart considered ) are thus allied to god , which our bodies are not ; being spirits in the very being of them , that altogether do owe that their being to him . but there is a taint come upon the souls of all men by sin , so as this alliance is thereby worn out , yea forfeited , until it be restored . now therefore these souls ( the onely subject of our discourse ) being such as god hath wrought , and so are become his workmanship by a new and far nobler creation , and thereby created spirit anew , according to what christ says , that which is born of the spirit is spirit . hereupon these souls are spirit , upon a double account : as you say of sugar , it is double-refined ; so this is now become a spiritual spirit , or spirit spiritualized and sublimated ; yea , and thereby the inward sanctuary , the holy of holies , the seat of gods most spiritual worship ; which the body is not , but onely as it is the outward temple or instrument of this new-made spirit . and hereupon that original affinity to god of spirit , is not onely restored , but endeared ; for now there is both the stuff , or the ground-work , and then the work-manship , or embroidery upon it , and both of them the works of god ; that so look as the gold wrought upon commends the enamel , and then again the enamel enhaunceth the value of the gold , so as both are considered in the price ; so it 's here with this soul wrought by god in both respects . §. secondly , consider we now again the case and outward condition of such a soul , that of it self would fall out to it upon the dissolution of the body . 1. it fails of all sorts of comforts it had in and by its union with the body in this world , luke 16. 9. when you fail , says christ , speaking of death , 't is your city-phrase when any of you break , and perhaps are thereby driven into another kingdom , as the soul now is . 2. then , if ever , a mans flesh and his heart fails , psal. 73. 26. 3. and ( which is worse0 a mans faith faileth or ceaseth after death , and all his spiritual knowledge as in this life , 't is the express phrase used 1 cor. 13. at the 8th verse , and which is prosecuted to the end of that chapter . and so all that communion it had with god in this life is cut off : it is of all creatures left the most destitute and forlorn , if god provides not . and yet fourthly , it is now upon death ( which it never was afore ) immediately brought into the presence of god . naked soul comes afore naked god . eccles. 12. 7. then shall the dust return to the earth as it was : and the spirit shall return unto god that gave it : it is put out of house and home , and turned upon its father again . this as to the souls condition . ii. god part . §. this is a speciall season for god to shew his love to such a soul , if ever afore or after , an opportunity , such as falls not out , neither afore , whilest it was in the body ; nor after , when it is united to the body again , at the resurrection : if ever therefore he means to shew a respect unto a poor soul , which is his so neer kindred and alliance , it must be done now . we read in the 73. ps. 26. my flesh and my heart faileth ( as at death to be sure it doth ) but god is the strength of my heart , both in this life and at death to support me [ and my portion for ever ] in the life to come without any interruption or vacant space of time , as that [ ever ] imports : and that david spake this with an eye unto the glory to come , when heart , and flesh , and all in this world he foresaw would fail him , is evident by what he had immediately meditated in the words afore , v. 24. thou shalt guide me with thy counsel , so in this life , and afterwards ( that being ended ) shall receive me unto glory . the contemplation whereof makes him cry out again , v. 25. whom have i in heaven but thee ? for all things else will fail me one day , when my flesh utterly fails me also : and there is none upon earth ( where he had at present many comforts and comforters ) in comparison of thee . you see god is the portion of the whole of his time , even for ever , as v. 26. and his estate in heaven & earth divide that time & portion between them , and no middle state between both , but when the one ceaseth the other begins , for between them two must be the [ for ever ] & when all faile him which he had on earth , then god alone becomes his happinesse in heaven . but this onely in generall shews what god is and will be to a soul in this condition . §. but i having undertaken to proceed by way of congruity , i must further , more particularly shew , how in a correspondency to this inward and outward state of this soul , he shews himself god , and how meet and becoming a thing it is for god to receive it into glory , upon the consideration of many relations , which he professedly beareth to such a soul . 1. god is a spirit , and thereupon in a speciall manner ( as wisd. 11. 26. the lord a lover of souls above all his other creation . so it is there , thou art mercifull to all because they are thine , o lord thou lover of souls [ god is a spirit ] when therefore this naked , and withall sublimated spirit ( by its being born again by his own spirit ) and so assimilated to god himself , a pure spark now freed and severed from its dust and ashes , flying up ( or is carried rather by spirits , the angels , out of their like spirituall love to it as a spirit ) unto that great spirit , that element of spirits , it will surely find union and coalition with him , and be taken up unto him : for if , as christ speaks , john 4. 23. god being a spirit , therefore seeks for such as worship in spirit and truth , that is , he loves , delights in such as a man doth in a companion or friend , who suits him . and doth god seek for such whilest they are on earth ? then surely when such spirits shall come to him , and have such a grand occasion , and ( indeed ) the first occasion in such an immediate way to appear before him , in such a manner & upon such a change as this , as they never did before ; these spirits also having been the seat , the inner temple of all this spiritual worship and sanctifying of him in this world : surely god who sought such afore , will now take them into his bosom and glory : we also read isa. 57. 16 , 17. of the regard he bears to persons of a contrite and humble spirit to revive them upon this superaded consideration , that they are souls and spirit , & so thereby allied to him , the lofty one . hear how in this case he utters himself , the spirit would fail afore me , sayes he , & the souls which i have made . he speaks of their very souls properly and respectively considered , and [ them ] it is which he considering , and it moves him unto pity ; for he speaks of that in man , whereof god is in a peculiar manner the maker or creator [ the spirit which i have made ] ( sayes he ) and it is one of the eminent titles he takes into his coat , the framer of the spirit of man within him , zach. 12. ch. 1. as in many other places : this is argued also in that he speaketh of that in man which is the subject sensible of his immediate wrath . i will not contend for ever ; nor will i be alwayes wroth . ( this i have observed in what is publick of mine . ) now what moves him to remove his wrath from such an one ? the spirit would faile ( says he . ) now doth god thus professe to have a regard to them in this life , and that upon this account , that they are spirits , lest they should faile , or faint ; and shall we not think that when indeed otherwise they do faile ( as after death you have heard ( even now ) christ himself expresseth they would ) and would upon all these considerations before-mentioned , sink into utter desolation , unlesse they were received into everlasting habitations ( as christ there also speaks ) do we think that god will not now entertain them ? the time is now come ; the full time to have pity on them . 2. god at this season , forgets not , but full well remembers his relation of being [ their creatour ] both by the new , & also first creation ( the new reviving & ingratiating the remembrance of the first ) [ the souls which i have made ] said he in esay . but in our peter this is more expresse , and mentioned as that which indeed moves god ( and should be accordingly a support to our faith ) to take care of our souls when we come to die , even upon this account , that he is the faithfull creatour of them , 1 pet. 4. last . wherefore let them that suffer according to the will of god , commit the keeping of their souls to him , in well-doing , as unto a faithful creator . he speaks this specially unto such as were continually exposed unto persecution unto death for christ in those primitive times ; which therefore , v. 12. he termes the fiery triall , and ver. 17. forewarns them of a time of judgement was begun , and going on upon the house of god , such as they had not yet felt ; who yet heb. 10. 32 , 33 , 34. had suffered reproch and spoyling of their goods ( as peter writes to the same jews ) hereupon peter pertinently instructs them to commit the keeping of their souls unto god . at death you know it is that when mens bodies are destroyed , and so the season when their souls to be separated therefrom should be committed to gods care ; as our darling ( as our translation ) or lovely soul , when separate ( as others ) as christ in david speaks , ps. 22. and peter had in his eye christ example , and pointed them thereunto , who at his death committed his separate soul or spirit into the hands of god , luke 23. 46. and the word commit is one and the same in both these places : onely there is this difference , that whereas christ sayes , father i commit , peter substitutes another title of gods ( there being more than one relation moving god , and strengthening our faith to this ) even of faithfull creatour . and i understand not the first creation onely or chiefly here meant by peter ; but the second creation chiefly ( which brings into repute and acceptation with god the first again together with its own ) and so god is thereupon engaged to be faithfull in his care and provision for such souls , according to his promises : and faithfulnesse doth alwayes respect and refer unto promises ; and my reason why thus i understand it , is , because i find gods faithfulnesse still annexed unto his calling of us , that is , converting us , which is al one with this new creation : faithfull is he that hath called you , that is , made you new creatures . 1 cor. 1. 9. 1 thes. 5. 24. and i find that david also urges it upon god as a motive , as in other psalms . so ps. 138. 8. forsake not the works of thine own hands , that is , this double workmanship of thine of the first , and then superadded unto that , of the second creation which he urgeth thereby to move him to perfect the work begun , and to be mercifull unto him for ever , in the former part of that verse . 3. god professeth himself the father of spirits ; which relation , though it speaks his being the creatour of them , at the first , yet hath something more of bowels in it : it sayes withall something further , when it falls out that such spirits as he is a father unto by the first creation , are also the subjects of his eternall love , by grace and election unto the adoption of children , as eph. 1. 3 , 4 , 5. see the words . which love , having accordingly taken hold of their souls by a work of grace wrought upon them in this life , thereby owning them as his , in this case , that god that is a father of their spirits by the law of the first creation , is in a more transcendent manner become the father of the same spirits by grace , and the second creation superadded : hence it falls out , in a parallel way , that ( as it was said ) such souls were become [ spirit ] upon a double account , that is spirits for the substance of their being , and again spirit , by being born again of the [ spirit ] so answerably it is , that god stands in relation unto them as a father of their spirits upon the like double respect . and this is equitable upon a very great account ; for his relation of father is more eminent to his grace by election , and then again by the grace of his second creation then it could be any way supposed to be by the first creation . and therefore is set and pitcht in like singularity and eminency upon the same object , that is their spirits . and hence it may well , yea must be supposed and acknowledged , that if god did make such a darling of the soul , such an account of it by creation , as to entitle himself so specially the father thereof , then certainly this love of grace much more hath in like equipage taken up the same gracious special relation in its kind of father thereunto : not onely because natura shall never be found to exceed grace in its favours ; but that indeed the motives are far greater , that god should extend the like and greater priviledges where he meant to love by election and choice , then he did where he loved onely by a due and meet law of creation : so that when god shall professe himself a father to their spirits , speaking to such as are his elect , he strongly insinuateth thereby , that he is by grace likewise the father of their spirits in a peculiar manner . and truly that speech of our saviour at his death confirmes it , father into thy hands i commit my spirit : it was not barely as a father of his spirit by creation ( as our all know ) but by everlasting love , and so in that respect also in a peculiar manner the father of his spirit ; and therefore as to a father he commends his separate spirit unto him . and this he did , although he was to rise again in lesse than three whole dayes space . now we read heb. 12. 12. the apostle to hold forth this very relation of gods being a father of spirits , with this promise thereunto annexed , that they should live : which relation of father , &c. although it be there explicitely spoken in respect of their first creation ( which is common unto the saints with others ) yet being uttered of and unto men in the state of grace ( as those were supposed , whom he there exhorteth , and that to move them to be subject unto him as such ; with promise , that they should live ) it evidently respecteth not meerely the relation of father in respect of what was past the act of creating them , but it looketh to the future , that they depended upon him ( as children do upon fathers for their future livelihood , so these ) for to live in him and with him as a father to their spirits by grace . for i take hold of that word [ and live ] this life is well interpreted by ver. 14. they shall see god , that is , be glorified , and so i conclude all thus , that if he would have them be subject unto god in holinesse , as upon that relation , as unto the father of spirits , with this promise , that they should live ; then surely one speciall aim of the promise is answerable , and hath this eye , that god as a father of their spirits will therefore take care of their spirits singly , and so when separate , that they shall live . and that accordingly he will give demonstration of this special relation born to their spirits ( when the occasion shall be ) considered apart in bestowing this life on them : and truly when its more proper for him to shew himself a father then when their souls after their subjection to him in holinesse here accomplished , and when that as naked spirits they come to stand in need , and stand afore him in his presence , being now turned out of house and home , and quite cashired out of this world , and come stript and naked of all but holinesse unto their father ( for it is said they return to god that gave them ) who proves to be their father by grace . and doubt not of it but he will certainly then own them , and give them a fathers blessing , and not reject them as if they were but bastards and no children ( as that chapter to the hebrews speaks ) but as spirits , who as sons that have served him , and been subject to him . add to this , fourthly , god his being our god , which is more home to the demonstration of this point then all the former . the text sayes , he that wrought us for this , is god . i adde , he is your god . and this alone , if we will take the scriptures verdict , will carry it , and loe , as he is styled the father of spirits in common , and yet withall a father of their spirits , out of special love : so in like manner , he is styled both the god of the spirits of all flesh , ( that is , of man , job 12. 20. ) thus in common ; and also to his elect , i am your god by grace . and these two relations , god and father , are commensurate , and exactly parallel , whether they be applied unto all men in common , or to the elect in special , he is termed the god of the spirits , and likewise , the father of the spirits of all men : so in common , answerably he is your god , and your father , by special grace to his elect ; both which in this latter respect you finde yoked hand in hand , joh. 20. 17. look how farre he is a god of the one , so farre a father also extendeth in the other : and look how farre that he is our god , so farre reacheth also that he is our father . if therefore the god of our spirits , to provide for them because he is our god , then answerably the father of our spirits in the like peculiarness , because our father . and so the proof of this fourth particular , will adde further strength and confirmation to that we presented in the former . now that his being our god ( which is the substance of the covenant of grace ) doth engage him to provide glory for separate souls , that one instance of abraham ( the father of the faithful , and we all his sons personated in him ) is a sufficient evidence , god did profess himself the god of abraham , isaac and jacob , and unto abraham , gen. 15. 1. personally , i am thy abundant reward , ( which respected the life to come ) and his friend , 2 chron. 20. 7. now the scriptures of the new testament do improve this relation of gods unto us , unto two inferences drawn from abrahams instance : whereof the one is the point afore us . the first is christs inference from thence , that therefore abrahams soul lives , and abraham both soul and body shall rise again , for god is not the god of the dead , but of the living , matth. 22. 31. thus christ . 2. paul's collection from the same promise , is , that god had provided in the mean time for abrahams soul afore the resurrection , a city , and an house therein for him . thus heb. 11. 16. but now they desire a better country , that is , an heavenly : wherefore god is not ashamed to be called their god , for he hath prepared for them a city . to give light to this , paul had represented the story and case of abraham , and the rest of the patriarchs , in the verses afore , to have been this ; that god had indeed promised the land of canaan to him and them , ver. 8 , 9. whereupon , ver. 13. it is said , that these all died in faith , not having received the promises , being strangers in the land ; yea , not having a foot of land in the land of promise , as stephen speaks , acts 7. 5 , 6 , 7. and also paul , in the 9th verse of this heb. 11. now then , when they died , what was it their faith expected in stead thereof ? the 10th verse tells us , he looked for a city whose maker and builder is god . from which compared , observe , that when he died , his faith was thus pitch'd to look for this city , in stead of that land of canaan promised . this was the expectation of their faith on their part . well , but how doth it appear , that this flow'd from gods having professed himself to be the god of abraham , &c. his reward , and his friend ? you have this clear in the 16th verse , where you have the whole summ'd up as the conclusion of the story , and as the proof and ground hereof ; but now they desire a better country , that is , an heavenly : there is their faith and expectation when they should come to die . then it follows , wherefore god is not ashamed to be called their god , for he hath prepared for them a city ; which is spoken in full answer to that their expectation at their deaths , to shew , that god in professing himself to be their god , he had thereby engaged himself according to his own intent in that promise , to make this provision for them at their deaths : the words are express , wherefore god is not ashamed ; what should this mean in this coherence , but that his declaring himself to be their god , did import and carry this with it , that he had provided this estate for them at their death , even an heavenly ; and , that otherwise ( as the apostle glosseth upon it ) he had not come up unto the amplitude of , nor filled full this convenanted engagement and profession of his being their god . will you have it in plain english ( as we speak ) if he had not made this provision for their souls , he would have been ashamed to have been called their god : thus deeply doth this oblige him , that he is our god and father , which is the point in hand . and judge of this in the light of all that reason we have hitherto carried along ; and again , let this inference of the apostle mutually serve to confirm us in all that reason . for poor abraham to be driven out of his own country by god , who called him to his foot , and said no more , but as a master to his servant , take your cloke , and follow me ( who must presently , without more ado , trig and foot it after his master ) as isa 41. 2. and then to live a stranger in the land of promise , upon the faith , that god would be his god : which faith in him was also to cease when he came to die . if this god in this case should not have taken care to answer his faith in some greater way , in stead of the possession of canaan ; and that after , upon his being turned out of that country too , which he sojourned in during this life , if god had not provided another house , or country , or city for his soul , that was to live , to bring it into , when it should be deprived of all in this world ; the apostle tells us , god ( in this case ) would have been ashamed to have been called his god : which now , having provided so abundantly for him upon dying , there is superabundant cause to say , god is not ashamed ; for that is a diminutive , implying , that he infinitely exceedeth that their expectation could be supposed to be . let us but view the force of this inference of the apostles ( and so of all the reasonings hitherto read ) but according to man , or what is found amongst men , ( and god will be sure infinitely to surpass men in his ways of favour . ) take an ordinary friend , if his friend be turn'd out of house and home , plundred , banished , driven out of all , as the steward in that parable , luk. 16. was , and comes to his friend at midnight , as in that other parable , luk. 11. 5 , 6. will not his friends entertain him into their houses ; as ver. 9. of luke 16. yea , and rise at midnight to do it , as ver. 5 , 6. in that parable of luke 11. shall profession of friendship engage and oblige men to do this , and shall not gods professing himself to be our god , father , friend , engage his heart much more ? nay , will he not so entertain them , as shall exceed all wonderment ? what need i say more than this ? wherefore he is not ashamed to be called their god : he will therefore give you an entertainment that shall be worthy of his being your god . the fifth and last consideration is , that these separate souls having done and finish'd all their work , that in order to glory god hath appointed them for ever to do , they now at death appear afore him as a judge and rewarder . and that is the fifth relation moving god to bestow at this season such a glory on them . how that then the soul returns to god , you have heard again & again out of eccl. 12. 7. and that it is upon the account of his being the judge thereof at the end of their work in this life . the chaldee paraphrase hath long since glossed upon it , it returns to god , that it may stand in judgement afore him . in this life it came unto god by faith , as the apostle speaks , believing that god is , and that he is a rewarder of them that diligently seek him ; and now at the end of its faith , it comes unto god for the reward of its faith , as some interpret that 1 pet. 1. 9. ( which we so largely have insisted on . ) this is certain , that in that promise to abraham , to be his god , he intended and included , his being to him an exceeding great reward . and so we come to connect this fifth head with the fore-going . and therefore if the being his god , moved him to prepare that city against his death ( as hath been said ) then surely his being his reward , doth also then take place . i shall not omit it , because it falls in the next chapter , heb. 12. 23. that in that stupendious assembly of heaven , god the judge of all is mentioned between the church of the first-born which are written in heaven ; this afore : and the spirits of justified men made perfect ; this after it : for there are none of these first-born , or the spirits of just men , do come to sit down there , but they pass the award of this judge first , for they sit down by him ; and surely , having done all their work in the time of that day is allotted to each man to work in , it is a righteous thing with god to give them a reward in the evening of this day , ( which is christs time set for rewarding , and it is the twelfth and last hour succeeding the eleventh of the day , matth. 20. 6 , & 9. compared ) which is when the night of death comes . now there is a law given by god , that the wages to a man hired should be given him ( by him that set him awork ) in his day , that is , says the septuagint , the very same day , so as his work , or the wages of his work , abide not with thee all the night untill the morning , says god , deut. 24. 15. did god take care for hirelings , when their work was done not to stay any space of time , no not a night , and doth he not fulfil this himself unto his sons that serve him ? surely yes : he defers not , nor puts them off to the morning of the resurrection , as the psalmist elegantly calls it , psal. 17. last . it abides not with him all that dark and long some night , or space after death , in which their bodies rest in the grave , which is termed mans long home : and , the days of darkness are many ( says solomon ) no ; he rewards them in the evening of the day , besides what he will adde to it in the morning . it is observable , that rev. 6. 9 , 10. concerning the separate souls slain for christ , that whilst they cry for justice on their enemies only , and when he had opened the fifth seal , i saw under the altar the souls of them that were slain for the word of god , and for the testimony which they held , and they cried with a loud voice , saying , how long , o lord , holy and true , dost thou not judge and avenge our blood on them that dwell on the earth ? that they had white robes given them to quiet them in the mean time ; ver. 11. and white robes were given unto every one of them , and it was said unto them , that they should rest yet for a little season ; till they heard that vengeance also was executed on that roman empire for their blood shed . and thus to deal is a righteous thing with god . thus you have seen the point confirmed from all sorts of relations that god bears unto us , by congruous reasons , that so it becometh god , the great god to do — he that hath wrought us for this thing , is god . and so much for this first branch of this second doctrine . §. the ii. branch of the second doctrine . that there is a glorious contrivement and workmanship carried on in this dispensation of his , like unto the great god indeed . this carries on this point yet higher . for , it is not onely an ordination becoming god , ( upon the respects mentioned ) but there is an artifice , a workmanship in it , such as he useth to shew in his works of wonder , even in this , that he should work upon mens souls in this life , and then bring them into a glory , he had in the mean space been a working also for those their souls . this is the great god indeed . when god secretly bestows cost and curiosity in preparing matters for such or such an end ; and then again , as hiddenly , hath laid out a greater art , skill and workmanship upon that end it self ; and then hath exactly suited and matched the one to the other : when all comes to be finish'd , and both wrought and brought together , then will an infinite surpassing glory arise unto god out of all , which deserveth to have this notoriety ( that is here ) put upon it , he that hath wrought this for that , is god : and lo , this is found here , which is demonstrated , if we view , 1. each of these workmanships singly and apart . 2. joyntly , as designed and fitted each to the other . §. 1. each singly : if there were no such ordination of the one for the other , yet so considered , they deserve to have , each , an [ he that hath wrought this , is god ] to be written under it . 1. for his artifice , in working us in this life . learned cameron hath but one note upon this whole fifth chapter , and it falls to be upon this very word [ who hath wrought ] and it is this : this word ( says he ) as used by the septuagint , signifies rem expolire rudem & informem , to polish a thing that is rude , and without fashion : for which he gives instance out of exod. 35. 33. in bezaleels work ( whom , as the 31 , 32 verses speak of him , god had filled with his spirit in all wisdome , in all workmanship , to devise cunning work . ) and again , the same word is used of the temple-work ( that other was for moses tabernacle ) 1 king. 6. 36. by solomon , which how transcendent a structure it was , you have all read or heard . an infinitely surpassing art then hath the spirit himself ( who is the immediate worker in this ) shewn in the framing , and hewing , and curiously carving and engraving those living stones , that grow up into a temple unto god , 1 pet. 2. 5. especially considering the utter remoteness , indisposedness , yea crookedness and perverseness in the matter wrought upon ( our souls , fill'd with the contrary form and workmanship of satan ) ye are his workmanship , says the apostle , eph. 2. 10. and truly , if we could enlarge upon all the varieties of dealings god useth to each soul to work it , the several sorts of gracious dispositions he impresseth and carveth upon it ; the manifold actings of every soul drawn forth by him , you may take a view of some in the very next chapter to that of my text , 2 cor. 6. from the 4. v. in much patience , in afflictions , in necessities , in distresses , v. 5. in stripes , in imprisonments , in tumults , in labours , in watchings , in fastings , v. 6. by purenesse , by knowledge , by long-suffering , by kindnesse , by the holy ghost , by love unfeigned , v. 7. by the word of truth , by the power of god , by the armour of righteousnesse , on the right hand , and on the left , v. 8. by honour and dishonour , by evil report and good report : as deceivers , and yet true : v. 9. as unknown , and yet well known : as dying , and behold , we live : as chastened , and not killed : v. 10. as sorrowfull , yet alway rejoycing : as poor , yet making many rich : as having nothing , and yet possessing all things . v. 11. o ye corinthians , our mouth is open unto you , our heart is enlarged . what a glorious embroydery upon the soul of a poor believer will in all these things appear , when finished ! psal. 45. 13 , 14. the kings daughter is all glorious within , her cloathing is of wrought gold : she shall be brought unto the king in rayment of needle-work . 2. for his art and workmanship bestowed in the glory of the soul in the other world ; if any work ( but christ , god-man ) be his master-piece , it is the framing of that house , and building spoken of v. 1. of this ch. we have a building of god , a house not made with hands : and the 11. of the hebrews 10. expresly useth two artificiall words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the artificer in it , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the artificer in it , and the builder of it , that is , who hath shewn his art and skill in building of it . so then in each his workmanship appears . i do but adde this towards the confirmation of the main point in hand . hath the great god perfected both works upon the soul as much as he means to work in heaven ? also prepared a building for it ? and will he then ( think we ) let both lie empty ? of the one , sayes heb. 11. 16. [ he hath prepared for them a city ] of the soul , in like manner [ he hath wrought us for this self-same thing ] will god ( think we ) leave this his house stand desolate , when he hath been at such cost in both ? doth any man or landlord build or repaire an house , and then let it lie empty , when he hath a tenant fit for it ? god is said not to be a foolish builder in respect to perfecting ; and he is much lesse a carelesse builder , to neglect to take his tenants into it , when both are ready and fitted each for other . this for the first , viz. the consideration of each singly . §. let us consider them , next , joyntly , that is , as they are in such a manner wrought apart , so as to suit and match one the other , when brought together in that manner , as it must be said of them . [ for this thing hath god wrought us ] yea , and therein it is he hath appeared to be the great god . for therein , even to wonderment , doth the glory of god in his works appeare , and that he is wise in counsel , and wonderfull in working , when he hath hiddenly contrived one thing for another , when as each are in themselves , and apart glorious . it is said by david of himself ( and it is true of all men in their measure ) psal. 139. 15. i was made in secret , and curiously wrought in the lowest parts of the earth ; that is , in my mothers womb , as the context shews ; which are termed the lower parts of the earth , as when christ is said , eph. 4. to have descended into the lower part of the earth ; that is , to be conceived in the womb of a virgin ; when a child is born , a lump of flesh , animated with a soul comes forth , curiously wrought , &c. but wrought , for what ? in davids person ( in which this was spoken ) it was for a kingdome , the supremest condition of enjoyments in this world . but in every other man ( that is born ) it is that he was curiously wrought , in a fitnesse and capacity to all things that are in this world , made and prepared exactly for it long afore it came into the world ; you may see it in adam ( our first pattern ) more lively . god was busie for six dayes in making this world , the angels all that while stood wondring with themselves , to what end , or for whom all this was prepared . at the end of the sixth day , they saw god to set down into the world this little thing called man ; and then they ceased their wonderment ; for they saw all this world ( prepared aforehand ) set in mans heart , and all in man curiously wrought and fitted for all things made in this world , richly to enjoy , as 1 tim. 6. 17. we may apply that in the text , to this it appeared , that he that hath man for this self-same thing is god ; both works of wonder apart , and yet as fitted to each other : all wonderment exceeding — i might much more enlarge upon the suiting of christ the head and husband , and the church his body and wife , wrought and growing up to him in all ages , both apart , secretly and hiddenly prepared , and each so glorious in themselves , and yet put together . let us refer our admiration hereat untill the latter day . just thus it is in fitting the soul for that glory : and again , that glory in heaven for that soul : god works the one for the other apart . — the very similitude in the former verses do import so much ; he styleth glory in heaven a being clothed upon , and holinesse here he compares to an under-garment , which that of glory is to be put over , or upon : there was never a curious artist in making garments that ever took measure of the proportions of an upper and under garment , to fit the one to the other , as god hath in proportioning his work upon us here , and his preparation of glory for each of us in the world to come : he hath took exact measure , and his law is ( that designed his own workings on both hands afore-hand ) that every man shall receive his own reward according to his own labour , 1 cor. 3. 8. now the artifice of god in both these lies in this , that each are hiddenly contrived apart , and yet so gloriously matcht as wrought one for the other ; which is an argument as of two artificers , the one in the east indies , the other in the west ; should the one make the case , the other make the watch , unbeknown each to other , and both workmanships of the highest curiosity in their kind , and when both brought together they exquisitely fit the one the other . §. and what ? have i been telling you all this while an artificiall pleasant story ? doth not this scripture tell the very same ? for a close , do but now at last take a view and prospect of our apostles whole discourse . the round and cicle whereof begun at v. 16. of ch. 4. and endeth with my text ; and do you not find it speak ( to use the texts language ) the very self-same thing ? 1. he tells us there of an inward man renewed , whilest the outward is a perishing , to the end it may live and subsist alone , when the body is wholly dissolved ; ( there he layes his foundation ) and is not this all one with what the text sayes ? god works us ( these souls ) day by day : even as the child is curiously wrought in the womb , to subsist of it self alone in this world , so this inward man in that other . 2. he then immediately subjoyns ver. 17. that all afflictions ( which are nothing else but the perishings of this outward man ) as also all things and dispensations else that do befall us , they are secretly , at work too , all that while ; so set to work by god ( who works the inner man daily unto such a measure of grace ) and these to work , and by his ordination procure a proportionable weight ( for god works all these things in weight and measure ) our light affliction works for us a far more exceeding and eternall weight of glory — as shall in a comely and in the exactest manner answer and suit that curious workmanship on the inward man ; and it is observable that the same word for ( working ) is used in that verse that is used in my text : but yet these are but outwardly a work , as inferiour artificers or instruments : therefore , 3. he further declares , 1. verse of this chapter , that god himself is at work about this glory , who as the master-workman , that hath the draught and platform of all afore him , drawn by his own designing , he viewing the inward work on us , the outward work of meanes and dispensations ; and knows afore-hand what degree of holinesse to bring us ultimately unto , he according unto these , as patterns , is a framing a building for us in heaven , exactly suited to the working of all the other ; which building he prepares and makes ready for this inner man to entertain it when the body is dissolved : if our earthly house were dissolved , we have a building of god , an house not made with hands , of either men or means , or of our own graces ; but of god . but every soul hath a state of glory proportioned to all these , ready built for it against this time ; even as statues in stone are framed and carved , to be set up in such a curious arch framed for them by the builder . now then , 4. adde but the words of my text , which is the close of this his discourse : and it opens all the scene , he that wrought us for this self-same thing is god . the apostles conclusion answers his beginning ; he began in v. 16. ch. 4. and the circle ends in my text . and this is god , who is wise in working and wonderfull in counsel . §. but there is a third point yet remains . doctrine iii. that it is the interest and engagement of all three persons to see to it , that a righteous separate soul be brought to glory at dissolution . and this carries it yet higher , even to the highest , and gives the most superabundant security and assurance of this thing that can be given and superadds above all the former . but you will ask me , how i fetch this out of my text ? thus : 1. you see here are two persons expresly named , god [ the father ] namely , and the spirit . this is a rule , that where the name god , and then some besides other of the two persons , christ or the spirit , are mentioned therewith , as distinct ; there god is put personally ( not essentially onely ) to expresse the father : now here the spirit or holy ghost is mentioned distinct from god ; for it is said that this god hath given the spirit ; which also christ so often speaketh of the father , as i need not to insist on it . 2. it is an other rule , that in any scripture where two persons are mentioned , as concurring in any thing , or matter ; there the other third person also must be understood to have his speciall share therein also ; as when he wisheth grace and peace from god the father , and from jesus christ ; 't is certain the holy ghost is as specially understood ; as indeed we find him in that apostolicall blessing as distinctly spoken of as the father or christ . thus it must be here . christ must be taken in , who also in john is so often said to give the spirit , when the father gives him , as it is said here he hath , for this same thing . but 3. you have even christ also not farre off interested in this self-same thing in the next verse , and v. 8. absence from the lord , whilest in the body , v. 6. and presence with the lord , when separate from the body , v. 8. this lord is christ ; the phrase of the new testament concerning christ runs in this style , to be with christ , this day with me — to be where i am , and see my glory : so christ . to be with christ is best of all , and we shall be ever with the lord . so paul . use 1. doth god work us for this thing ere he brings us to it ? what hath god wrought hitherto upon thee or thee , in order to this end ? 't is a blunt question , but the text puts it in my mouth : how many souls are there living in the profession of christianity , that know not what this means , to have a work wrought on them ( a-new upon them ) over and above what morall honesty ( which was natures portion ) and the common profession of christianity addes thereunto , by custome and meer education . an honest turk professing also and observing the principles of his religion , upon the ground of his education onely ( and a religion every man must have ) will as soon go to heaven as thou ; for all thy religion is founded but upon the like foundation that his is . i tell thee , that christian religion is not a thing so cheap ; nor salvation by christ at so low a rate . thou must have a work upon thy soul suited unto all the truths , thus professed in the power and efficacy of them . they must enter thy soul by a spirituall faith and frame , and mold it anew to a likeness to them . carry home therefore the caveat our apostle hath put in ver. 3. if so be that being clothed , we be not found naked of grace and holiness wrought , and christs righteousness by spiritual efficacious faith applied , ( faith in earnest ) bowing the soul to be obedient unto christ , as heartily and as honestly , as it expects salvation by christ , as without which thou wilt never be saved . this is our religion ; and when at death thy soul ( thy poor lonesome soul ) being stript of all things in this world ; even the body and all , shall come afore the great god and jesus christ , what will the enquiry be ? as matth. 22. 11. when the king came in to see the guests , he saw a man had not the wedding-garment ; he spied him out : and the man was speechless , v. 12. take him and hinde him , ( says he ) and cast him into utter darkness , v. 13. the other that were clothed , were admitted unto the marriage ; and , ( as the psalmist , the words of which are here alluded unto ) she was brought unto the king ( the very title which in both these places is given to christ : see ver. 11. ) in rayment of needle-work , and this clothing is of gods working ; and so my text falls in with both : there is no admission unto christ without it — this the first use . use 2. hath god begun to work this good work in thee ? he will perfect it : whereof the text gives this assurance , that he hath wrought it for this thing , that is , for this end , and god will not lose his end : besides , he says he hath given earnest . use 3. thou saint , be content to live , for whilst thou livest , thou art under gods working , in order unto glory . value life ; 't is a season of being wrought upon : and to be sure , thou shalt live no longer , than whilst god is some way or other a working this . what an advantage is it , that all thy sins , occasioned by living long , shall surely be forgiven , and nothing of thy score be uncut off for thee , but all the righteousness that is wrought upon thee , and wrought by thee , ( and therefore wrought by thee , because upon thee ; for , being wrought upon , we work , and all is rather , god hath wrought us , than that we have wrought ) all thy righteousness ( i say ) shall remain for ever . all the time thou remainest in this life , thy soul is ripening , or maturing for glory . how great a comfort is that ? in explicating the doctrinal part , i gave instance of a childe in the womb curiously wrought all that time , in order to its living and subsisting afterwards in this world . 't is a dark place , the womb which the childe is wrought in ; and it lives there in a stifled condition , it cannot breathe , it takes nourishment but at the navel , ( a way invented and prepared of god meerly for that season ) it lies boiling , tossing and tumbling , and sleeping away the most of its time , and gives now and then a faint stirring , to shew it is still alive ; and it is a life scarce worth the name of life : well , but all this is a being wrought and fitted to live another , freer , and braver life in this world . and this is your present case , your life is hid , it is to come ; all that you finde in this world , is but [ that god hath wrought you for the self-like thing ] and if this childe we spake of should be forced out of the womb afore the due time , it would have the more imperfect life in this world : so here , if you could suppose a saint should die afore the full birth of his souls being wrought on — therefore be content to wait gods leisure , until your change shall come . use 4. no matter what befals thee , so it works towards this end ; let whatever be , so thou findest god to go on with this design , that he works upon thy soul ; be it upward , in communion with himself , or downward , in disowning thy self , thy vileness and corruptions , so it works . thou hast afflictions that break thy heart , ( as reproch broke christs heart , says the psalmist in his name ) no matter , so they work upon thy soul . know then , that they are set awork by the hand that sent them , to work a far exceeding weight of glory for thee : if by any means ( says paul ) no matter what , so the work go on . a carver comes with his chissels , and cuts off this piece , and cuts in to that part of the stone : no matter ; a stately statue bearing the image of some person of honour , is to be set up for perpetuity , and is accordingly a framing : so though god carves his image out of thy flesh , no matter . comfort thy self , and think not much at any condition , whilst ( as paul says ) it turns to thy salvation . election sent thee not into this world to have a great name ( perhaps god will load it ) nor to be rich , or to have power , but to work thee for this self-same thing ; and if thou seest that plough a going ( though it makes deep furrows on thy back , yea heart ) yet so , that this seed be sown therein , rejoyce , for thou shalt bring thy sheafs with thee . for my self , so that i finde election pursuing its design , of making me holy , and blessing me with spiritual blessings in heavenly places , ( as ephes. 1. 4. ) i care not ( i would not care ) what befalls me in this world . finis . notes, typically marginal, from the original text notes for div a85440e-2030 observa quòd non in futuro dicit , parabir nos . non demum parabitur ; ubi jam induendum est , &c. musc. in lucum . eccle. c. 9. v. 10 psal. 6. v. 5. 1 cor. 13 8. 2 cor. 9. 9. 1 pet. 1. 23. ver. 25. magis conveniens videtur ut animae in quibus per prius fuit culpa & meritum , prius etiam vel puniantur vel praemientur . aquinas cont. gent. lib. 4. cap. 91. sect. 3. 2 cor. 12. acts 10. 47. (a) 2 cor. 13. 8 , 13. (b) 1 thes. 1. 11 john 6. 28. john 9. 51. chap. 11. 26. heb. 10. v. last . jam. 5. v. last . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . joh. 3. rom. 7. 22 , 25. luke 26. 22. heb. 1. ult. child of light ; walking in darknesse . psal. 22. see ainsw. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . numb. 16. 22. heb. 11. 6. gen. 15. 1. see burgensis , maldonat . &c. lev. 19 13. deut. 24. 15. eccles. 12. 5. in his myrothecium . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . job 36. 7. 1 pet. 1. acti agimus . 2 cor. 9. 9. psal. 139. 15. phil. 3. christs exaltation purchast by humiliation wherein you may see mercy and misery meete together. very vsefull i. for instructing the ignorant. ii. for comforting the weake. iii. for confirming the strong. by r. sibbs d.d. and preacher of grayes-inne, london. published by t.g. and p.n. sibbes, richard, 1577-1635. 1639 approx. 121 kb of xml-encoded text transcribed from 104 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12180 stc 22488 estc s117302 99852517 99852517 17842 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. a12180) transcribed from: (early english books online ; image set 17842) images scanned from microfilm: (early english books, 1475-1640 ; 1117:2) christs exaltation purchast by humiliation wherein you may see mercy and misery meete together. very vsefull i. for instructing the ignorant. ii. for comforting the weake. iii. for confirming the strong. by r. sibbs d.d. and preacher of grayes-inne, london. published by t.g. and p.n. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [8], 196 p. printed by tho. cotes, and are to be sold by iohn bartlet at his shop, at the signe of the guilt cup, neere s. austins gate, london : 1639. t.g. and p.n. = thomas goodwin and philip nye. three sermons on romans xiv, 9. reproduction of the 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 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huber sampled and proofread 2003-01 emma (leeson) huber text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion christs exaltation pvrchast by hvmiliation . wherein you may see mercy and misery meete together . very usefull i. for instructing the ignorant . ii. for comforting the weake . iii. for confirming the strong . by r. sibbs d. d. and preacher of grayes-inne , london . published by t. g. and p. n. 1 cor. 15. 45. the first man adam was made a living soule , the last adam was made a quickning spirit . london printed by tho. cotes , and are to be sold by iohn bartlet at his shop , at the signe of the guilt cup , neere s. austins gate . 1639. the contents . the coherence of the text. p. 1. 2. &c. the text divided . p. 6. 7 christs death was voluntary . 10. 11 that christ should dye is admirable . 14. 15 that christ rose againe as a publicke person . 16 what became of those that rose with him . 18 the spirit in heaven will supply all wants . 22 iustice must be satisfied . 25 why we are the lords . 26 excellent inferences from christs resurrection . 27. 28. &c. what a lord christ is . 32. &c. ad 40. he is a lord both of quicke and dead . 41 god doth all to some good ends. 42 divine truths depend on one another . 46 christs lordship full of security and comfort . 50. 51. &c. in the lords supper we have to deale with the christ the lord. 64 a christian mans aime good . 68 christ rose to be lord of the living . 72. 73 he dyed to be lord of his church . 74. &c. and to be lord of his enemies . 76 and to make good what by death he got . 78. his lordship eternall both over the living and the dead . 80 how great a happinesse to be under the lord christ. 82. 83 comforts against the feare of death . 84 we must looke to christ in life and death . 86. 90 when we live to christ. 88. 92. &c. directions for our ayming at christ in all things . 96. 97 helpes to live to christ. 100. 101. diverse desire him as iesus , but not as christ. 103. 104. 105. what it is to dye to christ. 106. 107. christs dying implies duty in us . 110 abilities to doe duties , part of the covenant . 113 a signe to know who is under christs goverment . 116. 117. christs lordship , assurance of our perseverance , 118. &c. what will make us willing to dye . 122. there is more than an exemplary good in christs death . 132 the scope of christs humiliation and exaltation . 134 the studdy of this scope is good . 138 by what title christ is lord 141 diverse comforts from this title of christs lordship . 142. 143. &c. ad 152 an honour to bee under christs lordship . 153 it is great security to be under it . 158 christs lordship a spring of duties and that 1. one to another . 2. to those that are not christians . 3. to christ himselfe . 160. 161. we must give up our selves to this lord. 166. &c. christs lordship a stoppe against sinne. 170. 171. it is also a comfort in affliction . 172. &c. whether christ by dying , merited for himselfe . 178. 179. christians must be alwayes projecting for his glory . 188. &c. christs lordship comfortable in the houre of death . 190. 191. christs exaltation pvrchast by hv miliation . rom . 14. 9. for , for this end christ both dyed , and rose , and revived , that he might be lord both of the dead and of the living . the dependance of these words upon the former i take to be this ; the scope of the apostle in this chapter , is to stay the ridged censures of other , concerning weaker christians , especially about matters of indifferency , or at the least of a lesse nature , in the 6. verse , saith he , he that regards not a day , regards it not to the lord , he that eates , eates to the lord , and he that eates not to the lord ; he eates not , and gives god thankes , &c. his reason is this , they that in eating or in not eating , doe it with a religious respect to the lord : if they eate , it is to the lord , if they eate not , it is to the lord , that is , in obedience to the lord , they are to be borne withall , because they doe it with religious respects , though perhaps there may be a little errour in the matter , yet there be some things of such indifferencie that they not give denomination to the action , if it be to the lord , howsoever the action bee not altogether to be excused , yet the person is to be excused , and is not to bee hardly censured : therefore considering that they that doe it , and they that doe it not , doe it to the lord , be not hasty in your censures . quest. how doth hee proove that these holy christians did eate , or not eate to the lord ? answ. from this because they were the lords they that are the lords , they live to him , and dye to him , and therefore they doe particular actions to him , no man , verse 7. lives to himselfe , nor no man dyeth to himselfe , which includes all particular actions , whether we live , we live to the lord , or whether we dye we dye to the lord ; whether we live therefore or dye , we are the lords , he proves therefore that they doe eate , or not eate to the lord , if they bee good christians , because they are the lords . those that are the lords , live to the lord , and doe all particular actions to the lord , such must not be harshly censured , because they are the servants of the lord. in the third placē how doth he prove , that they are the lords that live , and dye to him ? he prooves it from the maine ground in the text , for , for this end christ both dyed and rose , and revived , that he might be lord both of the dead and of the living . so you see the dependance of the reason , they eate , or eate not to the lord : why ? because they are the lords . but how is it they are the lords ? it is the end of the three actions of christ here , christ dyed , and rose againe , and revived , for this end that hee might be lord of the dead and of the living : so you see the connexion of these words with the former . in the words you have argumentum & argumenti ratio , the argument , and the reasoning from the argument , the ground and the inference from the ground , the ground is , christ dyed and rose againe and revived ; what is the inference from that ? that he might be lord , of the dead and of the living . in the words therefore wee will consider the argument it selfe , the ground it selfe , and then the inference . for , for this end christ both dyed , and rose , and revived . there are three branches of the ground . christ dyed . rose . revived . of the inference wee will speake afterwards , and shew how these grounds inforce that inference , that he should be lord both of the dead and of the living . christ dyed . first of all you must know that christ dyed here as a publicke person , or else the inference were not good , christ tooke upon him the person of no man , but the nature , for this end that he might be a publicke person ; if christ had taken the person of any body , there had beene two persons of christ , he had dyed in one person and not in another ; now having the nature that is common to all men , and not the person of peter or iames , &c. when he dyed the person dyed in that nature , wherein he might dye , so when it is sayd christ dyed , wee must consider christ as a publicke person , not taking the particular person of any man , but the generall nature of man into union with the second person , christ dyed as a publicke person . secondly , christ dyed as the second adam ; the spring of all misery and death was from the first adam , but the second adam was a quickning spirit , he dyed as a publicke person , and the second adam . we must know moreover that he dyed as the great high priest of the church , offering to god the father a sacrifice that made him lord over all , as we shall see after : hee dyed as a priest , as indeed he that was fore-signifyed by all the sacrifices , and priests , hee was both priest and sacrifice , heb. 9. 14. by the eternall spirit the godhead , he offered himselfe to his father . againe he dyed a voluntary death : for else he had not dyed in obedience , his death was violent in regard of them that forced it , but it was voluntary in regard of them that he offered himselfe for , as a sweete sacrifice to his father , that voluntarinesse made his death a sweete sacrifice : for whatsoever the father did to him , he joyned with the father in it , the father gave him , he gave himselfe , the father appointed him to bee so and so , and he joyned with the father in all things , no man takes away my life from me saith hee himselfe . it was a voluntary death , in regard of his freedome , nay hee thirsted after it , as you have it in the gospell , he longed after it , upon higher considerations , howsoever in a lower consideration , as it was a tormenting thing , and a bitter cup , hee had a desire that it might passe , but it was upon lower respects , upon hi her respects the will of his father , and the salvation of mankinde , hee thirsted to drinke of that cup. a man may will , and nill the same thing upon presenting of different objects , and respects , and reasons , that which a man may decline as wee say , in this respect , looking to a particular end , that a man may desire looking to a higher end ; because man is framed so , to yeeld to the stronger reason alway . thereupon that is no objection , he seemed sometime a little unwilling ? it was , looking upon something presented to him , that made him in that respect unwilling : but looking upon other respects , he gave himselfe willingly , the father and he joyned together . and therefore by the way , when they talke of the active and passive obedience ; there was action , in all his passion ; chiefly in his passion there was action ; for if it had beene meere suffering without voluntary obedience , what obedience had that beene ? a beast may so suffer , but against his will , but his voluntary obedience was the chiefe , in all his passion , he humbled himselfe to the death of the crosse , as it is phil. 2. yet further , as he dyed voluntarily , so he dyed as our surety , therefore hee dyed a cursed death due to us , hee was made a curse for us , that hee might remove the curse from us , these , and such like conclusions must be observed in this , that the apostle saith , to this end christ dyed , because wee shall have use of them afterwards . here we might stay and admire , that life should dye ! that glory should become shame for us : and that hee that is the authour of all blessing should become a curse ! indeed it is a great mystery , that christ being god , should stoupe so low that hee could joyne together the infinite majesty of god , and that low degree of abasement , that he did condescend unto . domine quo descendis , &c. lord how farre goest thou ? he could not goe lower , and be god. god to shew his love to us , shewed himselfe god in this , that he could be god , and goe so low as to dye , and not onely to dye , but to dye a shameful and cursed death for us , but i passe to the particulars : for this end christ both dyed and rose , &c. he rose againe , and indeed , it was impossible , but hee should rise againe , because he is the lord of life . now the lord of life , and life it selfe could not long dye , it was but by dispensation that hee dyed , viz. to worke our salvation , but he could not be detained any longer by the sorrowes of death , he dyed therefore , and rose , he rose , even as he dyed , he rose a publicke person , and as a second adam , to give and infuse spirituall life into all his branches , he rose as our surety in our roome , he rose in spight of the iewes , that laboured to keepe him downe , all they could : by the way , this shewes that he will rise in his church , and in his children , in his religion , and in his cause , let the world , and all the devils in hell lay a stone upon christ , upon his cause , and church , and children , they will rise againe , even as his blessed body did , in spight of all the watchfullnesse of the iewes . againe , as he rose , so he rose with many , not alone to shew ( as i said before ) that he rose as a publicke person , another man riseth as himselfe , the rest rise not with him , as caused by his rising . but christ rose as a publicke person : therefore , many rose with him , the graves were opened , to shew that he rose as a publicke person , as our surety , as a spirituall head , and as the second adam , who could infuse life into others . what became of those bodyes that rose with him after ? the scripture saith nothing of it , nor what became of moses body . they rose to doe god a service , and christ an honour , which when they had done , they were content to be disposed of by god againe , and it is likely , to returne from whence they came : for if the head of the church , himselfe was content to come from heaven into the virgins wombe , and from thence to the crosse , and from thence to the grave , and to be abased for us , those that have the spirit of christ those blessed soules in heaven might well be content for a time to be abased , to take bodies , to doe a service for their lord and master ; who was content to foregoe heaven thirty foure yeares , and the glory due to him . therefore by the way , if god will use us ( though we be never so great ) for a particular service to the church , shall wee stand upon it , when the blessed saints in heaven , those blissefull soules were content to come , and take bodies for a time , to doe god service , and then to sleepe againe ? againe , he rose on that day , which was ever after , and well may still be called the lords day : for a new world beganne with his rising , therefore a new sabbath ; saint iohn saith , i was in the spirit upon the lords day . if a man be ever in the spirit , it is upon the lords day , when the lord of the day doth honour his people , giving them to enjoy his ordinances , and joyning effectually with them , maketh them full of the spirit , and raiseth up our dead hearts after him . and revived . why is this added to rising againe ? hee revived ? to shew that hee rose never to dye againe , and that indeede hee never meant to lay aside that body againe , as once he had , to dye for us . consonant hereunto is that , revel . 1. 18. behold , i was dead , and am alive , and i live for evermore , i have the keyes of death , and of hell . hee lives for evermore , as heb. 7. hee sits for evermore at the right hand of god , there making intercession for us . he dies no more . againe , this ( revived ) is added , to shew the kind of his life , differing from that life hee lived before , that life he lived , before he dyed , was supported with meate , and drinke , and refreshings : even as our poore lives are . it was a life subject to death , that he dyed in , but after his resurrection , except it were for a particular dispensation to confirme the faith of his disciples , he needed no more to eate , or drinke , or sleepe , or any naturall supports , and helpes , for he was enlivened immediately by the spirit of god which flowed into him , he was full of the spirit , and that did supply all other things whatsoever . even as in heaven , god shall be all in all , that is , hee shall be so immediately to us , to supply all , as we shall neither eate , nor drinke , nor sleepe , nor have magistrates , nor ministers , but the spirit of god will be all in all , so it was with this life of our blessed saviour , when he revived , the spirit supplyed the absence of all other supports whatsoever , that he used before he dyed . and indeed our saviour christ came to bestow that life upon us , that he lived after his resurrection , not this naturall life of ours , that needes meate , and drinke , and refreshing , this is not that life , that christ specially aimed at , when he came to dye , but that spirituall and eternall life , that he lived after the resurrection , a life not subject to death , a spirituall life , not needing any created support whatsoever . you see the grounds , the inference from these grounds , follow in these words , that he might bee lord both of the dead and of the living . the ground hath three branches , death resurrection , and reviving , how all these doe flow , and give strength to this inference , i will touch in the particulars . first , then christ dyed that hee might be lord of the dead , and of the living . christ dyed , 1 pet. 3. to offer himselfe a sacrifice to redeeme us by his precious blood , wee are not redeemed with gold or silver , but with the blood of christ : hee could not be our lord till hee had bought us , now his death was the price of our redemption , i say redemption , not emption , a thing may be bought , that was never sold away before : now we were sold to sathan , and under a contrary government , now christ satisfying divine justice , redeemes us , he buyes us againe , wee had subjected our selves to the devill , and put our selves under his regiment , till we were ransomed by christ , now christ shall have no right to us , till the price be paid to divine justice ; for mercy must have justice satisfied , the attributes of god must not fight one against another . christ therefore is lord of us , because by death , he gave full content to divine justice , so that now notwithstanding justice , yet we are christs , and are saved , nay now the justice of god helpes us , the most terrible attribute justice , is a ground of comfort : for it stands not with justice to have the same debt paid twice . for god is just and faithfull , saith the apostle , so then you see there is a ground from death , why wee are the lords , we are christs because we cost him deare hee hath paid a price for us , that is worth more then the whole world . now god shewed his love in nothing more then in this , that he parted with that that is next himselfe , the greatest , his sonne , who being god , yet dyed in that nature , that could dye to redeeme us , and hereupon becommeth lord. secondly , hee rose againe , therefore he is lord of the quicke and dead . first , because his rising againe , was a manifestation that his death was a ful satisfaction to divine justice , or else our sinnes should have kept him in the grave still , hee being our surety : but our surety being out of prison , it is a signe hee hath fully discharged all our debt , and the price is paid . if the surety and the creditor be agreed , we know the debt is paid . secondly , in that hee rose againe , he is lord : because in rising againe , he entred into the possession , and exercise of that lordship , that he had purchased . the right is one thing , and the use and possession of the right is another . christ was lord of us before he dyed , he was lord of us when he dyed : but hee did not enter into possession of this lordship till he rose againe . therefore he saith , all power is given to me , both in heaven and earth ; when hee was ready to goe up to heaven , to shew that by his resurrection , the right hee had by death , was manifest . lastly , because his rising againe ; shewed that the father was fully pacified , he obtained the gift of the spirit , which next christ himselfe , is the greatest gift , god gave his sonne first ; and then the spirit that comes from the father and the sonne . the spirit was not given till his resurrection and ascension , as it is iohn 7. why ? because , till all enemies were fully subdued by his death , and witnessed to be subdued , by his resurrection , the spirit could not be so fully given , the spirit being a declaration of the good will of god that sent it . now when the enemies of christ were tryumphed over , and god had shewed by the raising of his sonne againe , that he was fully satisfied . then the spirit comes , as the son of gods favour , which spirit doth enable us to be subject to christ , and makes us come under christs kingdome , which is a spirituall government . wherefore , because he obtained the spirit for his members upon his resurrection , thereupon is the inference good , he rose againe , therefore he is lord of the quicke and of the dead . thirdly , hee revived , therefore he is lord of the quicke and of the dead ? reviving and taking such a life , as is not subject to death any more : hee is now in heaven , to make good that he purchased on earth . he revived i say , to be a king , priest , and prophet , at the right hand of god for ever , there to rule his church , and to overrule all the enemies of it , till he hath subdued all , till hee hath gathered all the elect , and brought his church out of the world , and made his enemies his footestoole . you see then the ground is good , and the inference is good . christ dyed , and rose , and revived , that he might be lord of the quicke and dead . i come now to the thing proved . that he might be lord both of the dead , and of the living . christ is lord , both of the dead and of the living , for the better clearing of the point , let us see what is lordship ? lordship properly is ius in rem & personas , it is a right , and where it is ful , it is a right with possession , either in things or persons . but what manner of lordship is this ? christ is an universall lord of and over all , over all the world , both over all the dead , and all the living , but more especially , and in a peculiar manner , he is lord of his church ; even as a husband is lord over his wife , which is a lordship with sweetenes : so christs government is with unspeakeable , with unconceiveable sweetenesse . he is lord , as the elder brother , as the first begotten is over the rest , for he is the first begotten among the dead , this likewise is a sweete governement . it is indeed a lordship , of a king over his subjects , as his lordship is a branch of his kingly office , but it is such a lordship as is for the good of his subjects , it is not a derived happinesse , they injoy the head , and the subjects ; christ accounts himselfe happy in his church , which is his fullnesse , the church is the fulnesse of him that filleth all things . ephe. 1. and more especially is the church most happy in this governement , it is such a lordship , as is indeed altogether for the good of the subjects . to us a childe is borne , to us a sonne is given . he dyed , and rose , and revived , and all is for us , a christian may say of christ , that he is totus in meos usus expensus , as one well said , he is all mine , hee is all expended for my use and profit . it is such a lordship , as makes all his subjects kings , therefore it is said , rev. 1. he loved us , and gave himselfe for us , to purge his church , as it is ephe. 5. and likewise to make us kings and priests ; where note , christ hath a notable attendance upon him ; he is served with none but kings : all gods children are kings , even the meanest servant that is any where in the world , in spirituall respects is a king , what a lord and king is this , that makes all his servants kings . you see therefore , as christ is an universall lord , and also he is a peculiar lord over his church . againe , hee is an independant lord , onely his father joynes with him in all , he is subordinate to his father as mediator , but hee is independant in respect of all humane authority whatsoever , all humane authority is derived from him , by me princes raigne , &c. his government in regard of all those governements , is altogether independant , therefore hee is called the lord of lords , and king of kings , hee is lord paramount as we say , over all , and they all are , or should be dependant upon him . and likewise he is a lord of the whole man , body and soule , he is a spirituall lord : he commands not the body onely , but the soule , he sits in the throne of conscience especially , and there he subdues the conscience and the soule to him ; there he prescribes lawes to the conscience , and pacifies the conscience , and stablisheth conscience , and settles it against all feares and terrours whatsoever , he is lord of body and soule , especially of the soule , he bowes the necke of the inward man , and brings it wholly to be subject to him , he layes his command upon the very soule it selfe . and he is an eternall lord , you see here he is lord of the quicke and of the dead , all other lords have nothing to doe with men , when they are dead they can doe them no more harme , they have some power indeed over their dead bodies , but alas that is senselesse ; their government ends in death , because they are lords over the outward man onely : but christs lordship is when we are gone hence , and then more especially ; for then wee are more immediately with him , wee are nearer the fountaine , when our soules are gone to him , that gave them : i desire ( saith s. paul ) to be dissolved and to be with christ , which is best of all , especially then hee is lord , when wee are gone hence . in a word , he is an excellent lord , for he hath all things that a lord should have : a lord should have three things , authority , sutable vertues and abilities , power and strength answerable to all : now the lord christ hath all these ; and first he hath authority , for god the father gave him power over all , hee purchased it , and his father gave it him , he gave him the heathen for his possession , and all power is given to me , in heaven and earth ; and hee hath full authority , as it is iohn 17. thou hast given me power over all flesh , hee hath then authority . secondly he hath all graces and vertues fit for a lord and governour , hee hath righteousnesse , wisedome , bounty , affections , &c. we neede not make doubt of it , for he is the spring of all these in others ; his scepter is a scepter of righteousnesse . thirdly , hee hath strength answerable to his authority , for he is a lord that is god ; sometimes among men authority wants power , or other qualifications , but in christ is all : the utmost , and greatest fulnesse of all : these things premised , let us make some use of all . but first let us see why it s sayd he is lord both of the dead and of the living , prefixing the dead before the living ? to shew i conceive that christ is lord of those that were dead before , as well as of those that are alive now . christ is the lord of all from the beginning of the world , from adam to the last man that shall stand upon the face of the earth ; therefore he is lord of those that were dead before , as well as of those that are alive now , and that shall dye after , he is lord of the dead , and of the living : now for use , first where he saith , for this end . it is a point wondrous pregnant , and full of very comfortable use : first shewing that the grounds of a christians faith and comfort , are very strong , ( as you see how the holy ghost dwells upon the argument ) for this end ( saith he ) christ dyed and rose againe , and revived , that he might be lord of the quicke and of the dead . god doth all to ends , it being a point of wisedome to prefixe an end , and worke to it : if god hath an end , and providence in the haires that fall from our heads , hath he not a farre greater in disposing of things for the good of the church ? his sonne is given to death and raysed againe , it is for the greatest end in the world , being the greatest worke , the greatest worke hath the greatest end , such was this end , the lordship of the church ; for this end ( saith he ) christ dyed , and rose againe , that hee might be lord of the dead , and of the living which is his church . and is this christs end to be lord of the living and of the dead , we must have it then our end too , to serve christ , to live and dye to him , for being under him , our ends must be answerable to his , as wee shall see after . for this end . againe where it is sayd he dyed , and rose , and revived , that he might be lord of the dead and of the living . it is a profitable course ( i speake it onely in generall ) when wee thinke of the abasement of christ , to thinke of the end why ; so of his exaltation , its good to keepe these together to avoyd scandall , that might arise in our minds from either , though of by it selfe , that god should stoupe so low , least the thoughts of christ dying and stouping so low should offend us , it s good also to thinke of the end that he might bee lord of quicke and dead , and if that dazell thee againe , to thinke of our saviour now in glory , full of majesty in heaven , and how shalt thou have accesse to so glorious majesty : oh come downe againe ! and thinke of god incarnate , god going up and downe in our flesh , of god dying , dying a cursed death , & rising againe , thus in your meditations inter . weave these thoughts to avoyd scandall , thinke of his glory , and that you may not be amazed at the glory , so as to be deterred from going boldly to him , thinke of bone of our bone , and flesh of our flesh , god dying in our nature , joyne these two together , for this end the sonne of god both dyed , and rose , and revived , that he might be lord both of the dead , and of the living . againe you see here in generall that the grand principall points of religion , have an influence into all the particulars , and there is a homogeniall deduction , ( as we call it ) of divine truths one from another , all depend one upon another , and all divinity : for howsoever divine truth bee contrary to carnall reason sometimes , yet there is strong reason in all divine truth , for one is the cause of another , and one depends upon another , as here , christ dyed , and rose , and revived , one followes another : what from all this : to be lord of quicke and dead , how then prooves he that he is lord of all ? because he dyed , and rose , and revived , one riseth from another , so that though carnall reason be one thing , and all divinity be another , yet there is reason , and deduction , issuing of one thing from another , in divinity most wisely and holily , and it is a part of wisedome to observe , how conclusions rise from principles , as branches and buds doe from rootes : indeede if we would enter into serious considerations of the grounds of religion , how they give life and rise unto their particulars , they would have an influence into the whole course of our life , as perhaps wee shall see in the particulars more clearely . for this end , &c. againe in generall , when he saith christ is lord of the quicke and of the dead , we see thence the truth of the catholike church , from the first man living to the end of the church , under one head christ : christ is the saviour of those that were before the law , under the law , under the gospell , christ was the saviour of all , he is the saviour of the dead as well as of the living , all come under one head , which hath no further use than to informe us , in that one point of doctrine , to shew that christ is yesterday as well as to day , to morrow , and for ever , all that were saved before , that are saved now , and that shall be for ever , are saved by christ , there is no other name under heaven , whereby wee can be saved , he is the lord of the dead and of the living : now therefore to come more particularly , christ is lord both of the dead and of the living , what a lord we heard before ? this is a point of wondrous comfort , and likewise a point informing us of our duty , and withall shewing us that christ will worke that duty in us , because he is a lord , not onely that should rule over us , that we should be subject to him , but to make us subject to him , it is a point of wondrous comfort , and of duty , and of this issue that we under the covenant of grace , shall bee inabled to performe that duty to our lord. and then it is a point of wondrous security , in life , in death , as alas , sometime one thing amazeth us , sometime another , sometime wee are willing to dye , elias was afraid to live , sometime wee are afrayd of-death , as we are all naturally : why , come life , or death , come what will come , we are under a lord that is lord of the dead , and of the living , so it is a point of wondrous security and quiet to a christian in all passages , hee somtimes lives , and sometimes dyes , but his salvation is not at that hazzard to be off and on , but whether he live or dye , hee is sure to be saved , for he is under the lord of the living , and the dead . but to speake a little of the first ; it is intended for comfort , as well as direction , to duty , and to be subject , to submit to the lord , it is a comfort that we have a lord that rules us for our good , while we are living , and when wee are dead , and for ever : and indeed wee cannot have a greater comfort beloved than this , that we are not our owne , but that wee are bought with a price , that we are under christ , why what a comfort is this , will you say ? homo non est natus , &c. as the naturall man sayd , a man is not borne to subjection but to honour , and governement , what comfort is this , to be under christ , to be under a governour ? oh beloved know that it is the greatest comfort , as the rule is , every thing is perfect if it be weake , by that whereby it is subject to a higher , the vine is perfect by leaning to the elme , it would lye on the ground else , and be spoyled : the perfection of the weake creature the sheepe , is to have a shepheard , the perfection of a weake nature is to have a ruler for their good ; the perfection of the ship , is the pylate , it would dash on every rocke , and bee tossed with every wave else , and so it is our perfection that we are under a lord , such a lord as this is , cui servire regnare est , &c. to whom to serve is to reigne , for all his servants are so many kings , it is our perfection to bee subject to him , therefore it is a wondrous comfort that christ is become lord of the living and of the dead : i beseech you therefore think of it in your meditations , all the scripture aimes at this end to comfort , whatsoever is written , is written for our comfort , and this is a principle of divinity among the rest , that a christian is not his owne man now but he is under christ , and this is a comfort both in life , and death at all times , as the psalmist saith , my times are in thy hands lord , hee saith not my time , but my times are in thy hand ; so wee may say our times are in christs hands , our time of being borne , our time of living and dying , and when wee are dead , our time of rising againe ; our time , the whole current of our time is in thy hands , not in the devills hands , not in our enemies hands , beloved , for they would make short worke with us then , but our times are in our lords hands , christ is the lord of our times , the lord of our life , and death , and when we are dead he is a lord for ever , for he lives for ever , and therefore hee is for ever a lord. beloved wee doe not live and dye , at the devotion , and good pleasure of any man whatsoever , they cannot stirre so much as a hayre from our head without the will of this lord , all the devills in hell cannot stirre a haire of our head , i say nor all men that are acted by the spirit of the devill , they may threaten punishment , but alas they can doe no more , then this lord of lords , will give them leave , therefore it is a point of wondrous comfort . oh but will a poore soule say , christ indeed is lord of the living , and of the dead , but i finde a great deale of corruption in me , &c. and i am a sinner . why he is lord over thee , hee hath a sweete lordship over thee , as well as a commanding lordship , he is not onely a king but a husband as it is ephes. 5. he gave him . selfe to purge his church , and to make his church fit by little and little , thou hast sinne and corruption , but thou hast a mercifull husband that will beare with the weaker vessell , doth he command others to doe that , and will hee not practise that that hee enjoynes others ? undoubtedly he will , and therefore it is a comfort , it is a sweete government and subjection , as of the husband over the wife , christ purgeth , and clenseth his church , hee doth not cast it away . for i beseech you consider , he that dyed for his church and children , when they were enemies , will he cast them away now they are poore friends , and desire to please him ? as saint paul divinely reasoneth , rom. 5. much more shall wee be saved by his life , if he saved us by his death , much more now by his life , being in heaven , consider he rose and lives for ever , therefore will he cast us away for some imperfections , that dyed for us when we were enemies ? hee that will not quench the smoaking flaxe , nor break the brused reede , will hee cast away his poore children that strive against their corruptions ? hee will not , nay he hath promised where he hath begunne a good worke , hee will finish it to the day of the lord , though it goe but slowly forward , yet that beginning is a pledge of proceeding , god will never remove his hand from his owne worke , till he have brought it to perfection ; therefore let any soule comfort it selfe , that will come under this lord in a word what greater comfort can wee have than this , that he is such a lord over us , as is lord over all things in the world besides : for hee could not be lord of his church , except hee were lord over hell , and all power were subject to him , now being so hee is such a lord of the church as can restraine the power of all other creatures whatsoever , because else they might annoy the church , and affront him in his government by opposition , if he were not lord of all things , else as well as of the church , but this is the comfort of a christian , hee is under a lord , that is lord of of all the enemies of the church , and he is so lord over them till by little and little , hee make them his footestoole , that that is begun in this world , shall bee consumate hereafter by that lordship , nay he will make all the enterprizes of the very enemies of his church whatsoever serviceable , to his poore church , for as the apostle saith , all things are yours because yee are christs , he is such a lord , as that besides himselfe , being ours , hee makes all the world ours , yea the devill is ours , for in spight of him whatsoever he doth , it is ordained to the salvation of the church , the churches enemies are the servants of the church , the unvoluntary servants , for they waken the church , and scoure it , god ray seth them up for the exercise of the church , and when he hath done , you know what course he takes with them , so then he is lord , not only over all , but hee over-rules their actions , for the good of the church , whatsoever they are , and hee makes all the indeavours , and plots of the enemy for the churches good , all is yours , life , and death , though it bee death by tyrants , all kinde of death whatsoever , it is yours , what a comfort is this , that wee are under such a lord as this ? especially , what a comfort is this at the houre of death , when christ ; that hath ruled us all our life time before , will take then the government and possession , of that iewell that he hath bought with such a price , our precious soule , that when wee must part with friends , and part with this sweete body , that the soule so much loved , and with the world , and all things in the world , then christ wil owneus for his , when the world wil owne us no longer . therefore mee thinkes christians should be at a poynt , for life or death , hee never goes out of the dominion of christ , nay hee is nearer christ , hee is more christs , if there bee any comparison to bee made , when hee is dead , then when hee is alive , blessed are those that dye in the lord. to apply this a little to the present occasion , here in this sacrament we are to have communion with this lord , of his death and resurrection . for what is the sacrament but are presentation of his body broken , and of his blood powred out for us , that hee might be lord over us ? the more communion and fellowship you have with christ , the more assurance you shall have that you are his , which is indeed the grand comfort of all , that wee are christs , that christ is ours , for then heaven and earth is ours , all is ours . now god hath ordained these sacraments for this end , the word is the scepter of his kingdome , whereby hee rules , the sacrament is the seale of the word , therefore all good subjects that submit themselves to the kingdome of christ , must submit themselves to this sweet ordinance of christ , that he hath ordained for our good , the word , and sacraments , thereby we shall finde the effectuall working of his spirit in us , subjecting the whole inward man to his graciovs governement , but having spoken of this subject at large heretofore , i only desire you to raise up your thoughts , to consider whom you have to deale with , with him that is lord of the quicke , and of the dead , we have to deale with the mighty monarch of heaven , and earth , christ ; therefore come , as with faith , because he hath ordained these things to strengthen faith , so come with reverence , knowing with whom wee are to feast , and to deale , consider of these things , and then i hope that god will vouchsafe a blessing answerable to the intendment of his ordinance . the second sermon on rom . 14. 9. for to this end christ both dyed , and rose , and revived , that he might be the lord , both of the dead and of the living . i shewed the dependance in the forenoone , a christian by the spirit of god in him , hee hath a blessed aime at all times , howsoever hee may faile in particulars , yet his ayme is right . this doubt rose from difference of aymes , whether he should please god or man ? his doubt rose in pleasing of god , what might please him most , and because hee sees not alwaies what might please him , therefore he carries this honesty , that whatsoever he doth , he will doe it to the lord , and whatsoever he doth not , he will not doe it to the lord , his ayme is for good at all times . now this is proved from the generall disposition of christians , they live , and dye to the lord , therefore their particular actions must be to the lord , if their whole life and death , bee to the lord , their actions must bee to him . now hee proves their whole life , and death are to the lord , because they are the lords , how doth he prove that they are the lords ? that is iesus christs , because the text saith here , for this end christ both dyed , and revived , that he might bee lord both of the dead , and of the living . and surely he is lord , he will not misse of his end ; god never misseth of his end , because hee can remove all impediments betweene him and his end : now it being christs end to be lord of the quicke , and of the dead , hee is lord , if he be lord , then those that are under him , and led by his spirit , aime both in life and death , to glorifie him in all things . this in a word be spoken , for the inference of the words . to this end christ both dyed , and rose , and revived . here you have a ground and an inference : an argument and a reasoning from it . the argument or ground is , christ dyed , and rose , and revived . that that riseth thence is , that he might be lord both of the dead of of the living . in thē ground it selfe , i told you how christ dyed as a publicke person , as the second adam , &c. and now here you are to take notice likewise that hee rose againe as a publicke person , as the second adam , &c. and likewise hee rēvived , not to dye againe , as in his first life , when hee beganne to live , hee beganne to dye , but when hee revived he did not dye againe , he lives for ever to make intercession for us in heaven , christ never dyes againe , rom. 6. he rose to a life that shall never end , for the divine nature doth flow into his humane nature , and doth immediately inspire such a spirituall life into it , as it lives for ever , by vertue of the spirit of christ , actuating , and stirring and moving him , as his naturall life did here , when hee was upon the earth . christ dyed , and rose , and revived . to what end is all this , what is grounded hence , that christ therefore is lord of quicke , and dead , this is inferred from all three . christ dyed , that hee might reconcile us to god by his death , satisfying justice , and so justice being fully satisfyed , hee might have his end in being lord of his church , hee had a minde to marry us , but he could not till hee had rescued us , therefore to rescue us out of divine justice , and from the tyranny of sathan , gods gaoler , he made satisfaction to divine justice . as for sathan hee brought us out of his kingdome by strong hand , and so doth continually by the power of his spirit . now hereupon it must needes bee that hee must be lord of that hee paid so deare a price for . and then he rose againe , for this end that he might be lord , because , howsoever hee had a title to be lord of the church by the union of the humane nature with the divine , he was lord alway , yet in regard of the exercise of his lordship , it was deferred till his glorious resurrection , and ascention , then that that lay hid before christs divine power , majesty and lordship , that appeared , and manifested it selfe , as it is rom. 1. he was mightily declared to be the sonne of god by the resurrection from the dead , he was the sonne of god before , but then it was a kinde of begetting , because it was then manifest : things are sayd in scripture and divinity , to be when they are apparent to be , so this day of the resurrection , christ was begotten , because it was apparent then by raising himselfe from the dead , that he was the onely begotten sonne of god , now that made way for his lordship , for after his resurrection god gave him power over all things in heaven and earth , and then upon the resurrection he had the spirit in more aboundance , having conquered all enemies betweene god and us , therefore he was fit to be lord by that , because he could give the spirit to them over whom hee meant to rule . but then in his owne person he rising , triumphed over all opposite enemies whatsoever , over death the last enemie , and over sathan , sinne , and the law , having cancelled all , surely he hath over-ruled all for himselfe , he will over-rule all for his church and people , and therefore hee rose againe , to bee lord of quicke and dead : and he may well be , because he is lord of quicke and dead in his owne person , hee is lord over all in his owne person ; and therefore he is lord over the church , and all the enemies of the church , so farre as the enemies seized upon his person , so farre hee overcame them all , he hath as much care of his misticall person the church , as he had on his owne body , and more too , for he gave that for the other . and then he revived to be lord over all , that is , he lives for ever to make good what hee hath gotten by his death , hee will not lose the price of his owne blood , he is in heaven to appeare before god , and sits at the right hand of god , and rules there till he have made all his enemies his footestoole , till he draw his church home to heaven , to himselfe , he lives for ever as the apostle saith , to make intercession , hereupon it must needes bee that by living for ever he is fitly qualified to bee lord over all the quicke : now i proceede . that he might be lord both of quicke and dead . christ is lord both of the dead and of the living , you see upon what ground he is lord of all , as well as of his church , he is an eternall lord over the dead and the living , he is a transcendent lord , above all other lords whatsoever , and he is independant , he is not obnoxious to any , all have power from him , and in some sort indeed christ hath redeemed even all other creatures , they are christs , and in some sort even proud wicked men , that live in the church , that have perhaps some parts ( which are the occasion of their damnation , because of and by them , they are proud and insolent , ) they are redeemed by christ , thus farre to be serviceable to his church to use their parts to his owne ends , they goe a great way in salvation , that so by their parts , they may be fit to doe service to the church , so he is lord , not onely over the church , but of others for the service of the church . now this point , that christ is lord of the dead and of the living , it yeelds many comfortable uses , i spake of some things in generall , and then wee came to some particulars , as first , seeing christ is lord of the quicke and of the dead , wee may comfort our selves under the soveraignty of christ : to be solomons servant , was accounted a great happynesse , those that did observe the governement of solomon , did thinke so , as the queene of sheba : alas , what shall we thinke of those that are under christ , who is greater then solomon ? a most great , a most wise , a most loving , a most gracious and powerfull lord over all , therefore it is a most comfortable condition , here in this life , ( to adde a little to that point ) however it be service , it is against the nature of man to serve a man , yet not to serve a more noble , to serve god is to reigne . besides while we live here , such is our disposition , such is the weakenesse of base sinners , that they must be ruled by another , and indeede our happinesse and security consists in being ruled by another higher than our selves , we are not fit to bee our owne governours , s. paul saith to the galatians , an heire in his none-age differeth little from a servant , so it is with christians till they be in heaven , they differ little from servants , and therefore they must bee under tutors , and government . and as it is a comfortable , so it is an honourable condition , for christs servants are so many kings , christ is served of none but kings , and such kings as doe not rule over slaves , but such kings as in christ rule over the greatest , and terriblest enemies of all , a christian can thinke with comfort and incouragement upon those enemies , that make the greatest tyrants of the world to quake ; he can thinke of death , of sinne , of damnation , of judgement , of the law , of all these things : christs kingdome is another manner of kingdome than the kingdomes of the world , they are poore kingdomes , their monarchs heads must lye as low as the basest subject they have , they know not how soone , and perhaps have a more terrible account to give , than any other under them : it is not so in christs kingdome . therefore those christians that are afraid of death , they forget their dignity , they forget him on whom they depend ; for christ is lord both of the quick and of the dead , if so be christ be their lord when they dye , what neede they feare to dye , and therefore let us comfort our selves when god calls for us , he is our lord as well when wee dye , as while we live , and more too : for then our soules have more immediate communion with him , can there bee more comfort than this , that we have a lord ever , that dyed for us , that rose for us , and lives for ever , and doth immortalize his subjects too ? joyne these together , an ever-living lord , and ever-living subjects , coexistent i meane for the time to come , we indeed have a beginning , ( christ had none as god ) but we have an eternall state to be for ever , and an eternall lord to rule us for ever , and to make us happy forever , what comfort is more than this , that howsoever there be varietie of conditions in this world , wee live , wee dye , we are in prosperity , we are in misery , yet there is no varietie in the state of salvation , christ is not a lord to day and none to morrow , but yesterday , to day , and the same for ever . againe as it is a point of comfort , so it is also of duty , if christ be our lord in life and death , our duty is to looke to him in life and death , to live and dye to him : for our ayme must answere his ayme if we ever intend to come to heaven : for we are understanding creatures , and have a communion with him in a poore measure ; therefore what he will make his end must be our end , his end was that whether we live or dye , hee might rule over us , our end should be in life and death to bee ruled by him . how shall we live to christ ? we live to christ , ( this is a ground of all other duties that follow ) when we know , and acknowledge christ hath a full interest in us , by being our head , by being our husband , by being our king , our elder brother , he hath all the sweete interest to us , that any relation can inright him to , for all other relations among men are but shaddowes of that grand relation , there onely is the realty of things , he is a true head , a true king , a true elder brother , a true husband of his church , all ours are but , poore representations of those glorious things , then know and acknowledge so much , that is the ground of all living to him . vpon knowing and acknowledging , issues all other obedience in our life to christ , those that thus acknowledge christ , they must be directed by his will , and not their owne , as a servant as farre as he is a servant , and a wife so farre as she is a wife , they have no will of their owne ; so he that lives to christ , and acknowledgeth him to be a lord , he must have no will of his owne , but hee must live according to the will of christ , as you have it excellently set downe , 1 pet. 4. christ suffered for us in the flesh , let us arme our selves therefore with the same mind : for he that suffered in the flesh , hath ceased from sinne that he should no longer live the rest of his time in the flesh , to the lusts of men , but to the will of god : it is a comment upon this place , christ dyed and rose and revived , that he might be lord of the quicke and of the dead , that is , that we might live according to his will , and not after our owne , doe you thinke our saviour christ would so farre deny himselfe , to leave heaven , to take upon him our base nature , and be so farre abased in it , to let us live as wee list ? oh no , we must live the rest of our dayes , not according to the lusts of men , or our owne lusts , but according to the wil of god ; and therefore as the apostle admonisheth , rom. 12. we must search what is the acceptable will of god in all things : what is the end of our hearing sermons , of our reading , and all the paines wee take in the meanes of salvation ? not onely to know what god will doe to us , but what he will have of us , he will have the directing of our lives , and therefore if wee will live to christ , we must labour to know his good pleasure to us , what he meanes to doe for us , and so his good pleasure with us , what he will have us doe againe by way of thankefulnesse , christ squared his life immediately according to his fathers will ( it is written , in the volumne of thy booke that i should doe thy will oh god ) so all that are christs must have the same spirit , to direct all their lives according to his will ; now the most grand things of his will ( for his will is in the scriptures ) are that we repent , he commands all to repent : his will is that we beleeve in him , his will is our sanctification , as it is 1 thes. 4. his will is that we suffer , and in suffering submit our selves to him , and the scripture is expresse in many other particulars , but these especially are named , to shew something , wherein wee must direct our selves according to his will , but ( not to insist upon particulars ) in all things wee must labour to direct our lives according to his will. secondly , that we may live to god , we must aime at the glory of christ in all things , and at the credite of religion , not at our owne credit ; if christ be lord of the quicke , and dead , while we live wee must not seeke our owne glory but his : the contrary to this the apostle complaines of , all seeke their owne , saith he , and not the things that are of the lord iesus christ , we must consider what is for the credite of religion , and the honour of christ , and not what is for our owne advantage : is it not good reason that wee should seeke the glory of him that is lord over us , naturally proud man is lead with a spirit of selfe-love , and he seekes himselfe in all things , even in his religion , so farre as it stands with his owne lusts he will be religious and no further , so long as gods will is not contrary to his , he will doe god service , but if it crosse his will once , then hee will give god leave to seeke him a servant . thus man makes himselfe an idoll , he sets up himselfe in the roome of god , he doth all things , as from himselfe , so for himselfe , nor indeede can he doe otherwise , ( till hee put off himselfe wholly , and deny himselfe ) a man cannot goe beyond himselfe but by grace , that ray seth a man above himselfe , it makes him have an eye to some excellency , out of himselfe , conformity whereto , and interest whereinto will make him happy . now that we may aime at christ in all things , it is good to call our selves to account for our aymes , wherfore we live , & wherfore wee have are , or doe any thing , either in grace or nature , it is or should be , not onely that we may be saved our selves , but that christ in all may bee glorified , wee neede not sever these , for christ joynes them both together , and he that seekes his owne salvation , seekes the glory of god , because god will be glorified in saving us , the end hath a maine influence into all actions , and as it differenceth man , from other creatures , that though he doth the same action as a beast , he eates , and drinkes and sleepes , all for another end , for an end beyond himselfe , because he is a reasonable creature , whereas other creatures rest in themselves , so it differenceth betweene naturall men , and christians , they differ in their aymes not in their actions , both doe the same thing , one doth it for base ends of his owne , keepes within the circle of those ends , the other having a light discovering excellencies better than the world can afford , and having another spirituall life above , hee is thereby directed to further aymes in all , yea even in his civill actions . saint paul gives a rule , that whether we eate or drinke , or whatsoever wee doe , we should doe all to the glory of god : though the action bee common and civill not tending directly to the glory of god , as eating , &c. yet our ayme should be in it , at christ and at god , that the body thereby being refreshed may bee fit to serve god. and indeed there is not the commonest action of this life , but we may shew that we have a good end in it , and therein glorifie god , therefore in scripture , it is put as a kinde of limitation , obey in the lord , marry in the lord , doe all things in the lord , that is in christ , he shewes that wee should doe all such things , intimating that as we must goe about such enterprizes with invocation of the name of the lord , &c. so chiefely we should doe them so farre and no farther , as they may stand with the favour and glory of christ : in subordinate things , the rule of subordinate things is to doe them so farre as they may helpe to the maine end : now the service of all other is subordinate to the service of christ , and all other bonds are serviceable to the maine bond in marriage , or whatsoever we may not prejudice the bond of marriage in the lord , marry not rich , nor honourable , but in the lord , all things must have their limitation to bee done in the lord , that is , so farre as they may stand with pleasing the lord , thus we see what it is to live to the lord with his good pleasure and likening . now an assistant helpe ( of living to the lord ) is a perpetuall selfe-deniall of our owne wisedome , will , and affections in all things , else wee shall live to our selves , and to the lord we shall never attaine . but you will say this is a hard saying ; true , but consider this one thing , that we are the greatest enemies to our selves of all , and wee carry in our selves a cursed enmity to all that is divine , and supernaturall , naturally we are trained up to our owne will , therefore we cannot indure the yoake of christ without : supernaturall strength . againe divine things perpetually crosse the liking of the soule , whereupon there is an antypathy betweene us and christ , and divine things , therefore there must bee selfe-deniall of necessity . now the knowledge of this will bee a good meanes to inable us to the duty . another helpe to this , of living to christ , is to complaine of our selves to christ , as saint paul rom. 7. oh wretched man that i am , who shall deliver me , &c. to informe against our rebellions , that we live too much to the flesh , and too little to the spirit ; too much to our selves , and too little to christ , by reason of that principle of flesh and blood , and to desire him to captivate all , and bring all in subjection by his spirit , this is alway a signe , of a man lead by the spirit , that it directs him to christ , the spirit as it comes from christ , and the father , so it directs to christ to the pleasing of the father , and of christ in all things . here i might take just occasion , to reproove a company of men that live under the gospell , that will bee saved by christ forsooth , but will not have christ a lord to rule over them , they will be ruled by rules of state , or rules of flesh , and blood , and their owne lusts , by the rules of hell sometimes , so that they may have their owne aimes , their owne ambition satisfied and raisethemselves , to their owne pitch a disposition cursed , and opposite to that religion which they professe , for our life should be a living to christ , and under christ a living to the church and state : but say they let us breake their bonds , and cast their coards from us , what doe they thinke wee will be awed with a company of poore preachers , away with them , we will have our wills , let us breake their bonds in sunder . christ sits in heaven , and laughes them all to scorne , psal. 2. they shall know at length hee will be no saviour , where he is no lord , if he may not rule them by his spirit and holy directions while they live , he will not owne them when they dye , for you see the text joynes both here , he dyed , and he is lord , when hee dyed there came water and blood out of his side , to shew that hee came not onely to shed his blood , to dye , and to satisfie divine justice , but by water to clense us , and to fit us to be subject to his government , therefore those that take him as a priest to dye and will not have him as a lord they rent his offices , i doe but touch these now . we see what it is to live to christ , let us see : what is it to dye to the lord ? to dye to the lord is to know and acknowledge that christ hath power over us when wee dye , thereupon to submit our selves to him , and not to murmure and fret , when he comes to call for our life and soule , as if we were unwilling to part with them . then againe to dye to christ is when upon any good occasion , he calls for our lives , in standing for a good cause , for the church or state , to be ready to lay it downe ; there is not the least tittle of truth , but it is better than a mans life , a man may not onely dye , in case of martyrdome , but in case of justice and truth , and so he must be willing to doe , if he will dye to christ. againe wee dye to the lord when we carry our selves so when death comes , as wee may expresse some graces to glorifie god , even in our very death , when wee studdy to doe all the good we can , that wee may dye fruitefully , out of this consideration , my time is short , i will labour to bee sowing to the spirit , as much as i can , not to dye like fooles but wisely , knowing that there is no further opportunity , here is the time of seede , hereafter will bee the time of reaping : therefore there is no christian , that is master of himselfe at the houre of death , if some disease disable him not , but he studdies how to shew himselfe as fruitfull as he can at that time ; as you see our saviour when he was to dye , what long chapters there are three together , of his demeanour how hee strengthned his disciples , what an excellent prayer he made to god , see moses how hee carryed himselfe at his death , what excellent admonitions hee gives ; and good iacob what an excellent will he made , and s. peter knowing he must put of his earthly tabernacle , he labours to put them in minde to glorifie god as saint paul saith . a christian ought to end his dayes in faith , and obedience ; in faith that god will take his soule , when he commits it to him , and he shall reigne for ever in heaven : in obedience thereupon , because he beleeves , he dyes in faith , he will dye in obedience , i even offer my selfe to thee , because i beleeve thou wilt care for mee when i am gone hence , for thou art the lord of life and death and thou art the lord of mee when i live , and when i am dead . well , as it implies duty , so it implies a gracious effect , that wee shall be inabled to this duty , he indeed in himselfe is a lord , wee ought to acknowledge him so , nay , we shall have the spirit if wee be his , to cause us to acknowledge him , you have a notable place , 2 cor. 5. 15. to this purpose , the love of christ constraines us , because wee thus judge , if one dyed for all , then we are all dead , if hee dyed to redeeme us from death , to what end did he dye ? he dyed for all , that they that live , might not live to themselves , but to him that dyed , and rose againe : it is nothing but this in the text , we should live to him . now this that wee should live to him , it is not an aime of ours onely , but an effect that hee workes in us , he dyed that we might live to him , for he dyed , and rose , that he might obtaine the spirit ; by this spirit hee inableth us to live , and dye to god , as you have it , rom. 8. at large proved , those that are christs , have the spirit of christ , and are led with it . beloved , it is a part of the new covenant , that whatsoever ourduty is , we shall have ability to performe it , by the spirit of christ , for all the gracious promises of the gospell , are not onely promises upon condition , and so a covenant , but likewise the covenant of grace is a te stament , and a will , a will is made without conditions , a covenant with conditions , that as hee hath made a covenant what he would have us to doe , so his testament is , that wee shall have grace to doe so , he will put his spirit into us , and circumcise our hearts , or else beloved , there would bee no more strength of the covenant of grace , then there was of that of nature in adam , why did adam fall ? he had not the spirit to uphold him , nor had he the promise of it , to keepe him that hee should not fall , therefore the covenant of workes was frustrate , but now the covenant of grace is this , that whatsoever god requires , he will give his spirit , to inable us to doe it , that the covenant may not bee frustrate , if god shold not make good our part as well as his , we shold not be saved . therefore , now in the covenant of grace , wee may boldly goe to god , and christ , and alleadge unto him , when any duty is pressed upon us , and when wee are about to performe any duty , and finde want of strength , lord thou knowest i have no strength of my selfe , i am a barren wildernesse , but thou hast entred into a covenant of grace with me , which covenant now is a testament , a free will , that thou wilt give what thou requirest lord , in the use of meanes that thou hast ordained , in attending upon thee , and looking up to thee , i desire that thou wouldst give me strength to submit to thee , to live , and dye to thee , to direct my course , as i should , this should be the course of a christian , and not to set upon things in his owne strength , but when duty is discovered , looke to the promise of grace , and of the spirit , and put them into suite , and alleadge them to christ , in the use of sanctified meanes , as reading , hearing , holy conference and the like , and hee will enable us to doe that that is our duty . therefore a man may know , who is indeed under christs governement , by this , for he that is actually under christs government , and acknowledgeth him to bee his lord , hee hath ability to live , and dye to him , in some comfortable measure , to deny himselfe , to goe out of himselfe , to live and to dye to the glory of god. the spirit of god hath given him this victory , and tryumph over his owne heart . last of all , if this be so , here see the wondrous secure state of a christian , beloved , that as christ is his lord , both in life and death , and it is his duty to subject himselfe , so christ wil give him grace , so to direct his life . therefore let us doe our duty , attend upon the meanes , and lift up our hearts to god , let god and christ alone with all the rest , let christ alone with ruling us , and with inabling us to be ruled by him ; hee is lord not onely over us , but in us , by his spirit . but thespirit breatheth where it listeth , there must bee waiting upon god in his ordinances , till we finde ability to holy duties , and those that have so much patience to honour god and christ , so farre as to attend in the use of good meanes , till the good houre come , till the spirit come to subject their spirits to duty , no doubt but god intends well to them , but those that are so short spirited , that if they finde not ability to deny themselves , and to live to god , and to breake off their course of sinne , but give over in a kinde of base dispaire , it is just with god to leave them to themselves , that they shall even live and die to themselves , that is , they shall live without respect to christ , and dye without respect to christ at all , as if there were no christ to take care for them . now out of this branch of holy security , upon the care & power , and lordship that christ hath over us , for the time to come , it riseth that a christian may be assured of his salvation , of his perseverance because christ is lord of all , he is lord of his heart , hee is lord not onely of the things without us , but of our spirits within us , and hee will inable us to subject our selves to him , that neither things present , nor things to come , or any thing , shall ever be able to separate us from the love of god in christ , not onely from gods love to us , but from our love to god. beloved , let this incourage us , to come under the governement of christ : there is no security or safety , but in his governement , wee are sure of nothing in this world , but we are sure of this , that christ , if he be our lord , is our lord for ever , and that nothing in the world shall ever be able to separate us from him . i will close with this , you see christ is ours , whether wee live or dye , hee is lord of quicke and dead , let us labour to live to him , that hee may rule over us while we live , else when wee come to dye , though we never so much ( perhaps out of principles of selfe love ) desire him to be ours , it is to no purpose : while we live , therefore let us submit to his government , and if we live to him , we shall easily dye to him : if we doe not inure our selves by daily selfe deny all , and practising of the duties of obedience to live to him , how shall wee come to dye to him ? our life may bee snatched from us against our wills , wee may dye with a kinde of fretting and indignation , that we can live no longer , that wee can enjoy our pleasures no longer , but to dye meekely , and quietly , as to a lord , submitting our selves to him that is the lord of life and death , a man can never doe it , that hath not lived to the lord therefore i beseech you every day be acquainted with the actions of living to the lord , whatsoever you doe to men , doe it as to the lord , in the lords strength , to please him , and as it may stand with his favour and no further : and especially take the advantage of your younger yeares , to roote out lusts , that will grow to that head else , that god in his judgement , giving you up to your selves , ( after long rebellion ) you shal never bee able to deny your selves to live to christ , and when death comes to dye to christ , therefore let us inure our selves , to deny our selves , in the practice of every holy duty , as to the lord betimes , that so we may get the upper hand of our flesh , in these holy performances , that they may be easie and sweete to us , as indeed the yoke of christ is after it is worne a while , the subjection of christ is the sweetest subjection in the world , it breedes the greatest peace , and joy , and love , and contentment to the soule , and which is more then all , a blessed hope , for the time to come , he that is life , is inured to holy duties , and hath overcome the rebellions of his base flesh , when he comes to dye , he can say with simeon , lord now let thy servant depart in peace , that is , thou lord of life , now thou wilt have me dye , i am even content to dye , to resigne my selfe to thee , who can say so , but he that makes christ his lord , all his life time ? then when death comes , he is content to yeeld unto him as a lord , else it will be just in the houre of death for christ , to say as it is iudg. 10. doe you come to mee , and commend your soules to me ? goe to the lords you have served , you have served the humours of such a one , you have alliena'ed your soules to such a one , you have given your soules to sinne , and to such men as are instruments of the devill , you have denyed your honesty , your faith , your religion , goe to him , goe to the gods you have served , they are your lords , i am not your lord , i was not al your life time , though these speeches be not uttered , the effect of them will , the soule will conclude , i have served mine owne lusts , and the humours of others all my life time , how can i looke that the lord should take my soule , therefore let it be our daily practise , to live to the lord , to have the chiefe aime of our life in our eye , to direct our actions so , as they may be serviceable to the maine , else not to performe them . herein consists the maine happines of a christian , that whether hee lives or dies hee is not his owne , but hee is his , that can dispose of him , better then ever he could of himselfe , for if wee had the disposing of our selves , as adam had , what would become of us ? what became of adam , when he was master of himselfe ? he lost himselfe , and all . the second adam hath bought us with his blood , and life , to rule us for ever , will hee then suffer us to bee disposed off by our selves ? no , whether wee live or dye , wee are his , if we yeeld our selves sweetely to his governement , in life and death . the third sermon on rom . 14. 9. for to this end christ both dyed , and rose , and revived , that he might be the lord , both of the dead and of the living . in these words , as you heard heretofore at large , the apostle labours to stay the thoughts , and affections of men , concerning the things of indifferency , that they should not be hasty to censure anothers servant , who stands or falls to his owne master , as you have it in verse . 4. the reason is , because whatsoever they do , they doe it to the lord , he that regards a day , regards it to the lord , hee that regards not a day , regards it not to the lord. some things are of that nature , that the right aime puts a qualification upon the actions , a good end cannot qualifie many actions , but some actions are of that nature , that a good aime doth not altogether justifie it , but it frees the person from some censure , he doth it to god , some upon some conceite , may abstaine from a thing for religious ends , and are not to bee censured , some againe performe it , and are not to be censured , because they doe it to the lord , that is , out of religious respects . how doth he prove that they doe it to the lord ? he proves it more generally , ver . 7. none of us live to our selves , nor none of us dye to our selves , which i spake of before . then he proves that we are the lords , because it was the end of christs dying , and rising , and reviving , that hee might be lord both of the dead and of the living , and if he be the lord , then we ought to live , to this lord of the quicke and dead . we see saint paul here makes use of a generall truth , of a grand principle , that we are the lords , and therefore live to him , and dye to him , and doe particular actions to him , or not doe them to him , to shew that wee should have in minde , information of sound general truths , that are the ground of all particular practise , as we shall see after . for to this end christ both dyed , rose , and revived , &c. the words , they are christs universall government of the dead , and of the living , inferred from the end of his death , reviving , and rising againe , a comfortable inference , from a strong ground . we considered the particulars , christs death , rising , and reviving . christ dyed as a second adam , as a publicke person , in whom dying all dyed , when other men dyed , particular men dyed , when paul was dead , paul dyed , and there was an end , onely there was an exemplary good , in his death , but there is more then an exemplary good , in the death of christ , christ dyed alone , and singular in this respect , because in him dying , all dyed that were his , that the father gave him to dye for , for they goe parallell , gods gift , and christs death , hee did all by commission , and hee would not transgresse his commission , and he dyed a violent and cursed death , because otherwise hee could not have saved us , that were under a curse , so as a second adam , hee rose , and as a publike person , therefore wee see in the resurrection of christ , many rose , it is like enough they dyed againe , it was for a particular dispensation , to shew that christ rose as a publicke person ; and it is not strange to thinke so , that to honour god they should be content to live a w●●●e , when christ himselfe that was god , was content to bee man , and to be abased to death , that grand mystery makes all other things credible , he rose therefore as a publicke person , to give life to all that he dyed for . so hee revived , that is more than to rise againe , never againe to lay downe his life , as you have it excellently set downe among other places , revel . 1. 18. i am he that liveth and was dead , and behold i live for ever more , amen , and he seales it too , i have the keyes of hell and of death , that is , the dominion of hell and death , for inde●●●hrist is life it selfe , and life cannot dye , as god he could not dye , and therefore he tooke upon him that nature , wherein he might dye for us , and now having done that dispensation , that office , there is a perpetuall influence of life , from the fountaine of life , his godhead , to his humanity , so he never dyes any more ; then here followes the scope and end of all , that he might be lord of the dead and of the living . the three offices of christ they have this order , in regard of manifestation . first , he was a prophet to instruct , and teach his in himselfe , and likewise by his ministery : and then a priest to dye for those that are his , to make intercession now for ever in heaven ; and then a king : first a prophet , then a priest , and then a king : he was all at once , the very union invested him in all these , but in regard of manifestation , he was first a prophet to in struct us of the end of his comming into the world , and then a priest to doe that grand office , that we have most comfort by , and then a king to rule us , he could not be otherwise , for if he had manifested himselfe a king , and a lord in his glory , where had beene his abasement , if they had knowne him to be the lord of glory they would never have curcified him ; onely some sparkles of his god. head , and lordship , and kingdome , and royalty over all flesh , brake out in his miracles , yea in his greatest abasement there were some sparkles i say , even when he lay in the manger , kings came to adore him , when he payd tribute , he had it out of a fish , by a command , by majesty , when he was on the crosse hee converted the good theese ; so somewhat brake out of him , that he was a person more than ordinary , but that was for speciall ends , ordinarily hee went on in a course of abasement , and all that he might performe the great worke of redemption , therefore hee made a stoppe of his glory and kingly office , that hee might not manifest himselfe , in that relation and office ; that he might doe the office of a priest to dye for us : therefore you have it here in the due order ; christ dyed and rose againe , as the high priest of his church , that hee might he lord of the dead and of the living , he was so before , but he was not manifest before : therefore he is sayd to be manifest to be god by the resurrection , rom. 1. 4. he was god from ēternity , but he was borne then , this day have i begotten thee , it is spoken of the resurrection , so you see here christs offices , the state , and condition of his humiliation , and of his exaltation , and the use and end of all , that he might be lord of the dead and of the living . and if we be any thing offended with that abasement , that god should dye , looke to his rising , and reviving , and lordship over all , both quicke and dead , and if we bee dazelled with his glory , looke backe againe to god in our flesh , and god in our flesh abased , even to the death of the crosse ; oh it is a sweete meditation beloved , to thinke that our flesh is now in heaven , at the right hand of god , and that flesh that was borne of the virgin , that was layd in the manger , that went up and downe doing good , that was made a curse for us , and humbled to death , and lay under the bondage of death three dayes , that this flesh is now glorious in heaven , that this person is lord over the living and the dead , it is an excellent booke to studdy this , beloved studdy christ in the state of humiliation and exaltation . that he might be lord of the dead &c. how is christ lord ? he is lord of the dead , those that dyed before he was borne ; and of the living those that are since , he is yesterday , that is , to those that were before he was , and to day , that is , when he was , and to morrow and for ever the same , therefore he saith of the dead and of the living , of the dead , that is , in reference to former times , christ is the lambe of god slaine from the beginning of the world . by what title is hee lord ? by a title beloved , not as god , but by a title of conquest as a redeemer : for he dyed that he might be lord , we are a bloody spouse to christ , we are the price of his blood , he dyed that he might bee lord , he must winne us before he could have us ; thereupon dying and purchasing us , now hee is lord of his church and children by marriage , before he could marry us he must bee borne in our nature , for the husband and wife must be of one nature : and being in bondage to a contrary king , to sathan ; hee must redeeme and purchase us out of sathans hands , so he is a lord by conquest , and then he is a lord in a nearer relation , hee is a lord as a husband , he is lord both of the dead and of the living . but the point is sweetest in the use of it , onely know for a ground that christ is lord of the dead and of the living , as mediator god-man , not as god , but as god man , god in our nature , and hereupon wee have diverse sweete comforts : as for example . first of all it shewes what we may expect from christ , what christ will doe to us , and what wee ought to returne to him againe , for relations are bonds , especially when they are so founded , as this of christs is , to bee lord over us both in life and death , it is founded upon redemption , and upon our spirituall marriage , relations are bonds , and therefore they tye on his part to shew what wee may expect from him , he is lord of the living , and of the dead , wee may expect on his part , all that a gracious lord should doe , to provide for his church and children , we may expect that from him , that ( wee can from none else that ) hee should not onely be lord over us , but that he should make us subject that hee should flow in to us by his holy spirit : for here is the prerogative of christ , that he is such a head as quickeneth dead members , he is such a husband as makes his spouse beautifull , he puts glory upon her , no other husband can doe it , moses married a blacke woman , but hee could not alter her hue , much lesse her disposition , it is not in the power of any man , a king cannot alter his subjects , but he is such a king as alters the nature of his subjects , he makes them subject , he takes them out of a contrary kingdome , as being not borne his subjects , but borne anew by the spirit , he doth all provision , protection , the changing of our natures , the beginning of a good worke , and where this lord begins a good work , hee finisheth it to his owne day : for beloved know this for a ground , that now in the second covenant , we are not left as adam was , in the hands of our owne free will , to stand or fall , but now in the second covenant that is founded upon christs death , and satisfaction for us , christ gives grace , he gives his holy spirit to bring us within , the compasse , and performes both our part and his too ; he makes good his owne to be a gracious saviour to us , and he performes our part too , or else the second covenant , the covenant of grace should be frustrate as the first was , if it were left to our freedome , therefore that is that that we may expect from this lordship of christ , the performance of the covenant of grace , in writing his law in our hearts , other kings give lawes and write them in tables , but they cannot write them in the hearts of their subjects , but hee is such a law giver as writes his owne will in the heart , he teacheth the very heart obedience , we are taught of god to love one another , i will write my law in their bowels , and in their inward parts , that is , they shall not onely know what they should doe , but they shall know the doing , the affecting , and performing of the things ; they shall be able to doe the things , so christ is a lord over us , not onely teaching us what we should do , and injoyning us in a kinde of superiority , this is your duty , and not this , but inabling us to doe that that he commands , he gives us the very doing , the affections and loving , he teacheth our hearts to love . i say this we may expect from him , in the use of meanes , and subjecting to his ordinances , which is a wondrous prerogative to those that will submit to his law . we may expect againe from this lord advancement , he is such a lord as makes all his subjects kings , the meanest man that is a subject to christ that hath the spirit of christ is a king : now he is a king over that that all others are slaves to , that are not christians , they rule over others , but they are in thraldome , to their owne lusts , but he is a spirituall king , a king over hell , and death , and those things , that the very greatest of men are afrayd off ; as who feares death most ? and hell most ? those that deserve it most , by reason of their great place , sinke most in sin and rebellion against god , and contract more guilt than other men that that they are afraid of a true christian as a christian , is most triumphant over , he is a king over those things , for every subject of this prince is a king. christs manner of government is hid now , there is more reallity in this , then can be expressed therefore wonder not : in a word christ as our lord binds himselfe to bring us to glory , never to leave us till hee hath brought us to that place that he is in himselfe , father i will that where i am they be also , and hee purgeth his church , ephes. 5. that he may make it a glorious church , he takes upon him not onely to dye , to redeeme us from hell , and damnation , and to set us in a state of favour with his father , but to goē on in a course of fitting us till he have brought us to the glorions condition that he is in , it lyes upon him to doe it , therefore let us doe our duty , as wee shall see after , and let him alone with that that belongs to him ▪ for our selves beloved this is our honour , that we are under such a king , such a lord both living and dying ; it was the honour of those that lived in solomons time , that they were under such a wise prince , the queene of sheba judged it so , but what an honour is it to a christian now , that he is under such a blessed prince as christ is : it is a great honour to be the spouse of such a husband , to be the subject of such a king , to be members of such a head : and therefore we should oft thinke of it , to put honourable thoughts into us , and i know no greater way to keepe us from sinne , from base courses , than to have our thoughts strayned to this high point , to thinke of the dignity of a christian , what a condition he is now brought unto in christ , and what hee shall bee brought unto ere long , this should make him honourable to himselfe , to make him in a holy state , to thinke himselfe too good to defile his soule , or body , that is so dearely bought , and so highly advanced shall such a man as i flee ? saith nehemiah , oh looke to that , shall such a man as i flee . it is the honour beloved of a christian , that hee is christs living and dying . but you will say an honour , it is an honour to be free , the subject is bound , non sumus nati , &c. as the heathen man sayd , we are not borne to slavery , but to honour and liberty , and it is an appetite ingrafted in man , to desire freedome above all things . it is true , in regno nati sumus deo , &c. wee are borne in a kingdome , and to serve christ is to reigne , for where there is a subordination , it is a prerogative to be under a better : as for the body being baser than the soule , it is for the good of it to be under the soule , because it is more excellent , it hath life , and wisedome , the body is a loathsome dead thing of it selfe : the sheepe being a weake simple creature , shiftlesse , to bee guided by a sheepeherd , who is of a superiour nature , and wise to defend it , it is its security and safety , for the vine that is a weak plant of it selfe , to have support , it is for the good of it , for man that is in a subordination to a higher nature to god , for him to be under the government of christ god man , of god in our nature , it is a great honour : as they could say in the schooles , every thing hath its perfection , by being subject to a superiour , except the highest of all , which is not subordinate , but independant , whatsoever is dependant hath its perfection by dependance , therefore it is an honour that we bee under christ , the greatest honour in the world , especially if wee consider what manner of government christs is , it is a rationall government agreeable to our principles : for he guides us as a prophet , he is not onely a king but a prophet , to teach us , he saith not you shall doe this , he stands not upon tearmes of will , no he is a prophet to teach us , what wee should obey , he convinceth us , and then useth us , that we would not but be der such a government : and then when hee rules our will , he doth it sweetly , he drawes it with the cords of a man as the prophet speakes , that is , by allurements , he brings us to heaven by way of love and intisements , what greater rewards can there be thought of than those that christ leades us by , and drawes us to subjection by , and therefore hee workes upon our will sweetely , by perswading us by allurements in that kinde . in a word , he is such a king as is a husband , would you have a milder governement then that of a husband , which though it be not a parity , yet it comes as neare as can be , such a governement is christs , as hee is a king , so hee is a husband , hee knowes how to beare with the infirmities of his church , he that bids the husband to favour the wife as the weaker vessell , doth not hee practise his owne principles ? will not he favour his owne spouse as the weaker vessell think you ? that hath promised not to quench the smoking flax , and breake the bruised reed , undoubtedly he will : therefore it is an honour to bee under the governement of christ , so rationally , and sweetely hee drawes us with the cords of a man , it is the government of a husband , and of a wise husband , i doe but give a taste , you may inlarge them in your owne meditations . and as it is our honour , so it is our security , and safety to bee under him , why ? because when wee come sweetely under christs governement , we need feare nothing , he that feares christ , all things feare him , since christ hath taken our nature upon him , the devill himselfe is afraid of mans nature , he trembles to think god hath appeared in our nature , now hee is afraid of a christian , god hath taken this nature . then hee is such a king as wee may be secure under him , as a universall king over all things , that he may be king over his church ; for hee hath all power in heaven and earth , mat. 28. all power is given to mee in heaven and earth , and all for the governement of his church , it is our security to bee under him that governes al things for the good of the church , he saith iohn 17. thou hast given mee power over all flesh . christ hath all power given to him , in relation to his church , therefore hee hath power over the devill , over hell , and over all wicked men , and all monarches , and opposite power is subject to him , that they shall serve the church , when they doe scourge the church , they are but christs rod , they are but instrumentall to christ , they doe but his worke , therefore it is a great security , and we need to feare none , if we be under christ. againe , to goe on , as it is our honour and security , so it is a spring of duty , christ is our lord , he is lord of all . therefore it teacheth us our duty every way . our duty one to another . to those that are not christians . to christ himselfe . it teacheth us in all standings , how to carry our selves . to give a taste of this , the apostle presseth it oft , that christ is our lord , and will bee our judge . therefore , for others we ought not to be hasty in judging or censuring , wee ought to love them , because wee have all one lord , this must force love : we have all one lord , one baptisme , &c. we are many in our severals , but we are all one under this bond , being all under one lord. then againe , it teacheth us how to carry our selves to men , otherwise affected not to be servants to the humours of men , christ rules over us , both living and dying , therefore bee not the servants of men , but according to the scriptures limitation , marry in the lord , obey in the lord , walke in the lord , doe all in the lord , that is , so farre as it may stand in the will and pleasure of him , that is the lord of lords : for when the authority of any superiour doth countermand against the will of this lord , it ceaseth to bind , when they command any thing in subordination , that may stand with the pleasure of the lord , then the authority is divine , wee obey christ , in obeying them . as christ said to his owne mother , when shee commanded things , that shee had no authority to doe , hee cals her mother no longer , but woman , shee stretching then beyond her compasse . againe , to goe on , this should teach us , in that christ is the lord of the living and of the dead , to account our selves not our owne , it should teach us perfect selfe denyall in matters of religion , especially not to be overwhelmed of our owne conceites , in the great mysteries , that saint paul cryes out of , oh the depth , you have many that quarrell with those things , and would bring them to reason , they will goe no further in religion then they can see reason , whereas one saith , i beleeve , because it is impossible , and too farre above reason , therefore i the rather beleeve it , it is oft times good to stand at a stay in god , as if wee were at a nonplus , to admire at him in the mysteries of christs governing the church , why hee suffers some part of the church , that perhaps is better then other parts , ( that are quiet and exempt from the crosse ) to be exercised , with afflictions , and others not , not to scandall at this , and to be overbusie , in searching out the reason of this , christ is our lord and he is infinite in wisedome , and it is his prerogative to doe such things , as hee is not lyable to give a reason of to us , so god will have mercy , upon whom hee will have mercy . in great mysteries , remember the soveraignty of this our lord he is lord of quicke and dead , let this stoppe our judgements , and teach us to deny our selves , when wee cannot give a reason of them , in a holy admiration , say with saint paul , oh the depth . and so for our will , he is lord of quick and dead , we say of a wife , she hath no will , and a servant is not a distinct person , as it were in law , he is anothers wee are christs servants , his subjects , & his spouse , and when wee beginne to be christs , wee have lost our owne wills , we resigne them up to christ , thy will shall bee mine in all things , if thou wilt have me doe this , i will doe it , if thou wilt have me suffer , i will suffer , if thou wilt honour thy selfe with my goods , and with my life , thou shalt have them : of thee i had this body , this soule , this state , this reputation ; i have whatsoever i have from thee , it is maintained by thee , thou art mine , and i am thine ; therefore i give up all to thee backe againe , it is a ground of perfect resignation , that christ is lord of the quicke and of the dead , therefore stand not upon tearmes with christ , when hee calls for any thing , in case of suffering and sealing the truth , let him have it , it is not lost , wee have a better foundation in him , then we have in our selves , when wee give any thing to him , life , or state , or credit , or whatsoever , wee have a better life , a better state and condition in him , because all is more eminently in him , the primitive fountaine , then in the derivation , and beames from him , when we lose any thing , it is but a beame from the sunne , and whatsoever wee lose in particulars , we have in the whole , in the fountaine , againe , in christ , therefore faith would helpe all this ; in case of suffering , and tryall , what , is the cause good , or no ? then i will resigne my selfe , and all that i have , and am to christ , hee is lord both of the quicke and of the dead . wee must know beloved that we are redeemed from our selves , and therefore make this use of it , when wee are tempted to any sinne , christ is my lord , i am redeemed from my base lusts , what have i to doe with this anger ? what have i to doe with this ambition ? i am no debter to the flesh , i am under christ , i am under grace , he hath redeemed mee from my vaine conversation , i owe it nothing but mortification , and deny all , therefore in all solicitations of corruption , learne this lesson , fetch arguments hence , christ hath done great matters for me , he lived and dyed , and lives for ever , that is lord of me living and dying , there is no greater slave , then he that is a slave to his owne flesh , and to his owne lusts , therefore when we are stirred to any thing by our base nature , which must dye , or else wee shall never live eternally , we must kill it more and more daily , and death is the summe and accomplishment of mortification , when wee are stirred to any thing , go to christ and complaine to him , blessed saviour , thou didst dye , and rise , and revive , that thou mightst be lord of the living and of the dead , i beseech thee claim thine owne interest in me , bring all into captivity , to thine owne spirit , what hath this base affection to doe with me ? what have i to doe with it ? i am freed from it , i am redeemed from my selfe , what have i to doe with my selfe , but deny all ? i am thine altogether , therefore take thine owne interest in me , possesse me , fill me with thy spirit , be all in all in mee , let pride , and ambition , and such things have no footing in me . it is good powring out the soule to god , to that purpose , to complaine to christ , when it is thus with us , because it is his office to rule us . now lord iesus do thine office , thy office is to be king , to rule in me , other lords would faine rule in mee , pride , and lust , and base covetousnesse would faine rule , as the prophet saith , but what hath other lords to doe with me ? thou art my lord , and hast right to me , living and dying . it is a point of wondrous comfort likewise to us , in all afflictions whatsoever , especially such , as concerne the state of the church , we are now in ill times , if wee looke about us , however god continues better to us then we deserve , wee are as the three young men in the fiery furnace , untouched , when all is in a combustion round about us , where is christs ruling now ? his poore church is thus used , and trampled upon in france , in the palatinate , in bohemia , and the princes of germany . beloved , it is our faults , perhaps wee waken not christ , as the disciples , they awaked christ , when there was a mighty storm , and moved him to rebuke the winds , and the waves , and there followed a calme , so should we . christ loves to bee awaked by our prayers , and if the church would joyne in forces , one church with another , altogether they might worke wonders , let us offer a holy violence to christ by prayer , and the use of holy meanes ; he is lord still of the church , and take things at the worst as they are , hee is but carrying things to his owne ends . beloved , if we consider things aright , it can hardly bee otherwise with the church then it is , if wee consider the former security , and dullnesse , and want of prizing the great things of christ , the ministery of the word , and the sacraments , we live under the gospell , in such deadnesse and such sinnes , as a turke would scarce commit , we are no more affected with it , then a iew , or a turke , that hath not the meanes , will christ indure this that wee should come to bee carelesse whether wee have the gospell , the blessed truth of god , or no ? and grow sinfull , and have lesse conscience then a turke or a iew , will christ continue his blessed prerogatives , and priviledges to such ? therefore , if we doe but looke to the ordinary dispositions of most men , a man would thinke it impossible , but that judgement should come , will there be a reformation of these men without a spirit of fire , without some purging flame . then againe , christ is humbling his church for the advancement of it , and suffers the enemies to triumph for their further abasement , hee is compassing a blessed worke , there is a great wheele a going , but wee doe not see the issue of things , al this great wheele the lord rules and governes and moves , you shall see at length what it will drive to , wee see in a clocke there are many wheeles one contrary to another , but all helpes the clocke to strik , all joyne in that , so there is a stroke , there is somewhat that will come out of all these troubles , that seeme contrary one to another , some up , and some downe , but all these wheeles , will helpe to bring out some stroake , some glorious thing , that posterity perhaps may see that is now a working . therefore let none take scandall , christ rules now in the middest of his enemies . we must not catch at peeces of christs workmanship , as in a poem , we judge not by a peece , but looke to the catastrophe , wee looke to the upshot , and closure of all though all was in a combustion , there wee see all things brought to an excellent and wise issue : therefore i beseech you suspend your judgements a while , and then you shal see with a spirit of faith , all the enemies overthrowne , even as if we did see it with our eyes of sence , and in the meane time perswade our selves , that christ is about a blessed worke , as hee is king of his church . one question the papists moove upon such texts as this , that i will assoyle briefely , because it may trouble some , though it bee of no great moment : it is said here that christ dyed , and rose againe , and revived , that hee might be lord of the dead , and of the living . hence , not onely papists , but some others , moove this question , which i will give a little light unto . whether christ by his dying and abasement did merit any thing for himselfe ? because it is said here ; he did this that hee might bee lord of the dead , &c. hee abased himselfe to the death of the crosse . therefore , god gave him a name above all names , phil. 2. the papists they fall upon calvin , that saith , he did not , ( and that makes me the rather to touch it ) calvin , as hee was a very holy man , so out of his holinesse , hee avoyded curious questions , as much as he might , therefore gives an excellent answer , saith he , whether he did or no , it is curious to search , it is rash to define . for satisfaction , take these grounds and all is well . first of all , that christ is perfectly glorious now in heaven , both body and soule , there is no question of that , and that he came to this glory , both of body and soule , and the manifestation of it , after his abasement by his humiliation , first , he must dye , and suffer , and then enter into glory . againe remember this for a ground that christ as man merited not the grace of vnion or unction , for how could he merit before he was ? could christ merit to be united to the second person , that was the greatest grace that ever was ? no , nor the grace of unction , habituall grace in christ whereby the humane nature was filled with all grace , it was upon unction , presently they follow one another , there was no meriting of that thing , because from the beginning of his incarnation it was by union of his nature , these things being thought upon , for other things they are not materiall , onely it is best and safest , to thinke that he did not for himself merit any thing : for if so be all glory was due to him by vertue of union , which he had by grace , and by vertue of unction , if he had dyed presently , he might have gone to heaven presently indeed without dying if there had not beene a dispensation layd upon him to dye for us , and therefore by vertue of union and unction that was free , heaven was due to him presently , and all that glory that hee had afterward . why was there a stop of that glory ? that his body being united to the divine nature , was not presently glorified , as now it is in heaven , so that hee lived in abasement , and dyed a most cursed death . beloved all this was for us , and then after the dispensation was finished for us , after gods justice was satisfied for us , there was no more stoppe or stay of his glory , but then his divine nature did flow into his humane nature , and then his humane nature became glorious , so glorious as it was capable of what hee did was for us , therefore it is good to thinke of the love of christ , that he considered us and not himselfe , in that his abasement as the scripture runs in that straine , to us a sonne is given , for us a childe is borne , he dyed for us , hee gave himselfe for us , he rose for us , hee ascended for us , he sits at the right hand of god for us , himselfe indeede hath glory , but together with us , and therefore when wee thinke of the glory of christ , thinke of us in him , when we see him borne , thinke he was borne for me , when wee see him dye , thinke wee dye with him , when wee see him buried , thinke our selves buried with him ; so in the state of exaltation , when wee see him rise , and sit at the right hand of god , thinke he is there to prepare a place for me , whatsoever hee hath , or whatsoever he did , he regards us in all ; therefore it somewhat obscures the glory and the love of christ to us , to conceive that he had a selfe-respect in these things , when he saith in the text , for this end christ dyed , and rose , and revived , that he might be lord of quicke and dead , i beseech you consider whose good he respects , in this lordship : is it not a profitable lordship for us ? is it not for our good , that he is our lord in life and in death ? & not only our lord , but the lord of sathan , of death , and of all our enemies , he is lord over all saith the apostle , god over all , blessed for ever therfore he is lord over sinne , over death , over hell , over all that we neede to feare , it is for us , therefore our good is intended , though there be a redundance of glory in christ , in all these things , yet thinke hee respects our good , the best meditation of christ , is to thinke , all is for us . beloved is it not a great mercy , that hee should stop the issue , and the beames of glory that should otherwise have come upon his humane nature , that he should be content to be in the shape of a servant ? and bee eclipsed , in regard of manifestation , and abase himselfe to the death of the crosse , and all for our redemption , when he might have gone to glory another way ? but as one of the ancients saith well , if he had gone to heaven another way , hee might have come thither himselfe , but hee could not have helped us that way , therefore he would goe to heaven by way of abasement , and concealement , and stopping that of his glory , that he might helpe us , and pay the price to god for us , and reconcile us : i beseech you let us see his love to us in all this ; enough for that question , which i would not have mentioned , but that it hath a speciall use and comfort , and may be an incentive , to kindle love to christ , regarding us in his birth , and life , and death in his resurrection ; in his ascention , in his glory , in all . to draw to a conclusion therefore , christ is our lord both in life and death , it is for ever , oh beloved therefore i beseech you , let us project for his glory for ever as much as we can , he is our lord , when we are dead , he is the lord of our soules , of our happines , we are nearer him then , than we are now , hee that is my lord both living and dying , and for ever , shall not i labour that when i am dead there may be a church here ? that when i am dead posterity may serve him ? and be subject to him , shall he for ever be lord for my good , and shall not i as much as lyeth in me , lay a foundation for ever in his service ? that when i can serve him no longer my selfe , then posterity may serve him . it was a cursed wish of a pagan emperour , when i am dead let heaven and earth be mingled if they will : but a christian thinkes christ is mine , and for my good both living and dying , nay i have more good by him when i am dead than alive , therefore i will labour that he may have glory in his church by me and mine , and all my counsels , and projects shall be , that it may be for ever and ever world without end , therefore they desire that god may be served and glorified in the church for ever , as he is their lord living and dying . and let it be our comfort in the houre of death ( that may bee nearer us then we are aware off ) that he is not onely lord of the living but of those that are dead , he hath the keyes both of hell and death , that is , he hath the government of death , and therefore shall i be afraid to commit my soule to christ ? what a ground is this , comfortably to yeeld our soules to christ , lord take the soule , thatthou dyedst to purchase , that thou didst rise againe-to justifie , that thou dost live now in heaven to make intercession for , that thou hast given thy holy spirit , in some measure to sanctifie , take this soule to thee , it is thy soule as much and more than mine i am not mine owne , nor my soule is not my owne , into thy hands i commend even thy spirit , for thou hast redeemed me oh lord of truth , thou hast redeemed this soule of mine , therefore now take this soule , that thou by thy spirit hast wrought in some poore measure , to desire to please thee , that soule that thou hast sprinkled with thy owne blood , take that soule , for thou art lord both living and dying , and what a comfort is it when death shall close up our eyes , that we can looke forward and see then our selves nearer christ , for then we goe to christ our husband , as paul saith , i desire to be dissolved and to bee with christ , which is best of all , when a christian thinkes at death : now i am changing for the better , christ will not leave me at the houre of death , neither dying nor living , butwill watch over my dust , my dead body is a member of christ , death may separate body and soule , but it cannot separate soule or body from him , therefore take no thought for body , or soule for my soule i know hee will receive it , and my body as a good depositum is layd up in the dust , hee watches over all the dust and ashes , and every thing and will make the earth faithfull in giving up that depositum , he is lord of me dying as well as living , shall i be afrayd to dye , when in death i commend my soule to such a sweete lord , and goe to my husband and to my king ? and that is the end of the sacrament , for the word and sacrament are parts of the regiment of christ , whereby he rules his church , hee rules his church outwardly by the word and sacraments , and inwardly by his spirit , his holy spirit makes good his owne good meanes , and therefore as the subjects of christ , i beseech you let us come to the ordinance of christ , he is such a lord as doth great things by despised meanes , bread and wine , poore meanes , but consider what a mighty lord useth them for our soules good , and it is his glory to magnifie himselfe by base and weake meanes , hee goes contrary to the course of the world , that stands all upon outward excellency , therefore let no man stumble at the meannesse of the meanes , but consider what great things he workes , by the foolishnesse of preaching , and the meannesse of his ordinances the sacraments , he beates downe strong holds , he builds us up in christ to salvation , hee communicates himselfe and all his benefits to us , therefore i beseech you come with faith , come with this perswasion christ will blesse his own ordinance , and come with comfort , christ communicates himselfe to us , the nearer we come to the fountaine , the more wee draw . and come with preparation , know with whom wee have to deale , with him that is lord of quicke and dead , come with reverence ; but these things i have oft upon this occasion stood upon : so much for this text. fjnjs . notes, typically marginal, from the original text notes for div a12180-e820 quest. ans. 2. independantly . 3. lord in the whole man 4. an eternall lord. 5. an excellent lord. why the dead are put before the living . vse 2. answ. simil. object . answ. notes for div a12180-e3960 object . answ. the doctrine of the saints infirmities delivered in severall sermons by john preston doctor in divinity, mr. of emanuel-colledge in cambridge. and late preacher of lincolnes inne. preston, john, 1587-1628. 1636 approx. 139 kb of xml-encoded text transcribed from 115 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a09958 stc 20219 estc s115062 99850281 99850281 15471 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. a09958) transcribed from: (early english books online ; image set 15471) images scanned from microfilm: (early english books, 1475-1640 ; 1330:3) the doctrine of the saints infirmities delivered in severall sermons by john preston doctor in divinity, mr. of emanuel-colledge in cambridge. and late preacher of lincolnes inne. preston, john, 1587-1628. goodwin, thomas, 1600-1680. ball, thomas, 1589 or 90-1659. marshall, william, fl. 1617-1650, engraver. [12], 216 p. printed by nich. and iohn okes for hen. taunton, and are to be sold at his shop in st. dunstans church-yard in fleet-street, london : 1636. editors' dedication signed: tho. goodwin tho. ball. with an additional title page, engraved, signed: will: marshall· sculpsit. 1636. running title reads: the saints infirmities. 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 sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 olivia bottum sampled and proofread 2004-05 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the doctrine of the saints infirmities . deliverd in sundry sermons . by iohn preston , d r. in d : m r. of emmanuel colledge , in cambridge . and late preacher of lincolnes inn. london . printed for henry taunton , and are to be sold , at his shop in s t. dunstons , church-yard , fleet street . the doctrine of the saints infirmities . delivered in severall sermons by john preston doctor in divinity , mr. of emanuel-colledge in cambridge . and late preacher of lincolnes inne . london , printed by nich. and iohn okes for hen. taunton , and are to be sold at his shop in st. dunstans church-yard in fleet-street . 1636 to the learned and religious gentleman henry laurence esquire . worthy sir , although your own native worth might justly draw from us a greater testimony of observance , then the putting of this little treatise into your hand ; yet have wee been rather hereunto induced , by the consideration of such adornments of wisdome , learning , & piety in you , as had expres relation to the author , and may to be the fruit & issues of his labours in your younger years . it is true indeed that the goodnes of the soile ads much unto the greatnesse of the crop ; but it is as true , that the industry and wisedome of the husbandman ads also much unto the goodnesse of the soile ; yet neither of these without a gracious influence from heaven bring forth a harvest . it hath pleased god , there should be extant divers monuments wherby the authors eminent abilities doe yet survive in the hearts and eesteeme of men : yet none expresse him more unto the life , then the piety & ver tue of those that grew up under him , he lives if they stand fast in the lord. among whom as you had a greater intimacy , of all the nearest , not of a pupill but of a bosom-friend , & continuall companion ; and therein a longer time : so have you answered it , as then in love and respect to him , so since in a proportionable & happy improvement of what you did receive . and therfore as we conceived , it would bee a derogation injurious to your candid and ingenious disposition , to thinke you unwilling to bee put in minde of him , by whose religious care you were so often put in minde of god , & of your selfe : so also an unworthy and un gratefull direspect , to have omitted inscription of your name ; especially by us , who long have beene and are your loving and obliged friends . tho. goodwin tho. ball. sermons by john preston d r. of d. 2. chron. 30. 18 , 19 , 20. 18 for a multitude of the people even many of ephraim , and manasseh , issachar , and zebulon , had not cleansed themselves ; yet did they eate the passeover otherwise then it was written , but hezekiah prayed for the saying , the good lord pardon every one . 19. that prepareth his heart to seeke god : the lord god of his fathers , though he be not cleansed according to the purification of the sanctuary . 20. and the lord hearkned to hezekiah , and healed the people . upon the occasion of these words was the illegality of some resorters to the passeover at this time , for this solemne duty having beene long neglected , by occasion of the negligence of former governors : ezekiah sends his messengers not onely into iuda , but also into israel , to assemble them , if it were possible , unto this great solemnity , which was effected with various successe , for in some places they were entertain'd with scoffs ; in others , with great readinesse , to submit themselues unto this sacred ordinance ; but the warning being short , and journey long , there were many wanted legal cleansing ; hezekiah seeing the promptnesse of the people , and that in the substance of the duty they had not fayled , puts up this prayer to almighty god , in their behalfe . in which prayer we have these three things to be considered , and understood . 1 the substance of it , which was that god would pardon or be mercifull . 2 the persons for whom he made it , and they are described two waies . 1 from the preparation of their soules and inward man , they prepared their whole hearts . 2 from the imperfections of their outward and legall preparations , they were not cleansed according to the purification of the sanctuary . 3 the successe and issue that it had , which was the healing of the people , that is , god blessed that ordinance of his for the removall of that outward guilt , contracted by those ceremoniall neglects , or otherwise , and for the strengthning of their soules in grace and holinesse , and for the curing of their outward estate , which lay open at this time to many pressures and calamities on every side . the points of doctrine might be many that would hence arise , but we doe purpose onely to handle two . 1 that in all the parts of publicke worship and performances , the lord especially requires , and expects , the heart bee right ; he would have nothing wanting , but of all the rest hee would not have the heart imperfect , or defective , the good lord , ( saies this good king ) be mercifull to every one that prepareth his whole heart , to seeke the lord god of his fathers , though he be not clensed , that is , though he bee in other things imperfect & defective , so solomon , this good kings predecessor , pro. 4. 23. keepe thy heart with all diligence , thy foot is not to be neglected , eccle. 5. 1. but to be kept , but not with so much care and circumspection as the heart , that part must not be wanting what-ever other parts were , and therefore if any were in this defective hezechiah praies not for them . 1 because the heart is that which god himselfe doth most delight in , no duty can be well performed where god himselfe doth not vouchsafe his his presence , & assistance . heb. 13. 15. by him therefore let us offer the sacrifice of praise to god continually , that is , by his assistance and gracious presence , but where there is not a heart to receive and entertaine god in , he never will , nor doth afford his presence . esay . 66. 1 , 2. heaven is my throne and the earth my foot stoole , &c. but to this man will i looke , even to him that is poore , and of a contrite heart , according to that of the psal. 51. 17. the sacrifices of god are a broken spirit : a broken and contrite heart , &c. though to the eye of men it may seeme a despicable and meane abode , for such a glorious and excelling majesty , yet sure it is not so by him accounted , when a great man is to be received into our houses , we are carefull that there be no breaches in them , but when the great and glorious god , is to be received into our hearts , he will not stumble at the wounds and breaches . the heart is that onely part , whereby god estimates , and makes a judgement of the whole , hee takes measure of a man by his heart , if that bee sound and upright , he never cuririously examines other parts ; wee commonly are taken with the face and countenance , because wee are not able to looke deeper ; but god regards not that , as being able to descend into the secret closet of the heart , 1. sam. 16. 6. 7 : and hee looked on eliab , and said , surely the lords anointed is before him : but the lord said unto samuel , looke not on his countenance , nor on the height of his stature , because i have refused him ; for the lord seeth not as man seeth ; for man looketh on the outward appearance ; but the lord seeth the heart : and accordingly yee have the doome of almost all the kings of iudah , according to the goodnesse or badnesse of their hearts : 2. chron. 25. 2. hee did that which was right in the sight of god , but not with a perfect heart : and the like is also testified of many other of them . 3. the heart is the hardest peice to manage and manure ; and therefore he that keepes that well in tune , is not likely to bee wanting in the other : if in a violl , i finde the treble string in tune ; i make no question of the base that goes not out so easily : symon magus had composed the other parts , acts 8. 13. he did believe and was baptized : but this string was out of tune , the apostle findes this jarring , ver . 21. thou hast neither part nor lot in this businesse , for thy heart is not right in the sight of god ; in his owne sight no question but hee thought it so , but it was not so in gods sight : and indeede , the heart is so deceitfull , that it will deceive the very owner and possessor of it : like to your juglers , that will doe a thing before your face , and yet you shall not see him do it , 2. king. why weepeth my lord ? ( saith hazael ) why ( saies the prophet ) for the great evill , that i know thou wilt doe unto the children of israel ; their strong holds thou wilt set on fire , &c. and hazael said , is thy servant a dogge , that hee should doe this great thing : there were characters of of cruelty ingraven on his heart , which himselfe had never read , nor beene acquainted yet withall , who knoweth ( saith the apostle ) 1. cor. 2. 11. the things of a man , but the spirit of man that is within him : one would think a man should read his owne hand , yet some do write so bad , that they cannot reade it when they have done and so did hazael , he had hatcht such cursed thoughts within him , that he could not see unto the utmost terminus and end of them ; if a man hath a spot upon his face , hee is warned of it by every body else , because it s knowne hee cannot see it , but he may have a thousand spots upon his heart , and neither he , nor no man in the world beside be able to discover it : he therefore , that hath wel prepared this part , will hardly bee defective in the rest . 4. the heart is the spring and first wheele of all that curious clocke-worke of the soule ; so that if that be but ordered and kept aright , it will direct and order all the rest , and this is the reason that the holy ghost is pleased for to give , prov. 4. 23. out of it are the issues of life : if a man had a wel or fountaine in his garden , out of which came all the liquors that he used , he had neede be very diligent to keepe that cleane ; if that were poisoned , it would be hard for himselfe long to escape , . now the heart is such a fountaine , rom. 10. 10. with the heart man believeth to righteousnes , and from within , even out of the heart proceed evil thoughts , &c. mar. 7. 21. the gentiles were accounted common & prophane before christs time , but after their hearts were purified , even peter himselfe , the apostle of the circumcision , durst venture on them , act. 15. 9. for god put no difference betweene them & the iewes , after that by faith he had purified their hearts : give me never so bad a man , make but his heart right , and i dare venture to close with him , if ye take out the serpents sting , hee may bee played with , or otherwise imploied , without either danger , or other inconvenience . let us everyone be hence encouraged to examine well , and looke unto our hearts ; for if they be any way difordered and out of tune , our actions and performances will not be relished : remember what the apostle saith heb. 3. 12. take heede brethren lest there be in any of you an evil heart of unbeliefe , to depart from the living god ; an unbeleeving and evill heart will evermore bee drawing backe from god , will not come at him by its good will , mat. 15. 8 , 9. they honour mee with their lips , but their hearts are remooved far from me : and what then became of all their worship ? why surely it came to nothing , in vaine they worship mee : a hartlesse worship is a worship that god regards not ; but if the heart bee framed and prepared as it should be , god lookes not at the many imperfections that may bee found in circumstantiall matters . but it will be heere demanded , how one may know when his heart is truely qualified and fitted for a duty ? when he is perswaded of a speciall , and peculiar eye of god upon him in the duty , that god in a speciall manner doth behold him , and observe him how hee doth it ; he must beleive that god is at his elbow , heb. 11. 6. he that commeth to god , must beleive that god is ; that is , must have his heart delivered from that blindnes , wherein by nature al mens hearts remaine . what was the reason that the gentiles , even in their solemne worship of their gods , were so abhominable oftentimes , because their hearts were darke and blinde in spirituall and celestiall matters , rom. 1. 21. 22. 23. their foolish hearts were darkned , and then they changed the truth of god into a lye , and worshipped the creature in stead of the cretor , &c. but when the heart is seriously convinced that god is present , records and registers all our deportments whatsoever : it makes us circumspect and carefull , even those that are otherwise regardlesse of their duties ; yet when their masters eie is on them , will consider what they doe : and therefore the apostle requires of christian servants more , ephes. 6. 6. because the heathen would doe thus much , the very asse , when shee saw the angel in the passage behaves her selfe accordingly , numb . 22. 23 : if a man would therefore know , whether his heart be fitted and prepared for any duty , let him seriously examine , whether hee is thus perswaded of the speciall eye of god upon him in it . 2. the heart is then prepared for a duty and service unto god , when it is sequestred , and taken off from other things : when the drosse and staine of natural selfe-love , and earthly mindednesse is gotten out : as we see , men bring not filthy vessels , unwashed , and uncleansed to their masters table . yee may see , perhaps , an impure and filthy vessell in the kitchin , but upon the table it is not tollerable : these men that came unto the passeover , although not washed according to the purification of the sanctuary ; yet were , no question , purged inwardly : they had , no doubt , a substantiall , though not a ceremoniall cleansing , according to that of the apostle , 2 tim. 2. 21. if a man doe therefore purge himselfe from these , he shall be a vessell unto honour , sanctified , and meete for the masters use , and prepared unto every good worke . there 's none of us would have our meate come up upon a dirty dish , and much lesse god. when david asked for some holy shew-bread from the priests , he tels him withall , that the vessels of the young men , that were to carry it , were holy 1 sam. 21. 5. so must our hearts be , when we adventure to draw neere to god : and though we cannot here attaine a perfect purity , but that corruption will still be mingled with our best performances , yet that must be removed , and laid aside , that kept us back from turning to the lord : the rubbish of necessity must be removed , that stops the building from going on , 1 pet. 1. 22 , 23. seeing yee have purified your soules to the obedience of the truth , unto unfeigned love of the brethren , &c. being borne againe , &c. that is , seeing that original impurity , that blocked up the soule from turning unto god , is done away , the heapes of muck and rubbish , that stood where now the building is erected ; for that 's done alwayes at the first conversion of the soule to god , and never fully doth returne . 3. when it is softned , and fitted to receave impressions : when the centurion by much dejection and prostration of his soule to god in secret , had his heart so mollified , that any thing would make a charracter or print : hee tels peter , he was ready to heare whatsoever god should be pleased for to speake , act. 10 33. it 's not enough that the mettall be refined , and purged from the drosse , that before did cleave unto it : unlesse it likewise be so softned , as that it will accommodate it selfe unto the mold , or stampe it shall be cast into : and therefore it 's powred into that while it is soft and liquid . so the apostle rom. 6. 17. argues they now were truely freed from the dominion and power of their former unregenerate estate , because their hearts did yeeld unto the stampe that was imprinted on them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the mettall then is judged to bee sufficiently continued in the furnace , when it willingly receives the forme and figure of that which it is cast and poured into . thus paul was melted by that sunne of righteousnesse , that shone into his soule when hee was going upon other errands , acts. 9. 6. and he trembling and astonish'd , saying , lord , what wilt thou have mee for to doe ? as if hee should have said , this fire of thy love hath now so thawed and melted my obdurate , and kicking soule , that it is prepared for any mould , to receive what print soever thou shalt bee pleased for to stamp upon it : put mee into whatsoever shape thou wilt , i am now ready for any mold ; to be a preacher that have been a persecutor ; to suffer my selfe , that have beene the cause of so much suffering to others formerly , and therefore no marvaile , if the lord professeth he would looke to such alone , isaiah 66. 2. because onely such are fitted to bee wrought upon ; whereas , unbroken and unmollified spirits submit to nothing , but the word is as water spilt upon the rocke , that makes no manner of impression . 4 the heart is then prepared for a duty , when it makes the duty but a bridge to lead him unto god , when it rests not in the deed , but passeth by it , and through it to god : yee have many very frequent in the outward acts of duty , will heare , and pray , and fast , and preach perhaps ; yet raise their soules no higher then the outward act alone . hos. 7. 14. and they have not cryed unto mee with their hearts , when they howled upon their beds : therefore not with their hearts , because not unto me , or at least , with hearts well qualified , and fitted for that holy duty : there were some ( it may bee ) among these people that came unto the passeover to please the king , because the king was pleased for to have it so , and so they should , but if they rested there , and went no further , their service would no be accepted , neither were they included in hezekiahs prayer , for hee onely prayes for them that sought the lord god of their fathers ; not that sought the face of the ruler , or the favour of this godly king , or any other bie and carnall end . so esa. 55. 6. seeke the lord while he may be found . the duty is ordained to draw and to allure the soule to god , no more but an opportunity that god and men may trade and have commerce with one another : as solomon did therefore build the glorious temple to the lord , that he might dwell with men . 2. chron. 7. 12. but now if any rested in that temple , and went no higher , he had no interest in any promise that was made unto it , for the condition of the promise was that they should seeke his face . ver . 14. if my people which are called by my name , shall humble them selves and pray , and seeke my face , and turne from their wicked way : then will i heare from heaven , & wil forgive their sin , and wil heale their land , if they shall humble themselves , and pray , and seeke my face ; but if they prayed never so much , and in their praiers had onely respect and aime unto themselves , hee would not heare them , it is a strange expression , of the prophet , amos 5. 25. 26. have yee offered unto me sacrifice , and offerings in the wildernesse , by the space of forty yeares o ye house of israel . why , what did they with the tabernacle , and all their furniture ? but accomodate their publicke service in the wildernesse ; no saies god , yee did it to your selves ; your ends and aimes were carnall , sensuall and earthly in it , and you had no profit by it , as neither have many now a daies ; for want of disposing and preparing of their hearts for god aright . and so wee have done with the first poynt observed from the text. wee are now to come unto the latter part , and reason of this holy mans request , which was there not being cleansed according to the purification of the sanctuary , which was a legal barre & lett to stop them from the passeover , how upright and sincere soever they were : wherefore he labours by earnest prayer to remoove this barre & great impediment , and the lord expresseth here his willingnesse to be intreated , for the lord heard his prayer , and healed the people , whence this will follow . where there is uprightnes and sincerity of heart : infirmities do not exclude from mercy , this is apparant in the text , for hee prayes for mercy and hath it granted , although they were not qualified as god required , and may bee further proved . from the wisedome of god , who knowes what we can doe , and will expect no more , as a wise parent will not looke for so much from a weake childe , as from a strong , nor from a sicke servant , as from a healthfull ; it is his wisedome to consider what we are , and accordingly to deale with us ; and therefore we may bee sure that he wil not cast us off for our infirmities , but as a father beares with his sonne that feares him , though hee spyes many faults in him : like as a father pittieth his children , so the lord pittieth them that feare him . for hee knoweth our frame , heremembreth that wee are but dust . psal. 103. 13. 14. so the lord hath compassion on them that feare him : why ? because he knowes whereof we are made , he remembreth that we are but dust : so wee see that when the israelites had so provoked god , that he could scarce hold his hands off them ; yet he staied his hand , even then when he was ready to strike . and many times saith the text psal. 78. 38. 39. but he being ful of compassion , forgave their iniquities , and destroyed them not : yea , many a time turned he his anger away , and did not stirre up his wrath ; for he remembred that they were but flesh , and that they were even a wind that passeth away , and commeth not againe . he called backe his anger , because he remembred they were but flesh . and herein god shewes his wisedome , and wee ours : a wise man lookes for no more of his servant then he is able to doe : but on the contrary , a foolish man expects asmuch from a weaker , as from a stronger , and fals presently upon him if hee does not as much : so wee our selves shew our wisedome in other things ; as for example . if there were a little gold , and much drosse mingled together ; a wise man will not for the drosse sake cast away the gold , but purifie and trye it : so if we have corne , although there be some cockle in it , yet a wise husband-man will not reject it , but winnough it , and purge it . so god being a wise god , doth not cast us off presently for our infirmities , if there be any truth and sincerity in us : and as god is wise , so compassionate , and beares with our infirmities . the taske-masters wanted compassion , and therefore expected more from the israelites , then they were able to do : so whilst we were under the law , there was a burthen laid upon us , which neither wee nor our our fathers could beare ; but now if wee bee once undergrace , the lord doth not lay such loads upon us : but if there bee truth in the heart , he accepts of our endeavours , although accompanied with many weaknesses . a second reason is taken from the covenant , for so long as a man is in the covenant , his infirmities cannot cut him off from gods mercy . now it is certaine , wee may have many infirmities , and the covenant remaine unbroken : for every sin doth not breake the covenant , but those that untye the marriage knot : as in marriage every offence doth not disanull the marriage ; but onely the breach of the marriage vow : to wit , adultery : so onely heere those sinnes that breake the covenant , which untie the marriage knot , ( as it were ) and that is ; first when wee take any new master , and this wee doe when wee let any sinne reigne in our hearts , if we set up any sinne , that commands and rules us ; then the covenant is broken , for thou hast chosen a new master . secondly , if we take another husband , and this we doe , when we make a league with sinne , if wee be in league with any thing in the world , that doth draw our hearts from god , we breake our covenant in choosing another husband . but other failings doe not breake the covenant , and whiles it remaines in force , wee have interest in gods mercies , for hee cannot forget his covenant , which if hee should , yet christ is the mediator , and would put him in minde of it . a third reason is drawne from the common condition of all the saints : take all the saints that ever lived , and every one of them have had infirmities : now if god should be too extreame , to marke our iniquities , ( psal. 130. 3. 4. ) who should stand : if god should cast off all that have infirmities , then none should be saved , and then wherfore hath christ dyed ? but saith the psalmist ; mercy is with thee , therefore thou art to be feared : that is , if god were so severe a master , that he would endure no failing , then he should have no servants : but it is his mercy , that makes him to be feared . and thus we see , that infirmities doe not cut us off from gods mercy , if wee be sound at the heart ; but withall we must remember these two cautions . first , though infirmities do not utterly exclude us from the mercies of god ; yet they may bring upon us many and sore afflictions ; and hinder us of many blessings , & here we must remēber these distinctiōs . first , there is a voluntary infirmity , which proceeds from our owne wils ; & by how much the more , will is in an infirmity , by so much the more god is provoked to anger , and to punish and afflict us . but there is another infirmity which ariseth from some impediment which a man would faine remove , but he cannot . as for example : a man would faine remember all hee heareth , but he cannot , because his memory is fraile , and he cannot help it , he would convert many to god , but he cannot , because he hath weak parts . he would faine have such a lust removed , but god doth not please to set his spirit at liberty , though he do his uttermost endeavour , for that must still be remembred , for if a man saies hee would pray fervently morning & evening , & yet sits still , & doth not set upon the duty and strive to do it ; this is the act of the sluggard : so also in other things . secondly , there is an infirmity that ariseth from want of groweth , for there are some babes in christ , some buds that are but tender , even as a tree hath some buds , and sprouts as well as branches : and these sucke sappe from the as well as the branches : now , god beares much with those that are such , and will not presently punish them for their failings , hee will not in this case quench the smoaking flaxe ; nor breake the bruised reede : hee will not put new wine into old vessels ; hee knowes there is much of the old man still in them , and therfore wil not enjoyne them to such great duties as they are not able to performe ; hee will not put too much on them at the first : hee mands us not to reject or despise those that are weake , rom. 14. 13. let us not therefore judge one another any more , but judge this rather , that no man put a stumbling-blocke , or an occasion to fall in his brothers way . and sure then , himselfe will practice that rule that he prescribes to us . but now there are other infirmities that arise from sicknesse , in those that have beene strong . and through some distempers , are become sicke , and are fallen from their first love , as in the 2 of the rev. 2. 4 , 5. neverthelesse i have somewhat against thee , because thou hast left thy first love : remember therefore from whence thou art fallen , and repent , and doe thy first workes , or else i will come unto thee quickly , and will remoove thy candlestick out of his place , except thou repent ; or that arise from some desertion themselves being then causes of it , by reason of presumption ; as in peter and hezekiah : now in this case , god doth not beare with a man , butwil come against him quickly , and will not stay long , unlesse they repent , & do their first works we must remember , that to some god hath appointed a lesser stature in grace , & to others greater . there are christians of all sizes , as it were . now those that are of the least size , they are the weakest , and these are generally weake , that is , they ate weake in their understandings , weake in affections , weake in all ; & with these god beares much : as wee may see in the church of thyatira , rev. 2. 24 , 25. but unto you i say , & unto the rest of thyatira , as many as have not this doctrine , & which have not knowne the dephs of sathan , as they speake : i will put upon you none other burthen ; but that which you have already , hold fast til i come . there were some that were expert , and others that were weaker : now for those saith god , that have not this learning , neither have knowne the deepnesse of satan , i doe not require so much of you , but onely , that you hold fast that which yee have . fourthly ; but now there is another infirmity , which doth not runne in generall over the whole man , but is some particular infirmity , which is in a man that is strong , and hath attained a greater measure of grace : as a body may be strong , and have some particular weaknesse , and a wall may be strong , yet have some weake parts : so a christian may have strong lusts : some particular infirmities ; as indulgencies to his children , or pride , or any other ; so then this rule is true ; that strong infirmities bring strong afflictions : as wee see it did in elie , for his indulgency , and so in david , he had strong , and long afflictions , for his strong lusts . fifthly , we are to remember , that there is an infirmity in a man that hee is sensible of , and strives against it with all his might , and yet cannot get victory over it : god may suffer a man to labour and tugge and yet profit nothing by his paines , but gives him grace which is sufficient for him ; hee gives his pardoning grace , though not his prevailing grace , 2 cor. 12. 9. in this case god will beare much , though he cannot get the victory , yet he may get pardon . sixthly , but there is another infirmity , that befals us in peace and prosperity ; that wee are not sensible of , but are as it were in a sleepe and forget our selves , and so let some infirmity steale uppon us ; and in this case , though it will not quite cut us off from gods mercy , yet it will bring some great affliction upon us , whereby god doth waken us , and bring us unto our selves againe : so he dealt with hezekiah , no sooner was he settled in peace and prosperity , but presently he forgets himselfe , suffers pride to steal in upon him , for which we know how the lord awaked him , so david psal. 30. when he was in prosperity thought he should never be moved ; but then god hides his face , and makes him looke about him , therefore wee must remember this caution : that though infirmities doe not cut us off from gods mercies , yet if voluntary infirmities in w ch our will hath a hand , if such as are not from weaknesse , and want of growth , but from sicknesse , if they be some particular weaknes in a strong christian , if they steale upon us by our owne sloath , and we are not aware , nor sensible of them , then they will bring upon us some great crosse and affliction , and hinder us of some great blessings . the second caution is , that yee take heede , that yee doe not mistake those infirmities that proceede from the regenerate part , for those sinnes that proceed from the ungenerate : for these latter are rebellions , not infirmities , they are wickednesses , not weaknesses , and therefore , we must beware , that we do not mistake the one for the other . to this purpose , it will bee needfull to know what an infirmity is , and this we may doe by the contrary , if wee consider what strength is . now for this wee must know , that there is a twofold strength . first , a naturall strength . secondly , a supernaturall . first , a naturall strength is that , by which we performe the worke of nature ; this in it selfe , is neither pleasing nor displeasing to god ; but as a cypher , when it stands by it selfe is nothing , but a figure being set before it , it encreaseth the summe : so this naturall strength neither pleaseth god nor displeaseth , but as it is in a regenerate man , or unregenerate man , so it helps , or hurts . secondly , there is a supernaturall strength , by which wee are enabled to doe more than nature could helpe us to , and this is either for evill , or good things . first , there is a supernaturall strength that tends to evill , when as to the naturall , sathan addes a supernaturall , to enable men to evill : such a strength have they who dyed for turcisme , and the like ; who kill kings , &c. see how the apostle sets out this , 2 thes. 2. 9 , 10. such a strength have they that write & dispute against the truth , they have the strength of mad men , which we say , are three men strong : so likewise there is a super-naturall weaknes , when to naturall imbecillity there is a superadded weaknesse , in the 8 of luke . 12 , there we see that the first groūd forgat the word : why ? through weaknesse only ? no ; but satan he helps on : he comes , & takes away the word , &c. and so we read of a more than naturall unaptnesse to receive the gospell , 2. cor. 4. 3. 4. the divel he puts to his hand , he blinds their eyes , that the light of the gospell should not shine to them : he helps forward the naturall weakenesse . secondly , there is a supernaturall strength to doe good , as christ bad his disciples to stay at jerusalem , till they were endued with strength from above , luke . 24. 49. because they were to enter upon a great worke , above naturall strength : to wit , to preach the gospel ; therefore they had neede have strength above nature , because they were to preach the gospell . this supernaturall strength wee may know by this ; it will enable us to doe more then nature can , it over-flies the reach of nature , or mortality our common grace : nature can doe as much as lyes in her power , or as is her worke : but there are some things which nature , though never so well refined , can never reach unto . as iron can doe as much as is in iron , if it bee made bright and fit for those severall uses it serves unto ; but if you would have this iron to turne to the north it cannot doe it , till it bee touched with the load-stone , and hath a higher quality added to it . so take the purest water , and it can doe what is in the power of water ; it can moisten , coole , descend , or the like : but if you would have water to heate , to ascend , it must be by a supernaturall power , and by a superadded vertue . and so take nature , and let it be refined , with more vertues , and common graces , and it can doe as much as is in nature . but if you would have it love god , or some such higher worke , it cannot doe it ; the water riseth no higher than the spring from whence it came : so naturall men can ascend no higher then nature , and therefore for workes of a higher reach , there must be strength from above to performe them . but what are those things which nature cannot superficially enable a man to doe ? take the best of the heathen , or the best naturall man , and meere nature cannot enable him to do these things following . first , it cannot bring him to this , to preferre god before himselfe upon this perswasion , that his wel-being doth depend more on god , than on himselfe . secondly , it cannot enable a man to see sinne , as the greatest evill in the world , and so to hate it ; and to looke upon christ as the greatest good in the world , and so to embrace him . thirdly , nature cannot make a mā resolute , not to part with christ upon any tearmes , but willing rather to beare the greatest persecutions on the one side , and to refuse the greatest offers on the other side , then to part with his christ. fourthly , nature cannot make a man to love god , for this is a distinguishing property of a godly man , and so are all the other affections ; now a naturall man cannot hate sinne , cannot grieve for wickednes , as abhomination to god : take this for a rule , that howsoever naturall men may know much , and doe much , yet they have no spirituall affection ; they have no spirituall love , hatred , griefe , or joy . a fifth thing which nature cannot do , and which this supernaturall strength doth , is this , it overcomes and subdues the lustings of our owne spirits , and that , not by restraint ; but putting in it a contrary lusting ; the spirit lusts against the flesh ; this supernaturall strength of the spirit , it hemmes us about , it comprehends and keepes us : acts 20. 22. behold , i goe bound in the spirit ( saith st. paul ) to ierusalem : when a man 's owne spirit would fall loose , this supernaturall strength staies and strengthens it ; when god leaves any of the saints to nakednesse & emptinesse of his owne spirit , hee becomes as another man , as it was said of sampson , they become weake as water , as we see in elias , david , and peter . but when this supernaturall strength is within us , it sits at the sterne , and guids us , and carries us through all . now then if thou findest that thou hast any strength in thee more than natural , though it be but a little , all thy infirmities shall not exclude thee from the mercies of god in christ. is it so ? be not then discouraged for any thy infirmities , but come boldly to the throne of grace : it is a great fault in christians , if because of such , or such an infirmity they be kept from the thron of grace , or weaken their assurance . it was the commendation of iob , who ( notwithstanding all his infirmities ) would not let go his righteousnes looke upon asa , his infirmities were many , as to imprisone the prophet : to trust to the phisitian , more then god , &c. yet because there was an uprightnesse of heart , see what testimony the lord gives of him in the 2. chron. 14. 2. the like in iehoshaphat . so david had many foule infirmities , yet because sound at the heart , god calls him a man after his owne heart . so saraah notwithstanding her infirmities , is commended as a paterne to wives . 1. pet. 3. 6. rahab , her infirmities are pased over , and she commended for her faith and good workes : iames 2. heb. 11. and therefore ( notwithstanding our infirmities ) let us trust perfectly in the grace of jesus christ , and if wee see they doe abound , let us lay the more on christ , as needing his helpe the more . the second use , is , from the first caution : seeing infirmities , though they doe not cut us off from gods mercy , yet they may bring upon us many troubles ; therefore let us take heed of them ; it is not a smal matter to be subject to infirmities : so it was but an infirmity in rebeckah & iakob to compasse the blessing by indirect meanes . but consider what it cost him , a great deale of griefe and paine : and see how deare davids infirmities did cost him : so moses , when he distrusted god , god would not suffer him to goe into the land of canaan ; these were all great afflictions , which their infirmities brought upō them , though they did not cast them out of gods favour , therefore if wee would avoyde such troubles , let us beware of living under infirmities . the third use , is from the second caut on , that we do not mistake rebelliō & wickednes for infirmities and weaknes . now seeing we may easily bee deceived , let us try & examine our selves narrowly ; for it is the use of men to shroud themselves under infirmities , they say , their meaning is good , &c. but it s their infirmity . and on the other side many are upright in heart , & because they have infirmities , they think they have no grace , & therfore we had need to judge both with righteousjudgement . now to helpe you in your tryal , consider , first what an infirmity is : secondly the signes of it . first , an infirmity is such a weaknesse , as when the heart is upright , yet by reason of some impediment it cannot doe that good it would : and doth the evill it wouldnot . so that there must , be first uprightnesse of heart , else it is not an infirmity , but iniquity , the heart must be perfect with god in all things , there must be a purpose to please god in all . secondly the reason , that it cannot doe so , is from some impedimēt that hinders : and this ariseth from the rebellion of his flesh , which leads him captive , makes him omit the good that he would doe , & doe the evill he would not . but now secondly to come to the notes and characters : for a carnall man and a godly man , both bee guilty of one and the same infirmities , as to have their hearts wandring in prayer , in reading , and to idlenesse in their calling , &c. yet these may be wickednesse in the one , but weaknes in the other , and therfore to know this , consider these signes . first , if it be an infirmity , it continues not , but assaults thee by fits , and starts , and so away ; and afterwards thou wilt returne to thy former course : as a stone that is throwne up , it flyes as long as the force of the hand that threw it remaines ; but after it takes its owne course againe : but if it continue upon thee , it is signe that it is naturall to thee : as a stone , it rests on the earth , because it is the naturall place of it : my meaning is not , but that an infirmity may assault a man all his life , for so some may , as we shall shew afterwards ; but i say , it comes by fits , and so is gone . this we see in david , in peter , and the rest of the saints , that their infirmities continued not so , but that afterwards they returned to their course againe . secondly when a man amends not upon admonition , it is a signe it is not an infirmity , if a man intends to goe to such a place , and one should meete him , and tell him , this is not the way , and direct him into the right way , he would thanke him , and returne into the right way , because that is the way hee intended to goe . so if your faces be set towards ieru salem , and one should tell you , here you went out of the way , he would bee glad of it , and returne . so it was with david , when hee would have slaine nabal in a passion , & abigal met him , and stayed him : oh how thankfull he was to god , and her ! it was a signe it was but an infirmity : and so in the case of vriah , when nathan told him , hee was in the wrong : prov. 25. 12. he that reproveth the wise and obedient , it is as a golden eare ring , or as an ornament of gold , saith salomon , that is , hee whose heart is upright , whose intent is to grow rich in grace , hee accounts of those that reprove him , as of goldē ornaments : but if a man after admonitiō & reproofe will take his owne course , it is a signe of his wickednesse , and not infirmity . againe thirdly , a sinne of infirmity is alwayes with griefe and sorrow of heart for that weakenesse : now what is griefe , but the endeavour and strife of the will , when a man cannot attaine to that he would , or would shun something he cannot avoyd , then hee is grieved and pained : as it is in the body ; all the griefe there , is , when a part or member cannot performe its office or function there : so in the soule when it would faine doe such a thing , when the desire of the minde is set on such , or such an object , and it cannot attaine it ; then followes griefe : so here , when the heart is drawne up to please god in all things , and something comes in the way that it cannot , & therefore it is grieved , and therefore in the 2. cor. 10. 11. the apostle makes this sorrow , a ground of their uprightnesse , & it is certaine , where this griefe is not mingled , it is no infirmity . every sinne of infirmity , produceth a hearty complaint , and an earnest desire , and a serious endeavour to have it cured , for every infirmity in a body , that is quickned , that hath some life in it , and so is sensible of it . as in a disease , that a man is sensible of , he tels his friends , or any other , that hee is in company with , of it , to see if they can helpe him , if they cannot he complaines to the physitian , and goes to him to have it cured : so in an infirmity or sicknesse of the soul ; an upright heart , complains to his christian friends , i have such an infirmity , what shall i doe to cure it ? if they cannot help him , he runnes to him that hath the balme of gilead , to iesus christ to have it cured , the 2. cor. 12. 8. 9. this was so in st. paul , he praied three times that it might be removed , he doth not onely complaine as in the 7th of the rom. 24. and desire that it may be healed , as in the forenamed place , where he praies against it , but to this he addes , a serious endeavour , 1. cor. 26. 27. he beats downe his body , &c. that is , he used all good meanes for the overcomming of this infirmity : and where this complaint , desire , and endeavour is wanting , it is a signe it is not a mans infirmity , but iniquity . fiftly , if thy sinne be a sin of infirmity , thou shalt finde in thy selfe a continuall reluctancy , and strife against it : for as there is in thee a body of sinne ; so also a body of grace , which being contrary to the other , will not suffer thee to be at quiet , the spirit will be against the flesh , as well as the flesh against the spirit : and as the flesh will not suffer thee to doe a good duty without resisting , and interrupting thee ; so neither will the spirit suffer thee to sinne without striving against , and opposing it . but if thou canst sitt downe , and let it rest without striving against it , it is no infirmity , but rebel lion , therfore try thy selfe by these signes . but others besides true christians are able to doe this ; for take an unregenerate man , and he wil make the same plea for himselfe , that it is but his infirmity : indeed hee is overtaken sometimes , but it continues not ; and when hee is admonished or reprooved , hee findes his heart yeel to it , and he grieves , and is sorry for it , hee complaines of it , and seekes to helpe it , and strives against it , and therfore these are not sure signes to distinguish him from another . i answer , that there is something in an unregenerate man which is much like , and comes very neare to that in the regenerate man , he may doe much by that light he hath , but yet there is a broad difference betweene them : for the regenerate man hath another object about which he is conversant , he hath a new light put into his heart , he is renued in the spirit of his mind , and he hath the law written in his heart , 2. cor. 3. 3. heb. 8. 10. that is , all the spirituall duties that are written in the law : and hee hath something in his heart that answers to what is in the law , as tally answers to tally ; or as that fashion in the lead , to that in the mold ; or as in a seale character answers to cha racter , impression to impression , so that which is in the seale , the same is in the waxe : so whatsoever is in the law of righteousness , if you could see that which is written in the heart by iesus christ , you should see character for character , print for print ; and so , that if there were not a written law , hee would be a law unto himselfe to obey god , performe duties according to the law written in his heart : now when it stands thus with a man , and something , some impediment comes in the way , that he cannot serve god as he would , the law of his members rebelling against the law of his minde , then this troubles and grieves him , this hee complaines of , and strives against , and labours to have it mended . but now a naturall man , hath not the law thus written in his heart , he hath all things revealed to him within his sphaere , to wit of nature , he ascends no higher : and although he hath good purposes and meanings , and grieves and complaines , yet all this is for sinnes committed against common light , against naturall conscience , against the secōd table . now this is in a lower sphaere , they are sorry , but not godly sorrowful , they cannot grieve for omission of spirituall duties , required in the first table , and so wee see they are not pitcht on the same objects which makes a greater difference . now for the further and fuller clearing of this point , we will answere some questions or cases . first , suppose i have striven long against such a lust , and done what i can , and yet cannot prevaile against it , shall i say that this is an infirmity ? to this i answer , first , that we may be , and are often deceived in this , when we have striven long against it ( yet wee grow worse ) and that the infirmity gets ground of us ; for an infirmity may appeare to get strength , when as it looseth it . as when we cleanse a pond , it appeares more muddie then it was before , though in trueth it loseth mud more and more . every contrary , the more it is resisted , the more it appears ; as fire the more cold is about it , the hotter it is : so an infirmity , the more it is resisted with the contrary grace , the more it appears to prevaile , though in trueth it loseth ground and strength . and therefore secondly i give this rule , that though you have striven , yet you must not leave off , but continue your striving still , and yet be content with gods hand in suffering such an infirmity in you : for there is a double contentment ; first , that which is opposed to murmuring against gods hand , and impatiency , and so we must be content to suffer an infirmity on us : we must not repine at gods proceedings . secondly , such a contentment , as is opposed to striving against the infirmity , and so we must not be content to suffer it on us , but must strive constantly against it : as in a naturall disease wee are to labour to have it cured : but if god will have it lie upon us , we must be content : so here wee should continually strive against our infirmities ; but if god see good to let it rest upon us , wee must be content with his hand : for god doth it that wee might have something to humble us , and humility is the nurse of grace , without which all grace would wither and decay . and againe , the power of god rests and dwells in an upright heart , and that must have an empty place ; and humility makes roome for this , when the power of god dwels in us , when it beginnes to settle in a mans heart : if he now begin to grow up in conceit of himselfe , this expells the power of god , and crouds it out : and therefore god would have something to be in us , to keepe us in an humble condition . it is with us as with paul , when hee looked on his infirmity ; at the first he was impatient , would have no deniall at gods hand , but have it removed ; hee prayed thrice , that is , often , to this purpose . but when he saw it was a medicine , which he thought a poyson , that it served to humble him , & by that meanes the power of god dwelt in him , then he was content , and so should we . againe thirdly , i answere , suppose you doe not get victorie over your infirmity , and you be no better then you were before , nay lose ground of it , yet strive still , for this strife makes you hold head against it , which otherwise you would not do : for if when you strive , you doe but keepe your ground , or lose somewhat , then what would become of you , if you did not strive at all , should you not goe quite downe the streame , and lose all ? yes certainely . as a man that rowes against the streame , so long as he rowes , he doe some good , loseth some ground , and getteth some ; but if he leaves rowing , he goes quite downe the streame . and as a man may keepe the field against his enemie , though he doe not conquer him , yea though he loseth ground ; yet it is one thing to keepe the field , and another thing to bee beaten out , and overcome ; now this continuall striving , makes a man to keepe the field , against his infirmity , and not to be overcome , and therefore its worth the while to continue striving . lastly , i say , that though a man is sure of victory , and that his cause is never so good , and that he goes on a good ground , yet god may in his wisedome so dispose of the matter , that hee may lose the victorie for a time , as wee see the israelites , in a good cause were foiled twice by the beniamites ; and so the disciples of christ that were sent on his businesse to fish , they fished all night in vaine . and so moses though he went on gods errand , yet he prevailed not a good while , but the people were oppressed more than before , exod. 5. and so paul though he was called to goe to macedonia , yet see in the storie what a many letts he had , yet afterwards he planted a church there ; so when wee strive against any sinnefull lust , our cause is good , and wee have a certaine promise , that wee shall overcome , even as certaine a promise as iosuah had , that he should drive out the canaanites , and overcome them , when the lord encouraged him , saying , i will not faile thee nor forsake thee . so sure a promise have wee , in the 1. luke 74. wee shall be delivered from all our enemies , that so wee might serve god in holines : & therfore be not discouraged , though thy infirmitie hang long upon thee , but strive against it , and in the end thou shalt get the victory . a second question is , whether an infirmitie may hang on a man all his life , or no ; for some men may say , i have had a sinne which haunted mee all my life hitherto , and may doe till my dying day for ought as i doe know , and shall i then say this is an infirmity ? in this case wee must distinguish of infirmities , for infirmities are either occasionall , which are occasioned by some other accident , or habituall , w ch stay longer by a man , and these are either naturall to us , and so proceed either from our parents , and so are hereditarie to us , even as some diseases are ; and so wee are subject to the very same infirmities , that our parents are : else they are such , as arise from the temper of our owne bodies . such as proceed from our naturall complexion , or else such as proceed from custome , which is another nature , now i say that occasionall infirmities such as arise from without , as such as come from sathan , these continue but for a fit , and doe not last all a mans life , god doth usually set sathan a limited time , hee may give him liberty to tempt a man , but hee sets him his bounds , thus long he must doe it , and no longer , usually i say god doth thus ; for he may suffer him to doe it longer , but seldome all a mans life . but now for our naturall hereditarie infirmities these may and doe oftentimes continue for tearme of life : for they have a roote in us . now though you doe loppe off the branches , yet the roote will send forth more againe : i doe not say , that they so prevaile , as that they reigne in a man ; for grace will continually get ground against it : but it may remaine in a man so long as hee lives , and god hath a good end in it ; for he would glorifie his sonne in us , not onely at our first conversion , but all our life after , he would make us depend on christ alwayes , as well for sanctification as for justification : he would make us see what neede wee have of a dayly mediatour , and therefore leaves dayly infirmities in our nature to exercise us with , and to cause us to looke up to christ , as the brazen serpent was lift up amongst the israelites . another case may be this , whether a sin against knowledge , and with deliberation may be said to be a sin of infirmity , or no ? to this i answer , that a sinne committed simply with deliberation , cannot be an infirmity : that is , let a man be ever himselfe , without let or impediment , let him be his owne man , let the eye of his understanding be as when the sunne shines , and dispell the mists , so that it may see all before it , and let his will and affections walke at liberty : and in this case a good man cannot sinne deliberately . see the ground of this , romans the seventh , and the seventeenth vers . if i commit sinne , it is no more i , but sinne that dwelleth in me : that is , when i am my selfe , my owne man , not bound up with any lust , i thus doe not sinne , it is not i : but in this case , which is the usuall and indeed all the case of christians , namely , when any passion orinordinate affection , or strong distemper doth either blind the eye of reason , or tye up his affection , so that hee is not at liberty , then i may commit a sin , having long deliberated on it . there may be such distemper of affection as may continue long , and though it doe not wholly blind reason , yet it blinds most of it . and this was the case of david in numbring the people , he deliberated on it : ioab tells him the truth , and reasoned the case with him , and yet hee did it : and so we know in murdering vriah , it was consulted on , and a deliberate actiō , but there was much passion mingled with it : david was not himselfe , there was some strong affection that did binde and tie up the use of the regenerate part , as in drunkennesse , that excesse bindes up for a time the use of reason , so that hee could not walke in the liberty of his spirit , and therefore it was his infirmity : wee may see that passion overcame david for the time , by his com ming out of these sinnes : for when after hee came to himselfe , and saw the greatnesse of it ; as usually when a sinne is committed , ( and not before ) then we see the grievousnesse of it ; so then david confessed hee had sinned , and done very foolishly . so a christian may fall into a course of worldly mindednesse , or the like , and this lust may hang upon a man , and yet be a sinne of infirmity , ● when a man is himselfe hee sees it , and repents it . secondly , i answer , that in this deliberation , which is mingled with passion , there is a double error ; namely , when a man erres either about the ultimate and last end , or when hee erres onely in the meanes . now a regenerate man hath set up god for his last end , whom he must never forsake , nor part with for all the world , but in some particular thing hee may erre : as when he thinkes he may doe such a thing , and yet keepe his god still , or else hee may get pardon of sinne quickly , or else minceth his sinne with distinctions , &c. and so may commit a sin deliberately : for this is a true rule , that any sin is a sinne of infirmity , so long as we doe not erre about the last end , though in some particular wee are out , concerning the means and way to it . but now an unregenerate man , hee deliberates after this manner ; i would have god for my god ; i would not bee without god in the world , but there is such a pleasure , such a profit , which i must needs have , and rather than hee will lose it , hee will part with god , thus hee makes pleasure his uttermost end . a man loves his life , and loves the use of his members ; as of his hand , his arme , or his legge , &c. but he had rather lose his hand or any of his members , than his life . so a wicked man covers his pleasure more than his life , hee cannot live if he have it not ; and god hee esteemes but as one of his members , which hee would not willingly want : but a christian hath god for his chiefe end , and never sins with deliberation , about this end , he wil not forget god upon any termes , but may erre in the way , thinking hee may fulfill such a lust , and keepe god too . another question is , whether a regenerate man may not fall into some presumptuous sins , and so commit a sinne that is not of infirmity ? for answer to this , wee must know , that a presumptuous sin is of two sorts : first a sinne that is simply presumptuous , when wee know such a thing to be sinfull , and yet presuming on gods mercy , we will doe it ; i say thus a godly man cannot sin presumptuously . but there is a sin that is comparatively presumptuous ; to wit , in comparison of our other sinnes , which wee commit with more reluctancy , with more tendernesse of conscience : but some others we commit more against knowledge , and are more our selves when wee doe them ; these are comparatively presumptuous sins , and a godly man may sometime commit them : as we see it was davids case in the matter of vriah , when hee plotted his death . the end of the first sermon . the second sermon , by john preston dr. of d. math. 12. 18. 19. 20. 18. behold my servant whom i have chosen , my beloved in whom my soule is well pleased : i will put my spirit upon him , and hee shall shew judgement to the gentiles . 19. he shall not strive , nor cry , neither shall any man heare his voice in the streetes . 20. abruised reede shall he not breake , and smoaking flaxe shall he not quench , till he send forth iudgement unto victory . i have made choice of these words for the affinity they have with that text , whereof we have so lately spoken in this place , that out of this text wee might prosecute the point already entred upon by occasion of the prayer of that good king in the former text : for christ is heere brought in shewing judgment to the gentiles , and doing it in a meeke and tender manner , as ver . 18. 19. which manner is heere illustrated by the consideration of the persons , to whom this judgement was declared or shewed , who are here expressed under the similitudes of a bruised reed and smoaking flaxe . a reed the weakest plant , that is , not a strong tree ; yet this a broken one , none of the strongest : so flaxe , that takes the fire a great deale sooner than a reed will , especially if it be dry , and have hung neere the fire , but most of all , if it be already smoaking , the least sparke will doe that , yet christ will not quench that little sparke . then he shews the issue of this teaching , till he bring forth iudgement into victory : that is , untill that little sparke have got the mastery , or that hee may &c. and so it is a reason of his tender dealing ; because otherwise , is roughly dealt withall , it never would prevaile as a little coale , if it bee hard blowne , is soone extinguished , but if nourished , and gently dealt with , increaseth to a mighty flame : so the least grace , though as weake as a bruised crushed reed , or as small as aspark of fire , that onely makes the flaxe to smoake , yet if cherished by christ , it will increase , & come at last to victory ; so that in these verses yee have foure things . first , the office of our saviour iesus christ , which is , to teach men judgement . secondly , the manner how he doth it , namely , with tendernesse and meekenesse . thirdly , the persons , namely , such as are very weake in grace and holinesse . fourthly , the issue , namely , that he will bring forth iudgmēt into victory . for the first and second of these . the office ( i say ) of christ , is to teach men judgement , and this he doth with much tendernesse , compassion , and gentlenes : for the former part , that christs office , is to shew men judgement . first , to teach men the just and righteous waies of god , so the word is taken in the old testament . to enlighten men to judge of the waies of god. there be two ends why christ came ; first , to justify , and secondly , sanctifie us , to give us forgivenesse of sinnes , 3. act. last , 5. act. 31. therefore christ is often compared to a shepherd , in the 10 th of st. iohn , ( and many other places ) that feeds his flocke , and he is also called iobn 1. 9. the true light , which lighteneth the world , & every man that cometh into the world ( that is ) if christ had not come into the world , there would not have been one sparke of gods image left in man , neither adam , nor his posterity should have knowne any thing , but a cloud of darkenesse should have seized on mens minds . but now by christs comming every one , even the wicked have this benefit , that they have seen common light : christ lightens every one that commeth into the world , in some sort teacheth them so much as shal make thē inexcusable it is his office to teach men , and he doth it in the next place , with much gentlenes and tendernes : this we will easily grant , if we consider who it is that teacheth , and who we are that are taught , a rude people so hard to conceive , so ready to forget , therefore he had neede have much gētlenes . we say whē one quickly conceives a thing , and then goes to teach it , to another that cannot apprel end it , it will weary him , if hee bee not very meeke . an angry man when he findes any impediment , he flies on the face of it presently , and a proud man , he will not beare so much , nor waite so long . but now christ is meeke , and thinks not much to waite from day to day , to drop in heere a line and there a line , here a little and there a little : he teacheth with much meeknesse ; the reason is in the verse before , christ deales with us according to his nature and disposition . now as it is said before , he shall not strive nor cry ; when the pharisees would have killed him , rather than he would strive with them , he departed , yeelding to them , went his wayes from them . and againe it is said , neither shall his voice be heard in the streets , alluding to an action of his , when he had wrought a great work , he bad them not utter the matter : he came not with pomp , and majesty , as great men , that cannot come into a place , but the towne must ring of them ; hee deterres no man by his greatnes , from comming unto him , but was of an humble and meeke disposition . and according as his nature was , so dealt he with us , teaching us with much tendernesse , and meeknesse : then there is no reason , why wee should bee discouraged for any of our infirmities , for christ will beare with them . if he were not god , and man , that is , if he were not patient in an infinite manner , he could not beare with us : but he is infinitely patient , therefore be not discouraged , in ezekiel 34. 16. ver . he compares himselfe to a shepherd , and ( saith he ) i will seeke that which was lost , & bring againe that which was driven away , and will bind up that which was broken , and will strengthen the weak : where we see , there be foure causes of weaknesse . first , men are apt to straggle out of the way through vanity and weaknesse of their owne spirits . now when a man doth so weaken and lose himselfe through his owne folly ; then christ seeks him , and will not suffer him to be utterly lost . david wandred as well as saul , but god sought david againe , and would not lose him : therefore wee see , that david delights to use this metaphor in psal. 119. 176. againe a temptation may come on a man which is too strong for him , and drive him out of the way , as sheepe when theeves come , are driven out of the fold , whither else they would not have gone : these christ promiseth to bring back againe : as david recovered the sheepe , out of the paw of the lion and beare , so christ will recover his children that were carried away with such strong temptations . againe , suppose there be some wound made in the soule , by some actuall sinne , if there bee some breach made into the conscience , christ promiseth in the next place to make up this breach , that he will binde up that which was broken : a man may complaine that hee is weake and ready to straggle , as before : therefore christ promiseth to strengthen that which is weake , that is , he wil lead them on to a greater measure of strength dayly , whereby they shall bee able to get victory over such infirmities : isaiah 40. 11. hee shall feede his flocke like a shepheard , hee shall gather the lambes with his arme , and shall carry them in his bosome , and shal guide them with young : here wee see , that in the fold of christ there is this difference of sheepe . some are strong that can goe apace , some are weaker , that cannot keepe pace with the other , and they are compared to the ewes with yong , that can goe but a slow pace : some are so weake , that they must be carried , else they cannot goe . now those that are so weake that they cannot comprehend christ , hee is ready to comprehend them : when men are weake , and have not that use of their faith which others have to lay hold on christ ; christ will take hold on them , and carry them in his bosome , and those that are weake and cannot keepe pace with others , hee wil guide them , and drive them on , according to their pace , and hee will drive on the strong according to their strength , and though hee beare with the weake , hee expects more from the strong : see how iacob ordered his flocke in that manner that he would not out-drive them , and shall not god doe so also , who hath taught the husbandman this discretion , isaiah 28. use it himselfe ? surely he will : in the 1. of st. iam. ver . 5. if any man lacke wisedome , let him aske it of god , that giveth to all men liberally , and upbraideth none , and it shall bee given unto him : that is , you shall finde this difference betweene god and man. if one be foolish , and goes to man ; man is ready to despise him , and laugh at him : but if hee aske wisedome at gods hands , he gives it to him liberally , and twits him not with his folly ; upbraides him not with his weaknesse : looke how a tender mother deals with her child , the more its weaknesse is , the more tender she is of it ; so doth christ guide us according to our weaknesse , and tender us the more , because wee are meeke and humble : and therefore wee have no cause to bee discouraged , for that weaknesse which we finde in our selves . wee are indeede exceeding backward to beleeve this , and therefore see what 's added : ezek. 34. 16. he saith he will feede them with judgement : that is , with wisdome and discretion : for hee is wise , and knows how to feed thē , according to their weak capacities , and so his wisedome may bee a ground that he will tender us . againe , his power may shew that he will doe this with us , because hee is able to make crooked things streight : if a man meete with a crooked piece of wood , which he would streighten for his use , and cannot ; hee throwes it away , because he cannot make it streight . men if they are to deale with a scholler that is hard to learne , they give him over , because hee is uncapable ; they cannot make him conceive instructions . but christ is able to make crooked wayes streight , to quicken those that are dull , to put new natures into us ; and therefore hee will not deale so harshly with us . againe , if there be any grace in us , it is his owne worke , and therefore it is for his credit to perfect it . 1 thess. 5. 24 vers . phil. 1. 6. hee should not be faithfull else , if he should not doe it ; but he will doe it : as a worke-man loves his owne workes , and will not leave them unperfect , so neither will christ. againe , it is his fathers will , that those who are weake should be cherished , his delight is still in leading them from one degree of strength to another ; for his power is more seene in them and he hath more thankes from them , as he had from mary magdalen . but some will say , oh but my heart is so untoward , that i feare i never shall overcome ? consider well that place the 42 of esay , 5 , 6 vers . thus saith the lord , hee created the heavens , and stretched them out ; he that spread forth the earth , and that which commeth out of it ; hee that giveth breath unto the people upon it , and spirit to them that walke therein : i the lord have called thee , &c. consider who it is that created the heavens , the earth , and the buds thereof ; that giveth breath , &c. is it not god ? now then suppose he findeth nothing in the nature of man , but an emptines of grace and holines , is it not he that made the heavens when there was none before , and then is not he able to create grace in a mans heart ? againe looke on the earth in the winter , it is very hard , a man would think it should never bring forth flowers , yet in the spring it puts forth many kind of fruites & flowers ; so though thy heart bee as hearbs in the winter , yet god is able to make grace sprout forth there , as flowers in the spring ; besides it is he that giveth breath unto the people , that is , if you looke upon all the creatures in the world , yet none was able to put life in them , but god. so though your soules be like unto a clod of earth , he is able to put life into them , the breath of life , as he did at the first , he is able to enlighten and enlarge them further , and therefore be not discouraged for thy weaknesse . is it thus ? that christ teacheth in judgement , and that with much compassion , and rendernesse ? then this should incourage men to come unto christ , to learne of him , to take his yoke on them : this use we finde to be made of this doctrine in the 11th of s. mat. 28 , 29 , and 30. verses , come unto me all ye that are weary and heavy laden , and i will ease you : take my yoke on you , and learne of mee , and you shall finde rest to your soules : for my yoke is easie , & my burden is light : that is , let a man look upon christ and his waies , and usually they are discouraged with the strictnesse of religion , they thinke they shall bee too straight laced , and bound with fetters , that are too straight for them . no ( saith christ ) feare not , for i am meeke and lowly , and such shall you find my dealings to be towards you . there be two things in the text to moove us to come in to christ , and to bee subject to his yoke . first , the nature of the thing it selfe , it is an easie yoke : before you come to me , you are like men in prison , but when you come to me i losen you , and set you at liberty : before you were as in darknesse , but when you come to mee i enlighten you : before you were as men in sicknes , but when you come to mee , i strengthen and heale you . a second thing , is from the person you have to deale with , that is , christ : come unto me , for i am exceeding gentle , and meeke , and such shall you finde mee : iohn baptist and moses came roughly ; but christ is come in tendernesse ; if you be subject to infirmities , hee is ready to passe them by ; if you bee overcome with them , hee is ready to recover you : and therefore now come in to christ ; submit your selves to his yoke , to his teaching and discipline , to his rule and government , which is so easie . but if you wil not , he will rule you with a rod of iron , and breake you in peeces like a potters vessell ; if you stand out with him , then none is so rough as he , and therefore observe him . if a king should say at his coronation , he would open all the prison doors : would not offenders take that opportunity ? or if a creditor should say to his debtors , come to me at such a time , and i will forgive you and your debts , and give you in your bonds : would the debtor over-slippe that time ? so let us , when christ offers himselfe to teach us with such tendernesse , goe to him , take that time especially ; considering , that these are such times as are in gods owne power ; those things that are in our owne power , we may doe what we will with , and take our owne time : but these times are not in our hands , but in gods : and therefore take heede of over-slipping that time , when christ carries himselfe as a nurse unto us : there is a time for every purpose , and that lasts but for a season eccles. 3. 11 , 12. there is a certaine season which god hath appointed for every purpose , there is a time when the business may be well done , and if that be let slippe , it will not succeede , but he will be snared in an evill time , because hee knoweth not the good time . therefore when it is past , his misery is great . so cheifly there is a time of receiving grace , but this time a man knowes not , yet he is undone if he passe it ; therefore take heed of overslipping any offer of grace : procrastination in all things is dangerous , but here especially . now that which deceives us , is the deferring : but we must not deferre one day , and say , then wee shall doe it another , no , for then we shall let the time be past : as in a chariot , the wheeles runne neere one another , but they never overtake one another . and as in a clocke the minutes are but little distant one from another , yet none of them are together , so the devill by his cunning thinkes to make you doe it now , and by and by , till he have made you passe your houre : therfore take heed of deferring , and come in , whilest christ doth expresse himselfe thus unto you in these tearmes , whiles he deales thus tenderly and gentlie with you . it is a very dangerous thing to lose the opportunity of receiving christ when he offers himselfe , when he deales gently , which wee gather from that place , thus ; if there bee a time for every purpose , then certainely there is a time for the greatest businesse that a man hath to doe on the earth , that is , to come in to christ , and receive him ; and if the miserie of man be great upon him , if hee let slip other seasons , much more if he neglect this ; but now there is a time for every purpose , as these places testifie . and to instance in some few gehezi tooke a gift of naaman , 2. kings 5. saith elisha to him , is this a time to take gifts ? there was a time when thou mightest have done it , at another time , of another person thou mightest , but this was not a time : for naaman was a stranger , and did not know the customes , and elisha would give him his health freely , and therefore it was not the time , and therefore we see the misery was great , the leprosie clave to him and his posterity , because he knew not the time ; so saul because hee sacrificed before samuel came , the thing he did was good , but he tooke not the right time , he was too hasty , he knew not his time ; and so his miserie was great upon him ; god tooke the kingdome from him , and gave it to his neighbour , 1. sam. 13. 13. 14. so iacob when he sought the blessing , he thought he did a good thing , but he did not stay the time , so the misery was great upon him : see what a long peregrination , what a hard service did he undergoe under his uncle laban , and all because he knew not the right time : so the israelites when they sought a king , if they had staied their due time , god would in his due time have revealed unto them , that david should be their king , for he had so appointed it : and therfore because they missed of the time , their misery was great on them , so likewise for other purposes , so for this ; there is a time for a man to come in , and take the offer that christ makes , a time when he is kind and gentle , and ready to receive us ; if wee know not this time , and so overslip it , our miserie will be great upon us . now then it is very requisite to know , and finde out this time , because if wee choose gods time , god will joyne with us in the worke , and so it will bee done with ease , eccles. 3. 9. 10. a time to love , &c. what profit hath he that worketh , in that wherein he laboureth ? i have seene the travell which god hath given to the sonnes of men , to be exercised in it . ( that is ) men take much travell and paines to bring their purposes & ends to passe ; when they doe not take gods time , and what profit have they by it ? now if you will open when christ knocks at the doore , harken to the motions of the spirit , and blow them , and nourish them , and it will bee done with much ease ; but if you misse this time , your misery is great ; you may desire , and crye , and pray , and never the better , eccles. 9. 12. for a man also knoweth not his time , as the fish is , that is taken in an evill net , and as the birds that are caught in a snare , so are the sonne of men snared in an evill time , when it falleth suddenly upon them : there is a double time , as wee may gather out of these words ; a good and acceptable time , so called because god is then ready to accept and receive us , if wee come in that time , and if wee doe not make use and embrace that good and acceptable time , then the evill time shall fall upon us , we shall bee caught in an evill net and snare : there may bee a good net come on us , as affliction , sicknesse , and the like may come upon us , so as to doe us good , as we catch at some things to preserve them alive for a better condition then they were in : but now if we over-slippe the good time , then the evill net shall fall upon us , sicknesse , death , and destruction shal come on us suddenly as a snare : that wee may see the ground of this , see what christ saies , luke 19. 42. 43. i thou hadst knowne , even thou , at least in this thy day ; the things which belong to thy peace : but now they are hidden from thine eyes : he speakes it to the iewes , who yet enjoyed the ministry of christ , and hee tels them that the time of their visitation was past . so that a man may have the liberty to liveūder the ministery , long after that god hath rejected him : christ came then and visited the iewes , and al profited nothing ; then they were like the figge-tree that christ cursed after their day was passed : and this day may be long before a mans death , he may live long rejected : and therefore let us take heed we doe not stand out our time . in outward things we are wont to anticipate and prevent time : so iacob got the blessing before the time : and the israelites sought for a king before the time : and so men would be hastily rich ; and so for pleasures , if wee would stay gods time , to take it after labour , we should doe well , but wee prevent our time here ; but in spirituall things wee are too slow , let slip our time , to come after : but this is dangerous ; take heede of it : it 's a good note which the stoiks have ; some things are in our owne power , and in them wee may use our owne liberty , but other things are in the power of others ; and then we must take the opportunity while it 's offred , wee must saile when the winde blowes . now of this latter kinde are spirituall things , and therefore wee must take the time that 's offred : indeede if the time were in our owne power , or if we knew the time , then wee might delay : acts 1. 11. it is not for us to know the times which the father hath kept for his owne power , and no man knoweth what shall bee , neither can any tell it him , and therefore take heede of letting slippe the time : sathan deceives us in this , just as the lapwing doth when a manis neere her nest , she flyeth a little before a man , and then lighteth , and flyeth a little further , till it hath led us quite out of the way . so sathan makes us deferre a little longer , and a little longer , till our time bee past ; and therefore deferre now no longer , but come in unto christ whiles hee offers himselfe in a loving and tender manner . and so much for the office of christ , which is to teach , and his manner of teaching , with much meeknesse and gentlenesse . now followes the third thing to be considered , & that is the persons that christ hath to deale with , such as are very meeke ; compared here to a bruised reed , and smoaking flaxe . a reed is of it selfe very weake , and shaken with every wind , and not onely so , but broken with the least force . so a christian may be subject to much unevennesse , and inconstancy in his wayes , shaken with every temptation ; but when this shall be a broken reed , this is a further degree of weaknesse : and so for smoaking flaxe , it must be an exceeding little sparke , which will not cause flaxe to smoake , and yet with such weake ones hath christ to deale : he will not breake the bruised reed , nor quench the smoaking flaxe . now from the persons that christ teacheth , that is , weak ones , observe this point . that there may be exceeding great weaknesse , in true christians ; wee see in the text they are compared to the weakest things , a bruised reed , and smoaking flaxe : the first reason of it is this . because it pleaseth christ in working grace , to doe it by degrees , hee might have perfected the worke of grace altogether as he did in the work of creation in an instant , but he dealeth with us now according to the course of generation , as a plant is first sowne , then riseth by degrees : so we in the beginning of grace are exceeding small , hee heales us as he did the blinde man , not altogether , but by little and by little . first we see more darkly and confusedly , and then more clearely , and he heales our lamenesse , not altogether by setting us on our feet at the first , but he gives us strength by degrees , first , to goe on crouches , as it were , or to creepe or steppe forward , and afterwards to goe more strongly : and hence it is that there are many weak , because grace is but weakly wrought in them . now the reason why christ doth thus lead us on by degrees ; is first to humble us , and to let us see that the worke is not of our selves , it is god that workes in us according to his good pleasure for when wee are brought on by degrees , thus it makes it evident unto us , that we receive strength from another . secondly , hee doth it for his owne glory , that wee might know the righteousnes of christ : in the 8 of deut. 2. 17. there is set downe these 2. ends , why the lord led them through the wildernesse , & not the nearest way . first , gods end in it was to humble them . secondly , to let them know that hee did it for for his owne sake . so he doth here to humble them , and for his own glory , god doth not perfect grace at the first , but by degrees , and likewise that they may know his power , that it is his strength in which they walke , that if a christian should bee left to himselfe , he would quickely finde that it is christs power that hee must walke in , that must goe along with him to guide him , and to deliver him from his enemies . now for the use of this it may serve to comfort weake christians ; what though thou art not at that growth as other christians are ? yet bee of good comfort : a reed hath life in it as well as the strongest oake , what though thou canst not see the flame of an holy conversation , but only the fume ? yet you may know there is fire : men that are in the covenant , are like men that are gonein at a doore , or into a church or the like . some are further in then others , but yet all are in ; so though the weake be not so forward as another , yet hee may bee in , though not so farre in : for a budd drawes sappe from the roote , aswell as the fruite , why so thou must be a budd , and have grace in some measure , though not in so great a measure , yet thou maiest bee a true christian , though a weake christian . but you will say that it is a hard thing to be perswaded , that god will accept of such a weakling as i am . therefore consider the nature of christ , for wee are deceived in that as in other things , in 2. of the heb. verse 17. wee see that it behoved christ in all things to be made like unto his brethren , that he might bee a mercifull and faithfull high preist , &c. christ is our high-priest , now there are 3 offices of our high priest : first he was to receive every sacrifice . secondly to offer sacrifice daily . thirdly , to lay the wood together , and preserve the fire . now then it belongs to christ to receive every sinner that comes to him , as it did to aaron to receive the sacrifice ; and if christ should not doe all that belongs to his office , he should be an unfaithful high priest : but he is called a faithful high priest : if then a sinner come to christ , and saith ; lord i know that god is a consuming fire , and i dare not come to him in my selfe , but in the merit of that sacrifice which thou offredst : christ cannot reject him ; but saies hee to him : come unto me , and i will receive you : if they doe but come , hee cannot but receive them , else hee should bee unfaithfull in his office , and in his promise : but he is faithfull in both , and not only so , but he is a mercifull high priest , and so will pitty them that come unto him : and if you have many sins daily renewed , many infirmities and imperfections ; why , it is christs office to renew the sacrifice daily , hee offers up a daily sacrifice for us , even his owne righteousnesse ; and as he doth this for justification , so for sanctification also . when sacrifice was laid on the altar , the priests could not bring fire from heaven to consume it ; but god sent it , and so shewed that it was accepted : wee may lay the wood together , but cannot bring fire from heaven : but christ is a priest of an higher order than was aaron ; hee will kindle this fire of sanctification , and encrease it , and keepe it still burning , it 's his office so to doe ; and therefore doubt not but christ will receive you . oh , but this were some comfort , if i had assurance that i had but one sparke of true grace in me : therefore how shall i know that ? i answere , there bee 5 signes laid downe in the text , whereby a man may come to know this . first , in these words , he will bring forth judgement into victory : that is , the first thing that christ doth , even to set up a right judgement in thee : when the apostle prayes for the philippians , hee prayes , that they may abound in knowledge and judgment . secondly , there is life in a bruised reede , as in the strongest oake . thirdly , there is fire , though never so small , as in the strongest oake . fourthly , there is a combate . fifthly , there is victory . now for the first of these , consider whether christ hath set up his judgement in thee : when the apostle praies that the philippians may abound in knowledge and in all judgement : that is , that they may discerne of things that differ , and hee takes it for granted that it was right , else hee would not pray for the encrease of it . so that when a man can discerne of things that differ , when hee can put a difference betweene the waies of god and sin , between spirituall priviledges , and outward vanities , between trueth and falshood ; then there is a light come into a man , and this makes them pure and blamelesse , fills them with the fruites of righteousnesse : now then if thou hast this in any degree , thou hast the spirit of christ : as it was in christ , esay 11. 2. 3. hee had the spirit of wisedome and understanding , the spirit of might , the spirit of knowledge and of the feare of the lord. so is it in all his members ; they have the same spirit , and doe not judge according to the sight of the eye , or the hearing of the eare , but judge righteously , for there is a two fold judgeing , first , when our eye or eare judge , and wee judge according to that ; when wee send out our spirits and heare what they report , and this is ready to bring in a false report , to say that sinne is sweet and pleasant , and it will represent grace as vile , because it judgeth according to outward appearance , and the outside of christianity is base , in regard of misreports , that are brought up of it ; as the tenne messengers brought an evill report upon the land of canaan , and in regard of the outside of it in those that professe it , who are many times poore & contēptible men , & in regard of the infirmities and failings of the saints ; now if a man judge by the eye , that sees nothing but the outside , he will esteeme of religion as base . but it is otherwise when a man hath the spirit of judgement , he will looke further into things , he pries into the inside , and then he will not judge of the wayes of god , and of sin as the world doth ; but will see a basenesse in sin , and an excellency in religion , because he is enabled to judge aright . for christ , as he makes his princes and priests , so he makes them prophets likewise , to judge and discerne of things aright , and this he doth by opening the eyes , act. 26 , 18. that is , good things in themselves are very excellent , and desireable , but wee see them not till our eies are opened , there is a vaile drawne over our eies till christ removes it , and opens them . what is that ? why , christ he elevates and raiseth up that light which wee have , unto an higher degree , and that is by putting a new light into their soules iohn 1. 9. that is , the true light , which lightneth every one that commeth into the world . before the creation was compleate there was some light ; the first day after the sunne was created , and after the fall he enlightned every one that came into the world : ( that is ) all men have some light or other by jesus christ ; before there was no sparke of light in us , but all that wee have is by christ : that glimmering light which is in naturall men , is but a sparke of the new image , which christ hath put on us : but in this , christ raiseth up the light higher and higher ; and when this new light is put in us , then a mans eyes are said to be opened , when hee can see round about him , and discerne that excellency in grace , and that basenesse in sinne , which were in them before , but they could not see it . as the chariots and horsemen were with gehezi , but his eyes were not opened to see them : and so the well was neere hagar , but shee saw it not till god had opened her eyes , and shewed it unto her . so death and destruction may be very neere an unregenerate man , and he not see it till god opens his eyes : so also a christian may have ground of comfort , and he not know it , till god sheweth it unto him . now where a mans eyes are opened , that hee can see thus round about him , then hath christ set up this judgement in a man. but here now all the businesse will bee to discerne between the common judgement of a man , and this right judgement which christ sets up in him , which difference is seene by these particulars . first , they differ in the authors of them : another mans judgement is borne and bred with him ; but this comes from above from god : it is a new judgement , yea , a renewed judgement ephes. 4. 23. be yee renewed in your spirits & minds : when thou hast such a judgement of sin and godlinesse , which thou hadst not before , this is a new judgement . secondly , they differ in regard of the subject : this new light is alwaies in a pure heart ; the other , not : so long as the heart is overwhelmed with lusts , so long the eye of the soule is dimme , as in a mist , that wee cannot see before us ; but christ takes away this mist : titus 2. 11 , 12 , 13 , 14. when the grace of god hath appeared , &c. then wee see cleerely : wheras the unregenerate man never judgeth aright of an holy way ; because his heart is full of lusts , which are as mists , that they cannot see . thirdly , they differ in the measure . common light wil perswade you of common truth , or of truths in generall , that such and such things are commendable ; but if you come to a particular action , and practice that , you must do this , and this , here it failes him : but this right judgement helpes a man to doe particular actions ; it inlightens him in every particular , takes away all objections , and guides you in the right way 2. tim. 2. 7 consider what i say , and the lord give thee understanding in al things , ( that is ) i have told thee these things in generall , but when you come to particular , the lord must direct you . fourthly , they differ in the growth : this right iudgement growes more and more , it is as the light that shines clearer & clearer , till it be perfect day : esay 42. 3. 4. hee shall bring forth judgement unto trueth : when this iudgement is put into a man , every thing adds somthing to it : a good heart makes use of every thing , but another man that hath but a common sight hee doth not grow , but is apt to be offended , and at length that light that he hath turnes into injudiciousnes of minde , you shall find it decrease more and more , 2. tim. 3. 13. evill men waxe worse and worse , for that light of theirs is but like a flower , which when it is at the best , fades and decayes ; and the reason of it is because god giveth a man leave to use that common wisedome that he hath for a time , but when they doe not improve that knowledge that they have , then god takes it away from them , and turnes it into foolishnesse , as wee may see rom. 1. 25. because they changed the trueth of god into a lye , therefore they were given up to vile affections : 1. cor. 1 , 19. god will destroy the wisdome of the wise , & bring to nought the understanding of the prudent . fiftly , they differ in the effects w ch they produce , for first this right iudgement brings forth poverty of spirit , when as before a man thought he had some good things in him ; now he sees hee is nothing . saving wisedome makes him see himselfe empty of all that was good , makes him see that before he knew nothing , as he ought to know ; but now common iudgement breeds pride , it puffes a man up , 1 cor. 8. 1 , 2. and makes him preferre himselfe before his brethren . secondly , this right judgment , it causeth a man to know every thing , as they ought to know it , when hee knowes a right use of it : as for example , a man that knowes his ground which hee owes , when hee knowes what graine it will best beare , what tillage and manure is best for it , then a man knowes his toole as hee ought , when hee knowes how to use it as hee ought . so a man that knowes sinne as he ought , when he lookes upon it so as to lose it and loath it , then knows he the promises as he ought , when he makes that use of them , as hee should make ; when as other men minde them no more than their old shoos : and then we know forgivenesse of sinnes as wee ought , when we thinke it the most precious thing in the world : and so if wee knew earthly vanities as wee ought , wee would weane our selves from them ; yea , from all world ly things : as the lusts of the flesh , and pleasure , the lust of the eye , and riches , honour , and pride of life , or any other excellency in the world , bee it what it can be , wee will not then endure it . now when a mans eyes are opened , and he is savingly enlightned , and knowes these things as he ought , then hee lookes on carnall pleasures , and sees they will bring bitternes in the end : when he looks upon riches , hee sees that to be true which is said of them : why wilt thou set thy heart upon them , which are as nothing ? hee sees they are uncertain , insufficient , and not able to satisfie his soule : and for the pride of life , or any excellency which before he greatly prized , now he accounts it vile and contemptible , this the spirit of right judgement enables a man to doe . thirdly , the singlenesse of the eye is another effect of this , it teacheth a man to looke on things with a single eye : math. 6. 22 , 23. there is mention made of a single eye , and of an evill eye : if a man hath a single eye , hee will not looke on god and on the world , but on god alone , cleave to him , and serve him alone ; the other is called a wicked eye , because there be many lusts on which it looks . but this right judgement makes us looke on god singly , abstracted from all other things . a fourth effect which this right iudgment pronounceth , is , conversion of the whole man unto god : if thine eye be single , thy whole body is full of light , ( that is , ) shall be set straight ; and when this is not done , it hinders our conversion unto god , as we may see in the 13 of math. 15. wee cannot looke on other things , and turne our eyes upon god at the same time . fiftly , this right iudgement it sets up , and makes a man willing to be guided by the word of god , by the ministers , or any servant of god , a child may leade him , the weakest christian may leade him , if they bring spirituall reason , as naturall men are led by reason , so these by the word of god. sixtly , it makes a man able to practise that hee knowes , whereas another man knowes much , practiseth little , but this iudgemēt brings forth practice , this knowledge will leade us into action , and so much for the first signe , whereby wee may know whether christ hath wrought any sparke of grace in us , namely , if he have set up his iudgement in our hearts . now for the second ; this is such a iudgement as begets life : a reed hath life aswell as an oake now if you would know if this life be right or noe , you shall know it by the heare , there is fire : so if we would know if this bee right , see it by the cōbate ; if you would know if that be right , try it by the victory : well then , now we have to speake of the second signe ; consider though you bee weake , whether you are not as a bruised reed yea or noe , which hath some life , some strength in it . a bruised reed will he not breake , here we will consider 3 things . first that there must be some strength and life in the weakest . secondly , this strength is subiect unto bruisings , a bruised reed , &c. thirdly , that christ wil heale al these bruises , he will not breake the bruised reed , but will bring forth iudgement into victory . for the first of these , there must be a reed w ch hath some life in it : now life is such a faculty wherby creatures move themselves in their owne places , so say philosophers : other things that have not life , may move themselves when they are out of their owne places : as a stone when it is out of its owne place , moves downwards , and fire here below , being out of its place moves upwards ; but nothing can move it selfe in its place , but that which hath life in it ; to apply this to our purpose , whosoever moves himselfe in the wayes of god , hath life in him ; there bee many things may move us towards god , as good education , a powerfull ministry , good company , and the like , as ioash and amaziah , were good while their good friends lived , but all this doth not argue life in us , because they are but extrinsecall causes , as a hand may make a stone move upwards , the stone hath not life therefore ; but when a man is so farre inlightned , so fashioned and formed by iesus christ , that hee judgeth aright of the waies of god , and being thus formed , he moves himselfe to doe good , then he is said to be alive , when christ shall set up iudgement in the heart of man , to see the evil of the waies of sinne , and the good that is in the waies of god , even then , hee moves towards those wayes naturally & willingly , such a one hath life in him : let some consider this , that live in the church , under good tutors , or masters , or parents , that are carried on in a crowde of good company , they may do much , and yet have no life , because it may proceede from an outward cause ; not froman inward perswasion of the heart , of the goodnesse of the waies wherein they walke . there is a two-fold perswasion : one is , that the wayes of god are good ; a bare perswasion onely , and yet this stirres not men up to walke in these wayes ; but it lyes dead in the heart . but there is another perswasion which is ingrafted in the heart , that moves a man to new obedience : 1 iames 21. 22. so wee shall finde there a double expression of light : one , which barely shewes men all evill and good : but there is another light ; with life , iohn 8. 12. he that followeth me , shal have the light of life : it is an hebraisme , hee shall have the light of life that is , the lively light : ephes. 5. 14. awake from the dead , and christ shall give thee light . the first difference betweene them , is , the one reveales the wayes of god , but so , that the affections are not mooved , the hands are not set on worke . but the other is , when that the wayes of god are so revealed , that wee see an amability , an excellency in them ; and so , that we lift up our hearts unto the waies of the lord , as before we did unto vanity , ( that is ) wee desire earnestly to walke in them . consider how you sitted up your hearts to riches , pleasures , and other earthly vanities ; if now you so lift up your hearts to walke in his waies ; then here is that inward perswasion ; that lively light wrought in you ; that life whereof wee speake : this life is nothing else but that which the scripture calleth faith . now there is a dead faith spoken of : and how shall wee know it to bee dead ? thus , when it stirs us not up to good works : and howshall wee know it is living ? when it moves us willingly and readily to duties of obedience , christ dwels in the heart by faith , so saith st. paul , the life i now live , is by faith in the sonne of god , gal. 2. 20. ( that is ) there are two men that looke on christ ; one lookes on him , beleeves all the promises , all threatnings , all his word , opens his heart , & le ts christ come in , and rule , and doe there what he list . another saith ( if you aske him ) that he beleeves all this , but we shall know it by this : because it doth not make him moove forwards unto new obedience : now according to our life that is in us , so is our strength , the lesse life , the lesse strength , revelations 3. 8. the church of philadelphia is said to have a little strength : now if you would know whether you have true strength or no : you must distinguish betweene life and strength , to wit , the least degree of strength will first enable a man to do all things in some measure ; though not in that measure you should : it wil enable you to love god , to beleeve , to pray , &c. you can doe something of every thing . phil. 4. 13. i can doe all things through christ that strengthneth mee . secondly , though it do not reach the highest degree , yet it aimes at it , and hath a desire to come to it ; after he had said , he had not yet attaind to perfection , but aimed at it , made forward toward it : he ads , let as many as be perfect , be thus minded : the least spark of fire wil endevour to rise above the aire , as well as the greatest , and where true strength is , it wilendeavour to be stronger . thirdly , this is not an empty leveling at it , but it grows up to it ; so doth not other common strength ; there is a strength in iron to resist violent stroakes , and in a rocke to resist the force of the waves , but this is not a vital strength ; so in other men there may be strength of resolution , but it is not a selfe moving strength , & therfore it cōtinues as it was , & growes not ; but in vitall strength , there is a period to which it growes , & never rests til it comes up to it , as we see in plants , and other living creatures , and men , they grow up to their full strength so christiās have their period which they grow up to , & this period is perfect holines , w ch they cannot attaine to in this life : and therfore they are stil growing so lōg as they live . now then see if you have such a strength ; & if you can find that you have , then there is life in you : and that is the first that we propounded to shew , that there must bee some life , some strength . the second thing was ; that this strength is subject to much bruising ; a bruised reed will he not breake : a wea christian , though he have not the strength of a man , yet he hath the strength of a child ; though not of a tree , yet of a plant ; and such strength is subject to bruisings , and the lesse strength , the more subject it is tobruisings , as we see in plants . now bruisings are of two sorts , and both arising from sinne . the first arise from sin as it is unpardoned , ( that is ) as you apprehend sin to be unpardoned , the more ready you are to be bruised . the second sort ariseth from sinne as it is unmortified , when a man sees still that sinne growes up , which he had thought he had cut down , he is ready to bee bruised . the former sort is contrary to the grace of justification , the latter to that of sanctification , now christ hath promised to heale these bruises , w ch is the third thing to be considered , let those therefore that are thus weak , cōsider this promise here , that christ will heale all these bruisings , and so all other , the promise for this purpose that he will heale these bruisings , which arise from our doubting of justification , esay 61 , 1 , 2 , 3 , 4 , ver . this is the bruising for which christ came into the world , to preach glad tidings to the weak , and to binde up the broken hearted , to proclaime liberty to the captives . therefore if a poore soule would goe to christ , and say thus , lord i am bound with a chaine of my sins , and thou camest to set such at liberty , christ hee would doe it ; for he was anointed for that very purpose . and so for the bruisings that arise from sinne unmortified , why christ hath promised not to leave thee , to thy self , nor forsake thee , but wil de stroy all the works of the devill in thee ; therefore goe to christ , and put him in minde of this promise , and say , lord. i am one of them to whom this promise is made , i am as a bruised reed , and as smoaking flaxe ; and thou hast promised , not to breake a bruised reed , nor quench the smoaking flaxe : put christ thus in minde of his promise , and he wil heare , and help , & heal thee . but now here are sōe cases of conscience to be resolved first , some will be ready to say , that they have none of these bruises , that they are not thus weary and heavy laden , because they cannot greive for sin , so much as for other things . to w ch i answer , there may be some violent and sudden griefe , which may exceed griefe for sinne , as davids griefe for absalom ; but here is the difference , the griefe for sinne is constant and perpetuall , but the griefe for some losse or the like , is but for the present . now a spring that runnes and is never dry , yeelds more water then a land flood , which for the present seemes greater , but is soone dryed up : so greife for sin , is like water that runnes from a spring , which continues ; and griefe for other things , is like a land flood which lasts not long . againe they differ in regard of the termes of this sorrow : when a man hath lost a friend , he lookes on it as a total & irrepairable losse , and so greives the more ; and so in like manner , if we should look on the favour of god , as a thing irrevocably lost , his griefe for this would exceed the other . but because he alwaies conceives some glimpse of gods favour , in the mid'st of this mourning , therfore this greife seems the lesse , though in regard of continuance it be greater . oh! but i have not attained to a just measure of bruisednesse . if there bee such a measure of bruisednesse in thee as brings thee home to christ , thou hast attained a sufficient measure , to bring thee to heaven . but this distinction must bee remembred , that there is a double bringing of a man home to christ. one is , when a man is brought so far towards christ , as to bee willing to take the crowne , and partake of the priviledges onely , but this is not sufficient ; but when thy sorrow shall so bring thee home to christ , that thou art willing to take christs yoke on thee , to subiect thy selfe to christ in all things , so much sorrow and bruisednesse as this , is sufficient to bring thee home . oh , but though i am thus farre bruised , that i am willing to beare christs yoake , and to doe that hee shall command me ; yet i doe not finde that this promise is performed to me ; god hides his face from mee , and i cannot finde him , whom my soule loves , and that i cannot finde that my sins are pardoned : and so for bruises belonging to sanctification : i have striven long against such a lust , and cannot see it mortified any whit . to this i answer , that christ in with-holding the comfort , and suffering thee to bee more laded , doth ever fulfill this promise here made , math. 11. 28. come unto mee , &c. but the objection might be made : we have come unto thee , and yet finde no rest : christ therfore addes : take my yoke on you , and learn of me , &c. the yoke of christ is the government of christ , the taking of this yoke upon us , is the subjecting our selves to this governmēt . now the government of christ , consists in two things , first , it commands us to doe many things . secondly , he will have us to suffer many things : and if wee take christs yoke upon us , we must do both . now , a man is willing to doe many things that christ commands , but stoppes at some things ; there is some thing , some duty , which he wil not do ; as prayer , giving of almes , or some other : and so also for suffering , he is willing to endure some things for christ , but there is somthing againe which he cannot endure : reproches , scoffes , and the like . if therefore god hold off comfort for any long season , let a man looke well to his spirit , and see if hee be perfectly willing to take christs yoke upon him , if he were , the promise is certaine , and shall be made good , hee shall finde rest to his soule : and if hee doe not , there is some fault in himselfe . in the tenth of iudges ver . 10 , to the end of the chapter , there the people were burdened , and cryed unto the lord , and yet found no rest : but god deferres comfort , and tells them , he would deliver them no more ; thē the people submitted themselves unto god , saying , doe with us what pleaseth thee , and put away their strange gods , ver . 16. and served god. now when the children of israel were brought to this , to cast away the reliques of idolatry , and to serve the lord perfectly ; then it is said : the lords spirit was grieved for the misery of israel . so if a man would have peace , and have sought it long , and cannot find it , let him see whether there bee not some relique of corruption which god would have cast out of thy heart : and when it 's done , and thou art willing to serve god perfectly , then thou shalt finde rest unto thy soule . and so much for the second signe of true grace wrought in a man , to wit , if there be any life & strength in him , though it be mingled with much weaknesse . the third wee named , that where true grace was there was heat . smoaking flaxe wil he not quench ; where there is smoake , there is fire , and where fire is , there is heate , be it never so small ; and this added to the former of life ; life is nothing else but a sublimary heat , and where there is life , there is heate , all life is joyned with heate : but not on the contrary , where there is heate , there is life . for cold things may be warmed from without , by the sunne ; but where there is heate from an inward principle , there is life . the spirit is compared to fire and heat ; quench not the spirit : he shall baptise you with the holy ghost and with fire : or which is as fire , therefore where this spirit is in a man , there the holy ghost hath bin . now this heat is nothing else , but a solicitous and earnest desire to please god in all things , to get and encrease communion with christ , and to be built up in grace . i say , it is , first , a solicitous and earnest desire , a desire accompanied with carefulnesse how hee may doe to please god in al things , whereas in other men , there is a lukewarmnesse , a remisnesse in all things , they care not whether they doe it or no : but this is an earnest carefull desire , and that in the second place to please god : an hypocrite may have strong desires , let him bee brought to have an apprehension of gods wrath , and hell fire , & he would have an earnest desire to bee delivered from it : but all this is not to please god , but himselfe , & not god in all this : but our desire must bee to please god : see how the affections were stirred ; and what fruits it wrought , they were moved by motives taken from god , and with desire tending to him , and so must wee be . againe this righteous fire hath in it this property , that it purifieth the heart from drosse and filth , and it puts it selfe forth in holy actions , makes a man ready to pray , to speak profitably , and the like ; as fire makes men active and fit for action . lastly , it is alway guided by the spirit of judgement , when you minde that most , which the scripture presseth most , where the heart is upright , a man despiseth none of the waies of god , not the meanest trueth , but would know them all : but that which the scripture most of all urgeth , that hee most earnestly presseth after , and labours to bring his heart unto them , as the scripture is most love and the like , so hee taketh most paines with his heart about this : now therfore try by these properties , whether you have heate in you , or no. oh! but i cannot finde this heate in me , i cannot finde these holy affections in my heart . i answer , consider if thou findest any affections that are holy in thee , though not many ; yea , if thou findest none , consider if thou hast not this smoake , for sometimes a man may finde the fire it selfe , somtimes onely this smoake , what is it ? i answer , when you finde not the affections so moving as you see some others doe , yet you finde in your selfe a carefulnesse , and watchfulnesse over your wayes , that thou wilt'st not runne into sin , though thou canst not doe what good thou would'st : why , here is the smoake , and some fire , though but small ; david was not able to doe as he was wont to doe , to pray as hee was wont , and therefore hee praies god to restore him his spirit , and the joyes he was wont to have ; but yet he was carefull over his wayes afterwards : and if thou findst but this smoak , this care over thy wayes , this resolution to commit no knowne sinne , though thou findst not the flame of this holy affection , yet be not discouraged , thou hast that which is of the same nature within thee : smoake is of the same nature with flame , for flame is nothing but smoake set on fire ; and therefore take comfort , & continue constant still , till god inflames thee , and that is the 3 signe . where there is true grace wrought , there is combate and strife in the working : and afterwards till hee bring forth judgement into victory . before victory there goes a combate : this then is implied , there must be a strife . the disciples strove amongst themselves who should bee the greatest in the kingdom of heaven . this is a property of all his servants : as christs kingdome is not of this world : so are they not apt to contend for any thing in this world . but you may know if you be christs servants , or no , if you contend for spirituall things . strive to enter in at the streight gate , for many shall seeke to enter in thereat , but shall not be able . we see there are two dispositions of men , that some seeke , & are willing to goe to heaven , but take no paines for it ; these seeke saith christ , to enter , but shall not be able to get in : but others strive and contend with all their power , & such must be our strife , if we will get into heavē . the difference betweene the wise virgins and the foolish lay in this , that the wise were more diligent than the other . formall professors may contend , but it is but for a fitt ; they are soone weary of this contention : they leave off rowing , & suffer the boate to goe down the streame : but wee must strive untill we get the victory , and run with st. paul untill we get the prize . and what made him to doe so ? why , hee considered 2 things first , he look't on the crowne , an incorruptible crowne . secondly , he was loath to run in vaine , & lose all his labour so the reason why we doe not contend , is because we doe not consider these 2 things , namely , the prize & crowne of reward , and that else wee shall but lose our labour ; and therfore we must strive : if we be remisse , it is an argumēt that wee have a name to live , but are dead . and therefore consider it , there must be a strife & a combate ; and there will be that , by reason of that original corruption that is in us : we have continuall worke with our owne hearts ; the flesh is ready to have the first hand in every businesse , if wee doe not resist it ; wee shall exceedingly goe downe the winde , if we do not strive , and that hard : for when there is an infused habit as grace is , and a corrupt nature contrary to it , nature is ready to take part with it , which was bred & borne with it . whē i would doe good , evill is still present with me : there is something lay at the fountaine-head , as it were , and stopt him , when hee would doe any good . it is our case also ; in wel-doing we see how backward we are to begin , and when we haue begun , how ready we are to leave off . but if it be a businesse that concernes our selves , we are ready to doe , yea , to over-doe it : how ready we are to idle words , how backward we are to profitable conference ; how ready to spend on our lusts , how backeward to true liberality ; & so i might instance in divers others . and therfore seeing wee have this flesh about us , we had neede to strive ; it is that which a christian should make account of , to do that which he hath not a mind to doe , and not to doe that which he hath a minde to doe ; and so still to doe the contrary , and strive against the lusts of the flesh , and so to restraine his nature from what he would doe . but how should we doe to contend thus ? to give you some directions , fight the good fight of faith : the acting of our faith , and setting it on worke when any thing comes to hinder us , will helpe us to overcome in this combate . let a man beleeve the promises and threatnings of god , and he shall be able to resist the flesh : but let faith bee asleepe , and it will quickly prevaile against us : take the shield of faith : now , what a shield is for the defence of the body , that faith is for the defence of the soule . whē any temptations are suggested unto us , faith is it that repells them ; never is a man overcome but through defect of faith , or when the habit lies hid asleepe in us . heb. 11. when they set their faith on worke , what marvellous things did they ! what made ieroboam so weake , but onely want of faith : what was it that overcame eve ? but onely that shee did not beleeve stedfastly the word of god. on the cōtrary , what was it that strengthned daniel , the three children , and infinite others ? it was their faith . the saints when they have the use of their faith , are very strong : but when they have not the use of their faith are very weake , as other men ; as abraham , how weake was hee , when hee exposed his wives chastity , for want of faith ? and david when hee dissembled , and peter when hee denied his master ; but when hee was strengthned through faith , how bold was hee before the councell ? it was his faith that enabled him to fight the good fight , because he kept the faith , in the profession of it , and in the practice of it , and in teaching of it : and therefore if we would be strengthened to resist our spirituall enemies , we must labour to set our faith on worke , that is the first meanes . the second meanes , st. peter sets downe : dearely beloved i beseech you as strangers and pilgrims abstaine from fleshly lusts w ch war against the soule . first consider that you are but strangers and pilgrimes : for if you take the pleasures in the world , you cannot sit by them , why ? you are but strangers , therefore abstaine from them . againe consider that these lusts they fight against the soule . no man in the world , that did consider that such a man now knocked at the doore , whom if he did let in , would cut his throat , but that he would use all meanes to barre him out : why this now is our case ; they seeke our lives , nay our soules , they fight , there is their force , they seek to prevaile by maine force if they can ; if they cannot , then they seeke to proceed by fraud & cunning : they are ready to perswade us , that they are friends , and not enemies , and that you may go to heaven though you yeeld to them , and that you may quickely overcome them , that if you satisfy them for the present , they will be gone , and trouble you no more , and a thousand such like : but take heed , fight against them , keepe them out , not onely for the present , for they renew the battell , as an enemy if hee bee too weake at one time , in one place hee increaseth his forces , takes more advantages , and renews his battaile againe : so doe these , they will set upon us againe and againe with a fresh force , & if they cannot prevaile one way , they wil try another way , and if they cannot doe good by one , they will use all wayes . and then consider the end of this fight , it is to kil and destroy , as we know the end of a fight is : now these lusts they fight against your soule , and nothing will satisfie them but your life . every time they set upon you , it is a buffetting ; every time you yeeld to thē , it is a wounding , and if you do not resist & strive against them , they wil procure your utter perdition . and therefore i beseech you as strāgers & pilgrims , abstaine from fleshly lusts which warre against your soules . yes , i could be content to strive if there were any hope of doing any good : but i am affraid i shall be overcome , and therefore as good yeeld at the first , as at the last . i answer , there is great hope , yea , assurance of victory , wheresoever true grace is , though it may be held downe long , and saffer many oppositions : yet in the end he shall be sure of victory , till hee bring forth iudgmēt into victory . a fift signe to know if there be saving grace , yea , or no ; if there be , it shall at last have the upper hand ; but all through christ , he that hath begun that good worke , will perfit it : for he will do it , for he is faithful , and in him wee are rich : through him wee shall be more than conquerers , not through our selves ; we are apt to bee discouraged , when wee sit downe and consider what corruptions wee have arising from our natures , which wee thinke wee shall never master . true , we cannot doe it in our owne strength , but christ hath undertaken to doe it for us , hee shall subdue our iniquities . there are 2 things in the kingdome of grace , which when we looke on , are apt to make us discouraged . first , when a man looks on his owne strength , and sees how little he can doe of himselfe . secondly , when hee lookes on the kingdome of grace abroad , and sees how it goes downe the wind , and how the wicked prevaile , & the godly are weake , and goe to the wall : but christ hee will affoord us his strength against our lusts to subdue them , and for the enemies of the gospell , hee will crample thē all under his feet ; it is his promise , he will bring forth iudgement into victory . now christ doth this 2 wayes : first , by watering the buds , the seeds of grace , and maketh them to spring up as willowes by the water courses : his branches shal spread , & his beauty shall be as the olive-tree , and his smell as lebanon : they shal revive as the corne , and grow as the olive , &c. secondly , by removing all these impediments , which hinder the growth of grace any way . and therefore now let us not be discouraged , but make use of these promises of sanctification , which wee are so apt to forget : and though we be as weake as a bruised reed , or as the smoaking flaxe , yet let us not faint , nor give over , but bee encouraged to strive , and contend without reasoning , seeing wee are sure the day shall bee ours : for so is his promise , a bruised reed shall hee not breake , and smoaking flaxe shall he not quench , till hee bring forth iudgement into victory . finis . notes, typically marginal, from the original text notes for div a09958-e290 1 thes. 3. 8. notes for div a09958-e490 doct. 1 reas. 1. reas. 2 reason 3. reason 4. use. question . answer 1. doct. 2. reason 1. reas. 2. 1. 2. reason 3. caution . 1. 1. 2 3. 5. 6. caution 2. 1. 2. 2. 1. question . answ. 1. 2. 3. 4. 5. vse . iob. 27. 5. 6. use 2. vse 3. 2. signe . 2 3. 4. 5 signe . objection 1. answ. difference . quest. 1 ans. 2. 3 ans. 4. ans. quest. 2. ans. ● quest. 3. answ. answ. 2. question 4. answ. 1. 2. notes for div a09958-e4080 doct. 1 1 2 causes . 4 1 obiect . answ. 1. vse . 1. 2. rea. 1. 1 1 vse . objection . answ. three offices of christ. 3. obiection . answer 5. signes . 1. 2. 3. 4. 5. 1. question answer . 1. 3. 4. 5. 2. 3. 4. 5. 6. 1. 2. 2. 1. 2. 3. 2. 1. 2. 2. phil. 3. 14. 15. 3. 2. 1. 2. 3. 2. cases of conscience . quest. 1 1 answer . 2 case . answer . 1. 3 case . answ. object . 1. 2. things . 1. 2. 3. 1 cor. 7 , 11. 3. 4. object . answer . psal. 5. 1. 12 4. math. 18. 1. luke 13 , 24. math. 25. 1 cor. 9. 24 , 25. rom. 7. 21. 1 obiect . answ. 1. tim. 6. 12. ephe. 6. 16. 1 pet. 2. 11. obiect . 1. answ. 5. phil. 1. 6. 1 thes. 5. 24. 2 cor. 8. 9. 1. 2. esay 44. 4. hosea 14. 7. 2. patience and its perfect work under sudden & sore tryals goodwin, thomas, 1600-1680. 1666 approx. 170 kb of xml-encoded text transcribed from 87 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a41527) transcribed from: (early english books online ; image set 109019) images scanned from microfilm: (early english books, 1641-1700 ; 1688:18) patience and its perfect work under sudden & sore tryals goodwin, thomas, 1600-1680. [2], 170, [1] p. printed by s. simmons, for rob. duncomb, to be sold at his shop ..., london : 1666. attributed by wing and nuc pre-1956 imprints to thomas goodwin. errata: p. 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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 patience. conduct of life. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 elspeth healey sampled and proofread 2007-12 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion patience and it s perfect work , under sudden & sore tryals . london , printed by s. simmons , for rob. duncomb , to be sold at his shop in duck-lane , 1666. patience and its perfect work : meditated , and written that week the deplorable fire was at london , and upon that occasion , upon this scripture chap. 1. james a servant of god , and of the lord jesus christ , to the twelve tribes which are scattered abroad , greeting . my brethren , count it all joy when ye fall into divers temptations , knowing this , that the trying of your faith worketh patience . but let patience have he●… perfect work , that ye may b● perfect and entire , wanting n●thing . if any of you lack wisdom , 〈◊〉 him ask of god , that giveth all men liberally , and up●●●●… not : and it shall 〈◊〉 〈◊〉 him . christian patience is m● subject : and the pe●fect work of patience 〈◊〉 4. but as an introduct●on thereunto , i must first ope● some things of the words in 〈◊〉 1 , 2. § . 1 as to the persons 〈◊〉 writes to , they were [ the twelve tribes scattered ] that had bee● and were bereft of their inheritance , in their native countrey and quitting that , had betak●● themselves to banishment ; mu●titudes of them , ( i doe not sa● all ) as appeares acts 8. 1. and at that time there was a great persecution against the church which was at jerusalem , and they were [ all scattered ] abroad thorowout all the regions of judea & samaria , except the apostles . and acts 〈…〉 . we find them travell'd as far as phaenice , cyprus , antioch ; who went from thence afterwards into other countreys . the other apostle who wrote to the same persons comforts them with this : ( 1 epistle 1. v. 4. ) that they were begotten again to a better inheritance , then that of canaan , which now they were deprived of . 2. i observe , that though these had been made , thus sufficiently destitute , and desolate already , and driven from house & home , to seek their livelyhoods , with their families , in forraign countreys , that yet still , great and pressing troubles and miseries did follow them , as one wave doth after another ; they were continually falling into divers and sundry tentations of all sorts . god tryes us every moment , as in job ; we are chastned every morning , and killed , ( that is , in danger of death ) all day long , as rom. 8. god had not yet done with these . 3. he utters the strongest paradox upon this occasion that ever was , or can be uttered . and begins with it v. 2. my brethren , count it all joy when ye fall into divers temptations . thus bluntly and abruptly without any mollifying preface , or sweetning introduction ( unless that of [ my brethren ] ) to make way for it . the fore part [ count it all joy ] seems to carry a morall contradiction in the face of it unto the latter part [ when ye fall into divers tentations . ] and this latter seems to put an impossibility upon the former ; which is the duty exhorted unto . let us consider every word of each . § . 1. were it simply , that they are called upon to rejoyce : how uncouth is this to men in that posture and circumstance they are suppos'd fallen into ! well , but yet count it joy ( sayes he ) : not only moderate , keep in , and smother your contrary passions ; which was the highest lesson , that phylosophy , and the stoicks , the best of philosophers , had taught . but the gospel calls upon us therefore &c. or [ for ] and upon these [ tentations ] to rejoyce . [ count it joy ] that 's the first . 2. all joy . the highest joy : for so all joy must needs be supposed to be . 3. and this , not when they should see by experience , the glorious issue and event these tentations doe produce : but to account it all joy , afore hand ; as if they were possessed of what god promiseth shall be the assured and expected end ; and to be aforehand as sure of it , as if they had it already . 4. 't is not when they are assaulted with troubles , but when tentations are actually broken in upon them , and they lye under them . 5. nor yet , when they are led into them by steps ; or had met with them as in their way : but when they fall into them . 't is a downfall he speaks of , and that suddenly ; at once ; and utterly unexpected , by them . 6. not when you fall into one or two , but into many tentations : as elsewhere , the word [ divers ] here , is translated , 1 pet. 1. 7. manifold : and many is imported in manifold . 7. and those not of one sort , or kinde , but [ divers ] and so of severall sorts , as in good name , reproach , revilements : divers also asto their bodyes , souls : their relations , and families , friends , wives , children : inward , outward man. 8. when you fall into them : as into a pit and snare , and so they falling round about you ; so as you have nothing to stand or leane upon , but all about you , falls with you , and under you , so as in all outward appearance , ye are sunk , and overwhelmed with the ruines . in this case to count. it all joy , to shout as men in harvest , or that have gotten great spoyles : when their miseries are so great , that they cannot be endured , that yet their joy must be so great , as more cannot be expressed . this is the hardest duty , that ever was required of the distressed hearts of men . and yet god would not require it , if it were not attainable ; and it is attainable by no other principles , but of christianity . and argues , that our christian religion ( which is the only true wisdom , v. 5. ) hath so spiritfull and soveraign a vertue in it , that it is able to raise spirits up , unto thus high and glorious a pitch , and perfection in this life . § . but they might say , you have propounded this hard and strange duty to us : what ground is there , that may rationally , and effectually perswade , and bring our hearts to it ? what considerations , that may procure us this joy ; and how may we be wrought up to it ? for god never gave any commandment , but there was a full and sufficient ground , and reason to enforce it . he gives them two grounds : one at the 3. and 4. v. knowing this that the trying of your faith worketh patience . but let patience have it's perfect work , that ye may be perfect and entire , wanting nothing . this is a ground , from what , in this life . the other is at the 12. v. blessed is the man that endureth tentation : for when he is tryed he shall receive the crown of life . this is the reward that follows in the life to come . in the hope , and expectation of which , you may count it all joy , that now you are tryed : for the end and issue of them is a crown of glory , which these doe work , as 2 cor. 4. 17. for our light affliction , which is but for a moment , worketh for us , a far more exceeding and eternal weight of glory . § . i begin with the first , what ground there is in this life , to cause us to rejoyce in such tentations . this , in the. 3. and 4. verses . [ knowing ] that is deeply considering and weighing this principle , of our christian profession , that the trying of your faith works patience . that 's one and the first . in which , the apostle tacitely supposeth this maxime , and builds upon the supposition of it ; it lyes at the bottom , and yet is enough implyed . it is this : that to have our graces , especially to have our faith and patience , tryed , and drawn forth and exercised in us , to the glory of god , is the greatest blessedness of a christian in this life . that this is the bottom ground , is evident : for why else should he propose and hold forth this , of all other , with a [ for ] or particle that gives the reason , of what he had now said ? that seeing their faith and other graces , as patience &c. would be tryed thereby , that therefore they should count it all joy . ( my brethren ) if we had eyes to see , & to consider it , we might know , that as to have grace that accompanies salvation , is the greatest mercy can befall any one in the world : so to have that grace tryed and exercised , and drawn forth to the utmost , is a thing of the greatest moment , the greatest spiritual priviledg that can come to us , after that we have that grace . and therefore when trials come , we are to think with our selves , now , will my graces be tryed ; now , is that befal'n me which will do it : this ought to be matter of the greatest joy to me . for from this ground , and reason it is , that the apostle bids them count it all joy . and hereupon it is , ( for no other doth he mention here ) this alone being the greatest advantage , that a christian is capable of , in this life : and in this life , only it is , that grace is exercised . and the reason of it lyes in this , that for grace to approve it self to god in a way of the greatest well-pleasing to him ; and so as to come to be approved of by god. and for a mans sincerity , to have gods approbation and testimonial , as to abraham , now i know thou fearest me ; this is the greatest priviledge , a saint can have : and this ought to be matter of the greatest comfort . and is our greatest glory , according unto that , 2 cor. 10. 17. he that glorieth , let him glory in the lord , which he there speaks in reference unto what follows in v. 18. for not he that commendeth himself is approved , but whom the lord commendeth . both which the apostle spake , as that which he comforted himself , withall , yea and gloried in , even the lords approving of him . job also comforted himself with this : chap. 23. 10. when he hath tryed me i shall come forth as gold . the apostle saith , the tryal of your faith is more precious then gold : and he speaketh it of the very instrument , or meanes , by which , your graces are tryed ; the very chalcining pot , or the fire , whereby it is tryed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word is ) even that is more precious then gold . then much more the graces that are tryed . and therefore the apostle by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends , and means , these very afflictions , and tentations , by which we are tryed : they are the refiners pot , and fire . you would rejoyce , if you had so much gold given you : then rejoyce , that you have so much affliction , to try your gold. that your graces are so highly valued by god , is the reason , why he tryes them ; he would not be at the pains and cost of it , else . and they being tryed , and holding to be right , and true gold indeed , they have thereupon his approbation upon that tryal ; and he sets his royal tower stamp , and mark upon them ; secretly in this life , and the same will openly appear , to all the world , at latter day , so in 1 pet. chap. 1. 6 , 7. wherein ye greatly rejoyce , though now for a season ( if need be ) ye are in heaviness through manifold temptations . that the tryal of your faith , being much more precious then of gold , that perisheth , though it be tryed with fire , might be found unto [ praise , and honour , and glory , ] at the appearing of jesus christ . it will be found unto praise , then : but it is unto praise , afore god , now , as much as it will be , then . he mentions faith [ for the tryal of your faith ] in the first and chief place , as that grace , which is the most tryed ; and as that , which being tryed , sets all the rest on work . ( i need not much insist on it ) it is faith , that shall be counted for honour and glory at that day , having been tryed . it is faith which bears , and by which we bear the stress of all tentations . it is faith , by which we overcome , 1 john 5. this is the victory which we have over the world , v. 4. even our faith. who is he that overcomes the world ? he that believeth , &c. v. 5. § . a second and more particular principle , or maxim ( which concerns this life , and should cause us to rejoyce ) is , that faith , being tryed , works patience , and that if patience have its perfect work , it will make us perfect christians . [ but let patience have her perfect work , that 〈◊〉 may be perfect and entire wanting nothing . ] he enlargeth no further upo● faith. onely gives it , the honour , that it is the mother grace and of patience especially , whe● it self is tryed . but he ha● no sooner mentioned patience but he runs out upon that and falls upon the greate●● encomium , and praises of it ▪ let patience have its perfec● work , and it will make you perfect now there is no occasion , o● room nor work for patience , unless there be tentations . an● patience its work is but so far as the affliction proves to be . s● then , his second argument run upon this principle . that the ful● work of patience in our souls is of all other graces , the highest perfection of a christian : and therefore count it all joy to fall into tentations : for thereby you will have that grace , drawn forth to the fullest length , wound up to the highest peg ; which is not done , unless tentaons be answerable . and in all your tryals let it but have its swindge , its perfect work , and it will make your persons perfect , that is , as perfect , as in this life , you can be made . § . quest . but in what respect doth it make us perfect ? answ . not only in this sence ( for there is a double sence of that speech ) either , 1. as if when we had exercised all other graces , but yet have not had occasion for this one ; that when this shall be added , that then , they should be perfect christians . but this is not the meaning , for this may be said of any other grace : as if a man hath exercised all other graces , if he begins to exercise any one new grace , it may be said there is a perfection in this respect . as when he says to the corinthians , as you have abounded in every other grace , so abound in this also . but there is another sence , and that is his scope here , which is not to extol a perfection in common with other graces , but a singular perfection to be attributed to patience , that in this respect , it makes a man eminently perfect . for his scope is to comfort them against the greatest trials , and occurrences of their lives , [ tentations : ] and therefore a singular and special encomion is attributed herein , unto patience , which is the shield against them . my brethren , to give the full sence of this , i will make a supposition . suppose a christian to have had the priviledge , to have lived in the exercise of all graces , in a way of acting , or of an active life ; as to have lived in sweet communion with god , and to have walked in the light of gods countenance all the day : and withall to have had the opportunity of doing good , and accordingly to have done much good , in an active way : as having been abundant in good works , holy duties , praying , reading , holy conference , &c. but yet all this while with a freedom from suffering ; so as he hath not had the suffering part yet ; so as there hath been no need for , or use of patience : suppose another christian , who hath been obstructed , & hindred , and kept from such an active life of doing good , with that freedom spoken of , but the dispensation of god , hath disposed him to a suffering life , all his days , and confined him thereunto , and therein his patience hath been exercised under all sorts of tentations : and then withall suppose that patience , with all those gracious dispositions of heart that are proper to it , hath had its free and full passage , thorow his heart ( such as i shall hereafter describe ) hath had its operations , all sorts of ways , according as his afflictions have been . thi● alone would so draw out and exercise all graces , and head them that you would say , this man is perfect christian ; shall i say mor● perfect then the other ? at leas● the text says , that this makes him a perfect man. or again , if you will suppose one that hath been very active i● the foregone part of his life , and done god great service , with a● enlarged heart ; and that at last after he hath done the will o● god , further to crown all , god will exercise this mans patience with great sufferings ; and draweth it forth according to these his tryals , that man is perfect every way : and he lack't till then , that which is his greatest perfection : and he was not before , every way accomplish't . for proofe : that patience is the eminent perfection of a christian . § . itake the instance of our lord and saviour jesus christ . what was christs perfection ? he had been perfect in all active obedience , compleat in all graces , yet the glory of his perfection is put upon his sufferings and his patience , heb. 2. 10. for it became him for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the captain of their salvation [ perfect through sufferings . ] this of patient enduring was , that , which enhaunsed and exalted his obedience so , phil. 2. he humbled himself and was obedient to death , &c. this of patient enduring was obedience learned , heb. 5. 8. though he was a son , yet he [ learned obedience ] by what he suffered . the active part of obedience was natural to him , he being as the natural son , the holy one of god : having the law of god in his heart , and it was his delight , his meat and drink to doe his will. that is , this was natural to him : but for him to suffer , who was the son , and so to be patient in suffering , who was so great a person , this was to be learned , as that which was improper for such a person , the son : and yet ( as i may say ) this perfected the natural accomplishments of him ; this was a lesson out of the rode , utterly uncouth , and extravagant ; he must goe to schoole therefore to learn this : for so that text implyes , this he was to learn , as that which would perfect him , above all . and so indeed to this purpose , it follows in the 9. ver . being made perfect , that is by what he suffered ( as in the verse afore , and chap. 2. he had also said . ) and as that which did perfect him , more then all his other obedience , and rendred him more acceptable to his father : now it was his patience , and enduring , wherein , that his obedience principally lay : which accordingly is so often spoken of him , as heb. 12. 2 , 3. he endured the cross , and v. 2. he endured such contradictions of sinners , v. 3. the same word that here is used for patience : that the verb , this the nown . enduring is put to express patience : and is the word used up and down the new testament , and in this epistle most , to express patience by , as chap. 1. v. 12. chap. 5. v. 8 , 10 , 11. now christ did so endure . he was led as a sheep to the slaughter , he opened not his mouth . hogs cry , but sheep make no din , when led to the slaughter ; or when their throats are cut . and this was christs proper , and super perfection , who is therefore proposed as an example of suffering and patience , to us , and likewise of that glorious end and issue , of it , in these words of that chap. 5. 11. ye have heard of the patience of job . [ and you have seen the end of the lord ] namely of the lord christ . which many of these jews , he wrote to , had seen with their eyes ; or it was transacted in their times , and so in their view : they saw him suffer , and they see him crowned with glory and honour , heb. 2. that was the end of our lord , and his sufferings , which made him perfect . and as it was jesus christs perfection , so it was of the most eminent saints . look again into this epistle , chap. 5. v. 11. and you find the primitive principle that was in vogue to be , [ behold we count them happy which endure ] ( it is still the same word which is used for patience , as was said ) that is , we christians generally esteem them the happiest men in the world , that are most exercised with sufferings , and armed with patience to endure them . they are happy to a [ behold ! ] and so to a perfection , in our common esteem . behold wecovnt them happy . it was a common cryed up maxim , amongst them in those times , and the thing it self in greatest request . then 3. take the prophets for an example ( says he ) chap. 5. 10. he commends them also for their patience , as well as for their prophecies : and though he describes them by this character , and periphrasis , that have spoken in the name of the lord : yet that was but to set out and celebrate the example of their sufferings and patience , the more . he sets the crown upon the head of that grace : nor doth he mention any of the good they had done ▪ nothing of that , but their sufferings only . and then by name , he instanceth in job . god boasted of him to satan , for his former active life in holiness : but you have no mention of that by the apostle , nor in the new testament , but he cryes him up for his suffering , and his patience , only , as that which had endeared him to god , more then all the former part of his life . lastly , take the apostles : the apostle in the revel . puts it into his coat of armes , as a piece of his nobility , and a part of his herauldry . i john who am your brother and companion in tribulation , and in the kingdom [ and patience ] of jesus christ . now upon all these grounds , if you be true , and right christians , and know ( as the apostles word is ) how to put a due estimate upon what is your greatest interest and priviledg in this life , ( viz. the proof and tryal of your graces , and of this grace of patience above all , as the highest perfection of a christian ; yea of christ himself ; and which was the most eminent praise of prophets and apostles ) if you value your being rendred , most pleasing unto god , then count it all joy when you thus fall into tentations . for now you have god and christ , the great , the chief master orderer and designer of these consticts , setting his most gracious eye upon you , pleasing himself to behold how valiantly , wisely , and gallantly , you be have , and acquit your selves : he sits in heaven , as the great spectator of these justs and turnaments , which are to him as spectacles which are sports to us : to which the apostle alludes , 1 cor 4. 9. for i think that god hath set forth vs the apostles last , 〈◊〉 it were appointed to death , fo● we are made a spectacle unto th● world , and to angles , and to men rejoyce therefore as good soldiers would , to enter into these lists , in the sight of their grea● general , and emperour , whom they have given themselves up to please . thus 2 tim. 2. 4. 〈◊〉 man that warreth entanglet● himself with the affairs of thi● life , that he may [ please him , who hath chosen him : to be a soldier . ] therefore get your hearts free and loose from all those entanglements , that arise from adherency to the things of this world ; from inordinate passions ●hat cleave unto the things of this ●ife , which will hinder and wea●en you , as to a bearing●he ●he losses and crosses you meet with , in it : knowing also , that ●ou cannot please the captain of ●our salvation , nor approve your ●elves , more to him , then by a ●atient endurance , which is , in ●he words afore that passage , in ●hat place to timothy , exhorted ●o , v. 3. therefore endure hardness ●s a good soldier of christ . and ●n its coherence , this follows , [ it ●leaseth your general to see it . ] and in the 1. of col. he first , in the general , prayes , v. 10. that they might walk worthy of the lord ●nto all pleasing . which pleasing , as it consisteth in fruit fulness in good works , or the active life of a christian , [ being fruitful in every good work ] in the same verse : so , i● being strengthened with all might unto all patience , and long-suffering ; as that , which is the second , and chiefest , and most glorious part , that a christian is to perform , to consummate the other ; and which therefore requires a more glorious power to work it , then the former , the active part did , as verse 11 shewes : strengthned with a might , [ according to his glorious power , ] unto all patience , and long-suffering . thus much for the opening o● the words , in order to that i am more setly to handle , which followeth . i i. section . i have three general heads to treat of . 1. what patience is . 2. how patience is wrought . 3. what it is for patience to have a perfect work. i. head . what the grace of patience is . § . take it at large , that is , in the full comprehension of it . it is a constant persisting , whether to doe the will of god without fainting , or to suffer the will of god with submission , and quietness , and cheerfulness , to the end of a mans dayes . and thus taken , it respects doing as well as suffering . the good ground is said to bring forth its fruit , all its fruit with patience , in the parable of the sower . it respects , § . first , doing the will of god rom. 2. 7. to them who by patient continuance [ in well doing ( the greek is the patience of good work ) seek for glory and honour , &c. and the reason , why patienc● is required to every good work is because there is a difficult● that accompanies every duty , and to the putting forth of every grace : that we need have patienc● to perform the duty constantly and to continue in the practice o● that grace : there is a difficulty not only from our own corruption , unto which the commands o● god are grievous ; but from th● circumstances of times , places , persons , we live in , and amongst , though they should not persecute . as not to run into the same excess of riot , to speak or doe what , we know , doth not please the company we are in : thus to be chast in sodom , was to lot a tryal : to condemn the world , by a different carriage ; as in being stricter then others on the lords day , or in family duties , &c. to cross the stream : to be singular , and the like . heb. 12. 12. lift up the hands which hang down , and the feeble knees : wherein i observe , that in doing good in any kind , we are not only lame creatures , and walk as those that halt , which breeds an aukerness , unto any duty : but further , we are apt by reason thereof to turn out of the way ( as there ) if rugged : the members we should walk withall are feeble : our hands we should act with , are hanging down : and so the performance hath a difficulty . to goe up the hill of good duties ( though private and personal ) without weariness , to keep strait paths , not to pick and choose our way , and not to baulk the way , or work , which god finds us to doe : especially not to faint , towards the end , when we come to the brow of the hill . these all have a wearisomness in them . now that which principally heartens and strengthens us to all this , is patience , as in v. 1. he had prefaced , let us run with patience the race that is set before us : we need patience , for every step of it , in doing as well as in suffering ; and in the verse immediately afore that exhortation now opened , ( 't is verse 11. ) the apostle puts and devolves an even and quiet walking , upon patience , obtained first by suffering , in these words . now no chastening , for the present seemeth to be joyous , but grievous : nevertheless afterwards it yieldeth [ the peaceable fruits of righteousness ] unto them which are exercised thereby . so as a quiet resolute and strong performance of all the duties of righteousness , is from patience , and is much the fruit of that patience we get by chastisements . the suffering life helps and contributes much to the active life : for as there is a patience required in doing gods will , so suffering his will fits the heart for it . but this of patience in well doing , is not in strict sence , that patience , which is here , in my ●ext , to be understood . patience is therefore , second●y , god●n ●n any kind . and this , doth patience eminently respect : and that is the renowned patience which we almost every where meet with , and which the text calls for ; such , as when sudden and unexpected tryals and tentations ( which they fall into ) fall out , as v. 2. and so is not meant of the difficulties , that accompany our ordinary constant way of personal walking , in performing the duties of our holy profession . § . object . but you will say , my sufferings are not for the gospel ( as theirs here intended were ▪ but they are meer providenti●● accidents , that have fallen upo● me , out of common providence , and but such as befa●● wicked men : they are not from outward persecution , for christ sake , or my profession , but from gods hand . answ . i shall answer this here , once for all . 1. the words of this ver● text , may somwhat relieve us hereion : for it is [ tentations ] at large , that are spoken of ; and tentations arising from sudden downfalls into miseries , and so of any kinde : he doth not altogether restrain it , to temptations by persecution : ( though they are mainly intended : ) but it may , and ought to be extended , to other providential occurrences : and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for patience , signifieth a remaining under any pressures unbroken , and whole ; be they of what kind soever . it respects indeed afflictions mainly , for the gospel , yet not exclusively , to afflictions in common . 2. in the prosecution of this argument , the apostle doth , manifestly , carry in his eye , other tentations , or sufferings , then from persecution , as appears from the examples he alledgeth , to press them , to this patience . for among others , and above all others , he brings the instance of job and his , by name only , as well as of the prophets in general , ( whom christ says , they persecuted . ) thus chap. 5. 11. ye have heard of the patience of job . his alledging the prophets , is but a general , v. 10. take the prophets ( not naming any ) for an example of suffering , and of patience . but that of job singularly , and by name : now surely he would not cite his most eminent example , to confirme his exhortation to this patience he intended , of one , whose case did not come within the compass , and dint of his exhortation . let us therefore have recourse to jobs case , and story . his losses were but providential from god. the sabeans , and chaldeans plundred him of his goods , and slew his servants . and the fire of god , ( or from god , ) is fallen from heaven , so his messengers tell him , chap. 1. v. 16. 't is true , 't was the devil out of spight , that moved them that did it : but they did it , not in a way of persecution , but as common enemies ; as when the clangs of one countrey break in upon another . but it was god , and the devil agreed it together : yea , and 't was god gave first occasion to the devil , to move him to have leave to doe it . so as that was not , for the gospels sake in way of persecution : nor did job at all know of that transaction between god and satan , not all that while his patience was in the exercise of it : but took all as the hand of god , though extraordinary . § . if you now ask a description of patience , as it thus respects suffering the will of god. we must give it , as it is in the word of god , in the height , for that is the rule it self that directs to it : and not lown it , to what is found in our hearts . and yet that which afterwards followes , and will confirm every tittle of it , is drawn mostly , from examples of the saints , either in the old or new testaments : which shew that it is attainable , though with allowance to defects , which accompany all graces in this life . it is a constant , thankfull , joyfull enduring , with perseverance to the end of a mans life , all the tryals that are grievous ; how great , how long , how hopeless soever as to coming out of them : mortifying and compescing the inordinacy of opposite passions , as fear , grief , care , anxiety , which will arise upon such afflictions : with submitting to gods will , for gods glory , and his good pleasure , sake : still blessing and sanctifying god , in all : waiting on god , and relieving ones self by faith , in what is to be had in god , and from god , in communion with him , and from his love , in this life : in expectation also of that glory , which is the reward , after this life ended . i might , in this place , confirm every word and tittle of this description : either , out of examples of holy men , or the rules which the word gives . but i omit the set collection of such proofs here : because that , scatteredly , up and down , in the particulars that follow , this will be found performed . ii. general head . how patience is wrought . § . brethren , while i shew you how patience is wrought , i do withall shew you the way and means to obtain it . for by th● same , it is wrought , by the sam● it is nourished , and maintained and i shall not goe out of th● text , for this . there are two principles here that work patience . the first i● faith , verse the 3d , knowin● this , that the trying of your [ fait● worketh ] patience . and becaus● in gal. 5. 6. it is said , fait● worketh by love : that is , fait● worketh by love whatever i● worketh : therefore we mus● find also , that love work● patience . and that you have in the 12. v. too , blessed is the man that [ endureth temptations ] for when he is tryed he shall receive the crown of life , which the lord hath promised to them [ that love him . ] why doth ●he put in [ to them that love him ] whilest he speaks of him that endureth tentations ? but because it is love inables a man to endure temptation . so that faith in the first place , and then faith working by love in the second place , works patience , or enduring . and the confirmations of these two , will give proofs to the ●atter parts of that description i gave of patience , to wit , those of the souls relieving it self by faith , by what is to be had in god , &c. § . first , how doth faith work patience ? answ . first , in the general , faith is the substance of things hoped for : and indeed of all things that are revealed in the word . that is , it makes them subsistent and real to a mans soul. faith does this , as the eleventh to the hebrews shews . and thereupon faith hath all the motives , and considerations , that the whole word affords , all which it brings in to the soul , and makes them subsistent to it , to support it in tryals . all is let in by faith : that is the tunnell that fills the vessell . and by thus bringing home to a mans soul , all the considerations the word affords , which may induce a man to patience , it works it . this is but general . § these considerations , in the word , are infinite . and i cannot ●tand to instance . i will only give what are most proper to faith. first of all , faith hath a pri●ative emptying work : it empties ●he soul , of all its own worth and ●ighteousness , and excellency in ●s own eyes ; and gives a ●hrough sight , unto the soul , of ●he sinfulness of sin , of its spiri●ual sins , and contrarieties of ●ll in its self , unto holiness●nd ●nd faith : and withall fully ●onvinceth it , of its just deserved●ess , to be utterly destroyed : and ●herefore much more of its due ●esert of all , or any afflictions , whatever ; they being any , or all●f ●f them far less then destruction it ●elf . and in the sight and sense of ●hese , faith lays the soul a poor ●mpty , naked wretched creature , in all spiritual respects both in the sight and presence o● god , and in its own eyes . and thi● helps greatly towards workin● patience . you shall observe● in that golden chain of grace● whereof each latter link depends upon the former , ma● 5. v. 3 , 4 , 5. how poverty of sp●rit is plac'd first , blessed are 〈◊〉 poor in spirit , that is , that 〈◊〉 emptyed of themselves , loo● upon themselves , as having n●thing , deserving nothing , able 〈◊〉 do nothing , spiritually . and th● true poverty of spirit , the● have from faith wrought : f●● blessedness is only pronounced 〈◊〉 them that believe , and of th● fruits of faith , in them ; accor●ing to that , rom. 4. 7 , 8 , 9 ▪ then secondly follows , bless●● are they that mourn , namely , 〈◊〉 their sins ; that in the second pla●● ▪ and then thirdly , blessed are 〈◊〉 meek , that is , those who in th● sight of their poverty and sinfulness , lye at gods feet , so subdued and affected , as god may doe what he will to them , or with them . thus it is with them , when , they are thus emptied , which is when they have seen their sins , and deservedness to be destroyed , and are humbled for them , and mourn for them . these foregoing dispositions work meekness , submission to god : they have nothing to ●ay against whatever he shall doe ; but to justifie god in all , and to condemne themselves . and all these make them willing ●nd patient to take any thing well , at the hands of god. it is ●n excellent speech ( to our purpose ) of the church in that humbled frame of heart , you ●●nd her in , lam. 3. 39. where●ore doth a living man 〈…〉 , a man , for the 〈…〉 of his sin ? the church expresseth it as the mos● brutish improper incongruity , unbecoming a man , such as ther● could not be imagined a greater what ? for a man to complai● and think much at the punishment of his sins ; a man , to murmur ( as the word is ) against god a sinful man , against the ho● god , his righteous judg ! ( and 〈◊〉 is certain that thinking much the ground of all impatiency : an● on the contrary , a submiss temper of spirit unto god , is th● ground of all patience . ) but wh● doth she put in , besides , to co●vince such an one , of the foll● injustice , and iniquity of it , th●● he is a living man , why do● [ a living ] man complain art thou alive ? art a living 〈◊〉 still in this world ? then hast th●● little cause to complain , wha● ever thy misery be . whilst th● art alive , thou art not destroye● consider , how hell , and destr●ction is thy portion , and the due punishment of thy sins : and so thou hast infinitely less then thou deservest ; and therefore ●hou hast no reason to complain . the church , out of her own sense ●nd apprehension of this , had ●aid before , v. 22. it is of the ●ords mercies that [ we ] are not ●onsumed . she saith not , that our ●oods are not consumed , or that ●ur houses are not burnt ( for in●eed , that was the churches very ●●se when she spake this : jerusa●●m was burnt , their women ra●●shed , their goods plundred , 〈◊〉 bodies famished , as you ●ad in the same lamentations , most every where . ) but yet ●ere was a remnant of persons , 〈◊〉 were not consumed , and this 〈◊〉 she , is of the lords mercies , 〈◊〉 his tender mercies , out of his wels , as the word there is : and is being less then destruction being consumed , is her reason for that expostulation forementioned , v. 39. as also of that her so great submission , from that v. 22. unto the 39. verse . you find the very same to this , as a ground of patience , expressed els●where , after the captivity ended ezra 9. 13. thou our god has● punished us [ less then our iniquities deserve ] after all that is com● upon us for our evil deeds ( sa● they ) and for our great trespasses shall then a living man complai● for the punishment of his sin when it is so infinitely , far le●● then he deserves ? this consideration works patience , as it hat●… reason : if a man deserves to b●… hang'd , drawn and quartered and he is but burnt in the hand shall this man complain ? let th●● man down on his knees at th● bar , and thank the judge , o● prince , that he had not his du●… desert ; the gallows . and th● consideration of this is that also which makes a man accept the punishment of his iniquity , as you have it in levit. 26. 41. if ●e accept the punishment , &c. that is , if ye kiss the rod. and what makes a man come to accept the punishment of his iniquities ? oh the punishment of my iniquity , is infinitely far less then i deserve , for ( thinks he ) damnation is my portion . this is the first thing that works patience , the consideration of our own deservedness to be destroyed , and this is from the emptying work of faith. secondly , faith brings home to a mans soul the dominion of god , and the soveraignty of that dominion , over a mans soul and person , to doe what he will with them ; and that may very well hush and quiet a man. in the ninth of job 12. behold he taketh away ( destroyes city , a nation , suppose , as in the 12. chap. v. 23. he increaseth the nations and destroys them , enlargeth the nations and straitens them again ) and who can hinder him ? ( as in that chap. 9. ) and who will say unto him , what dost thou ? as it followes , if god will not withdraw his anger , the proud helper● stoop under him : or the helper● of strength ( as in the margin ) they bow under him . he took away your goods , and who could hinder him ? the fire burnt thi● city , notwithstanding all th● inhabitants that were interested and able to have quencht it ; ye● the strong helpers , stood helpless looking on , weeping , shakin● their heads , and crying alas , fo● why ! who could hinder him they all bowed under him . an● again , job 34. 31. surely it is mee● to be said unto god , i have bor● chastisement , i will not offend an● more . for as v. 33. should [ it ( the evil , or the good , he is pleased to bring on thee ) be according to thy minde ? ( hebr. should it be from with thee ) that is , from what is in , and with thee ? must he ask counsel first of thee , & know what thy mind is ? he will recompence it ( or dispence it as he pleaseth ) whether thou refuse , or whether thou choose , that is , whether thy mind be for , or against it : and not i. ( this , is the speech of elihu , in the person of god , and on his behalf ) that is , should'st thou dispose of all these things for me , [ and not i ] my self ? ( says god. ) this may , and must silence all , and every man , as well as it did job there : for it follows , therefore speak ( if thou hast any thing to say against this ) what thou knowest : as if he had said , this is not to be contradicted , but to be wholly submitted to . but my brethren , faith brings home to the heart , a message of an higher soveraignty , even of love from god born to you , and tels all you , that sincerely profess an interest in god , that god hath shewn his absolute dominion already , towards you , in saving your souls . ( it is an absolute dominion , that , as rom. 9. shews . ) and what else is the meaning of that speech , i will be merciful to whom i will be mercifull ? it is a speech of dominion . well : hath god shewed his dominion in saving thy soul with difference , hath he shewn it on this , the good side ? then truly thou maist very well give him leave to exercise his dominion over all else that thou hast ; thou maist very well be content , he shew his dominion upon thy lumber , and thy appurtenances . he might have shewn his dominion in destroying both your goods , and souls too , as he did the sodomites , when he burnt their city . but thirdly , faith brings home the love of god , the souls interest in god , with a communion and fellowship with god ; which may well serve to strengthen patience in the greatest distresses . this you see in david , at ziglag , when the city was burnt , ( i therefore instance in it ) and his goods all plun●red , and his wives carryed away : and david was greatly distressed , the people talking of stoning him : then , it is said , but david encouraged himself in the lord his god : his interest in him , and the coming in of his love , as being his god , did hearten and strenthen him against all , 1 sam. 30. 6. likewise , in extreamity of famine , when there was not bread , nor oyle , nor wine , nor meat to eat , this wrought the like , hab. 3. 17 , 18. although the fig-tree shall not blossom , neither shall fruit be in the vines , the labour of the olive shall fail , and the fields shall yield no meat , the stock shall be cut off from the fold , and there shall be no herd in the stall . here are all those things enumerated , as wanting , that are the means to support life and nature , ( and it is the want of food and raiment for you and yours , is that you fear in the loss of y●●r goods , and loss of your lively-hoods ) yet ( says he ) i will rejoyce in the lord , i will joy in the god of my salvation . a man hath all in god , afore him still . and faith brings home all in god , or carries the heart out unto god , to fetch in comfort from him , in these the greatest extreamities . there are two things there distinct . he first , says , he will rejoyce [ in the lord , ] even in what the lord is in himself : a god blessed for ever , amen! and , if god be happy and blessed for evermore , i cannot be miserable , says that soul , that can rejoyce in this , that however god enjoyes a perfect blessedness ; and i doe so rejoyce in that , that whilst god continues to be god , and these apprehensions and disposition of heart , doe but continue in me , i have enough . the second is , that he is my god , the god of my salvation ; so habbakuk , i will joy in the god of my salvation : and then to be sure , while he is happy , i shall be happy indeed ; the lord is my portion saith my soul , lam. 3. in the midst of those troubles . the lord help us to faith ! my brethren , the love of god brought in by faith , will help a man to bear up under any condition . you know that place , rom. 8. he had triumphed in the love of god , v. 31. if god be for us , who can be against us ? and v. 35. who shall separate us from the love of christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or sword ? mark his resolution , expressed thereupon , in v. 37. nay , in all these things we are more then conquerours [ through him that loved us . ] that speech , nay in all these things , &c. is a triumphant slighting of all he had reckoned up , and it was , all any way formidable , or that might be judg'd opposite to our comforts in this world . and yet speaks at that rate , as if faith on the love of god and christ , scorned such low , and weak , and poor adversaries , as not enough , or not of might enough for them to try their strength upon : and is , as if he had said , are these all , that come out against us , and threaten to hurt us ? but are these all , indeed ? nay , then says he , if these be all , we are safe enough , we are more then conquerours in all these : but how comes this to pass ? 't is added , through him that loved us . not only in that he loving us , joyns his strength to ours , to support us : but it is also meant objectivè , that the love of god and christ coming in fresh upon our hearts , the apprehension of that is sufficient ; and in that respect he says through him that loved us : 't is objective spoken , of christs love , as it is the object of our faith , and not only assistenter : we are more then conquerours , through his love taken in , by us , and shed abroad in our hearts ; and by reason that his love comes in , and supports us under all , and helps us to conquer all . as faith hath all in god to rejoyce in , and so helps the soul to patience : so especially it hath his love , in all sorts of distresses . fourthly , faith tells us that there will be a good issue of all , as to the other world ; yea and in this world also , in such things that relate to that world. luke 21. 18 , 19. he had spoken afore in that chapter , of the greatest distresses that could befall men ( as , if you read the verses before , appeareth ) and also of such as should fall upon the people of god amongst them personally , as well as upon the nation of the jews in their finall desolation : and besides that common calamity which befell the people of god with the rest of that nation , he says , over and above , they shall first lay their hand on [ yov , ] v. 12. and persecute [ you , ] delivering you , up to the synagogues , and into prisons , and shall [ put some of you to death ; ] ( it is in all three evangelists . ) and in the 16. v. ye shall be betrayed both by parents and brethren , and kinsfolks and friends , and ye shall be hated of all men for my names sake . but says he , comfort your selves with what will certainly be the issue . v. 18. there shal not an hair of your head perish . how ? not an hair of your head perish ! what a strange saying is this ! when he had said just afore , they should be persecuted and put to death . how doth he say then , not an hair of your head shall perish ? why , because the issue shall be such as should make amends for every hair ; the soul shall say , i have not lost an hair : nay besides those of you , they cannot put to death , shall have an hundred fold , and that in this life , ( as elswhere ) in spiritual blessings . and faith eying these things , relieves the soul. observe but what follows there as to our purpose in hand ( for which i quote this place ) in v. 19. ( the very next v. ) in your patience possess your souls , the meaning from the coherence , is , you may well possess your souls in patience , for i have told you , the issue will be most blessed and glorious . fifthly , faith brings in heaven as the reward of patient enduring , thus in chap. first v. 12. of our apostle . blessed is the man that endureth temptation ; for when he is tryed , he shall receive the crown of life , which the lord hath promised to them that love him . and this is the conclusion of his persent discourse about patient enduring : [ when he is tryed ] that is , when his tryals are finisht and gone through with : and his faith hath all along , wrought patience in his course : t is persevering patience , or endurance receives this crown . other graces strive , but faith and patience , they are crowned . and further in proportion is holds , that as mans tryals and temptations have been , and his patience suitable , such shall the greatness of his reward be ; and accordingly measured forth unto him . and faith in the intuition of that glory heartens patience , rom. 5. faith having caused us first to rejoyce in the [ hope of the glory of god ] v. 2. causeth us also to glory in tribulations , v. 3. in the strength of our hope in that glory . which hope is said further to be encreased in us , through tribulations their working patience , v. 4. as thus , patience works experience , v. 5. that is , many a fresh experiment of our own graces , and gods dealings in those tryals : and those experiences do work up an hope or assurance of glory ( as i john 3. ● . ) to that degree of firmness , that maketh us not ashamed , not in respect only of the real disappointment of that glory , at death , but not in a mans own hope thereof , in his own heart , ( for in respect to that hope of his this is spoken ) because that over & above , and besides those foresaid experiments , the love of god is shed abroad in our hearts , by the holy ghost , himself immediately , who is given to us : which shedding , &c. of gods love , is no other then the earnest , and prelibation of that glory . and this is given as the reward of our patience and tribulations , which are but the loss of things earthly , in exchange for which we receive this hope and beginning of glory . if thou hadst had all the brass and pewter that was in thy house , and hath been melted by this fire , therewithall turn'd into gold ; & the stones that paved thy yards , or the bricks or lime that raised thy walls , all changed into precious stones ; thy glass windows , that were dissolved , converted into diamonds ; thou hadst little cause to complain at the loss . now read is . 54. 11 , 12. o thou afflicted , tossed with tempest , and not comforted , behold , i will lay thy ●tones with fair colours , and lay by foundations with saphirs ; i ●ill make thy windows of agats , ●●d thy gates of carbuncles , and 〈◊〉 thy borders of pleasant stones . and if thou hast gotten any encrease of grace by these losses , then hath much of this in isaiah been truly and spiritually fulfilled in thee . and these repaires are in this life . but besides that , thou hast a building made without hands , eternal in the heavens , 2 cor. 5. 1. which stands ready for thee . those believing hebrews , might well suffer the spoiling of their goods with joy , whilst they found sealed , and put into their hearts , bills of exchange to receive all again , in eternal treasures in heaven . but this was their very case , ye took joyfully the spoiling of your goods , knowing in your selves , that ye have in heaven 〈◊〉 better and an enduring substance , heb. 10. 34. and this happy lot will come to be thine , if thou exercisest upon thy losses , faith and patience : it follows in that heb. 10. the following verses cast not away therefore your confidence , which hath great recompence of reward : for ye have need of patience , that after ye have done the will of god , ye migh● receive the promise . this fo● faith's working patience . ii. our love to god , works patience . § . love to god in us , works patience , or faith by love , a● i shewed out of v. 12. love to god makes us cleave to god , and so to follow him through all weathers and endurances . that great convert ( in whom at his conversion , faith and love were so abundant , as 1 tim. 1. 14. ) his heart through love to the name of christ , caused him , in the highest passion , to utter , what mean you to weep and break my heart ? for i am not ready to be [ bovnd ] only , but also [ to dye ] at jerusalem , for the name of the lord jesus , acts 21. v. 13. it was love to that name that fired him ; yea his love was wrought up to such an intense degree , as he could have wisht to have been accurst from christ for gods glory , in the conversion of his brethren , rom. 9. i wonder how he would have done for patience under that curse , if in hell : but that love which wisht that curse , would have wrought it ; and so thought he , or he would never have wisht this . upon the like account of love to this name , those two apostles rejoyced to suffer shame for his name , as acts 5. 41. love makes the glorifying of god , and christ , and the will of god , which is alwayes for his glory , dearer then all things to us . yea , that god should have his will , for his own glory , ( if it be the will of god ) says the apostle , of our sufferings , abundantly stils the heart in all . t is true , i may be punish● in my afflictions for my sin , and i humble my self for that : but beyond that , it is the good pleasure of god so to have it , and i rejoyce in [ that ] says love , that his will is done . as truly that 't is done upon me , as that by me . and , good is the word of god , in both ; and hallowed be his name ▪ in that rom. 8. where ( as you heard ) we are more then conquerours in all these things , [ through him that loved us ] that love of his , to us , is alone indeed , openly or expresly mentitioned , yet withall it is our love to him , that , tacitly , is insinuated to be a concurrent cause therewith ; you must take that in , too : for the intent of those very words is , that the soul apprehending his love ( who is that lover ( as that word imports ) out of a reciprocated love to him again , doth hearten us in the conflict , unto this conquest . and yet there is one small word , put in , that further argues this , 't is in v. 26. [ for thy sake ] we are killed all the day long . our lives being in jeopardy every hour , and we are counted as sheep for the slaughter ; and this [ for thy sake ] you have in the 44. psal . and he quotes it out from thence , as it is written ( says he ) for thy sake , &c. now therefore it is evidently , the love that is in us , to him , and our cleaving to him therewith , that is there held forth , as that which makes us willing to suffer and endure ; in that it is for his sake . and although the apostle in his discourse runs upon the magnifying gods love , and christs love to us , as that , which ( apprehended and taken in by us ) doth principally work this effect : yet the psalmist on the other side , sets out the love of the church to god , as the concurrent cause , v. 17. all this is come upon us , yet have we not forgotten thee , neither have we deal● falsly in thy covenant . and v. 18 , 19 , 20 , 21 , 22. our heart is not turned back , neither hav● our steps declined from thy way ▪ though thou hast sore broken u● in the place of dragons , and covered us with the shadow of death ▪ if we have forgotten the name o● our god , or stretched out ou● hands to a strange god , shall no● god search this out ? for h● knoweth the secrets of the heart . yea [ for thy sake ] are we killed all the day long ; we are counted as sheep to the slaughter . if faith and love , once but says , it is for thy sake , oh god , why then says patience , i can bear it , yea rejoyce in it , for his sake that loved me . and look as the apostle says , he could do all things [ through christ ] that strengthened him , so love can doe all things [ for christ ] that loved him , and gave himself for him . and ( to conclude this ) if love to our brethren , which springs from love to god , works so great a patience towards them : as in that scripture , love suffereth long , and is kind , envieth not , rejoyceth not in evil : bears all things , hopes all things , endures all things , 1 cor. chap. 13. all which is spoken of ( as in those words ) of our love to man : though it was our love to god , that is urged , and spoken of in all the words afore ; and is the spring of this our love to man. now if love ( i say ) unto man , works so much patience , in things , perhaps that are yet injurious to us , and not only burthensome , from them . and in a manner all those elogies of love there , doe run upon , and speaks patience ; that patience being the proper fruit of that love . what else doe suffering long , bearing , and enduring all things , with the rest , sound and signifie ? then much more ( i say ) will love unto god , ( the cause of this love to our brethren ) enable us to doe the like towards him , who can doe us no wrong , nor hurt , but is holy , & righteous in all his works ; and all whose wayes ( and goings forth to us ) are mercy , and truth : and for whose sake also it is , that we bear so with our brethren ; and who hath loved and given his son for us . it was a great speech of an holy soul , in an unkindly trial from man. that man should deal thus with me , i should have much adoe to bear it ( as david said ) but it is god , and i can take any thing well at his hands . and this for the second general head. iii. section . iii. general head . what is the perfect work of patience . § . in general , a thing then is perfect , when all the parts that belong to it are finished : as then , the creation of the world , is said to be perfect , when , as gen. 2. 1 , 2. the heavens and the earth were finished , and the hosts of them : so , when all the whole of the work of patience , in its several parts , &c. is accomplished , then patience hath its perfect work . there are four branches of this head , that compleat it . 1. it s privative work . 2. it s positive acts. 3. it s positive fruits . 4. its adjuncts of perfection . all which go to make patience perfect : and the proofs thereof will confirm every tittle of the forepart , and body of that description i gave of patience , pag. 46. i. branch . it s privative work. § i begin with its privative work . and that lies in this : when faith by patience , doth mortifie turbulent passions that still arise , and are opposites thereto . and as love , when perfect , casts out fear , ( 1 joh. 4. 18 ) so then patience is perfect , when it expells those contrary passions : or else likewise , too intense thoughts , or porings upon our misery , and crosses ; so as our minds are chained and tyed to those objects , and taken off from all other . i take thoughts in , because christ says , luke 24. 38. why doe [ thoughts ] arise in your hearts ? why are you [ troubled ? ] for when troubles sink deep , they send thoughts up fast : as when weights are hung upon a clock , or jack : they make the wheeles run swiftly : and so inordinate affections cause an ●nordinacy of thoughts ; and a fixing our minds to one thing ; as upon what we have lost , or are ●ike to suffer . now perfect patience corrects and orders the ex●ravagancies of all these , reduceth a man to possess his own soul : as christs phrase is , in luke 21. 19. in your patience possess ye your souls , and thereby to dwell in ae mans self : whereas the violence of such affections , hurry us out of our selves ; and throw our soul out of doors ; that we are not within , or our selves . to instance in some particular passions . 1. inordinate grief . you know how jobs patience is cryed up ▪ and that by our apostle . fo● when he suffered the loss of all both his children and estate , &c yet he expressed no grief , n● trouble at all , that we read of upon the hearsay and tiding thereof ; and sure if there had been any , upon those occasions the story would have told it , as 〈◊〉 doth his other impatiences ( whic● were upon other and highe● pressures of another kind ) after wards : but all you read of hi● upon occasion of those outwar● losses in chap. 1. is all meer patience , and submission to god. th● lord ( says he ) gave , and the lor● hath taken away , and 't is th● lord who hath done both , an blessed be the name of the lord , for both . and in all this charged not god foolishly , says the last verse . 2. envy and passionate anger : 1. envy , which is apt to rise , when others have no such afflictions , or losses . as that such and such an one , and of my rank , should escape with his goods , &c. when the loss falls heavy on me , saith the sad heart : this secretly regreets . good people are greatly apt to this . the spirit that is in [ vs ] ( in us saints ) lusteth to envy . but god , in the end , gives more grace , that is , when men are humbled ( as there , t is said ) and broken ; which is usually , when they have been exercised with great sufferings . the different condition of the holy apostles , and some other christians , in those primitive times , gives demonstration of such a patience in this case . there were no men so eminent for sufferings and patience , next the lord christ , as the apostles were , who yet viewing other christians , ( as take the corinthians , 1 cor 4. 8 , 9. ) how they were full , &c. now ye are full , now ye are rich , ye have reigned as king● without us . it was a cit● very rich , and the christian● in it , had a fulness of outward things , when he wrote this they were full and rich : bu● as for us , ( says he ) god hath 〈◊〉 forth us apostles last , as it wer● appointed to death , &c. ye are honourable , but we are despised ; 〈◊〉 both hunger and thirst , and ar● naked , and are buffited , and hav● no certain dwelling place , and labour working with our hands : being reviled , we bless : being persecuted , we suffer it : being defame● we intr●at : we are made as th● filth of the world , and are the off-scouring of all things unto thi● day . and yet he did not at all envy this their fulness in the least ; no , he wisheth them all true prosperity , would to god ye did reign , v. 8. that is , in true and spiritual respects ; he wisheth them all good rather , in all inward enjoyments , of god and christ , together with their outward riches , &c. now what was it , that had so much rooted up envy , &c. in him , and the other his fellow apostles ? it was his sufferings , and wants , and their being made spectacles to angels and men ( as there ) : this had wrought his , and their spirits to this . in the old testament , joshua , though he proved a man of a choice spirit , yet when he was young in years , and but a young beginner in grace , envy rose up in him , for his good master , moses sake . eldad and medad prophesie , ( says he ) num. 11. 29. but moses said to him , enviest thou for my sake ? and so reproved him ; and thereupon expresseth his own heart , thus ▪ would god , that all the lords people were prophets ; and that the lord would put his spirit upon them . now whence arose thi● blessed disposition of heart , thu● free from envy in him ? in the very next chapter you meet with another instance , which give● a true account both of his not envying others , as also in bearing the envy of others against himself sharpned with the highes● provocations unto anger , ( which was the second . ) it being as unkindly , as unreasonable . 't was the envy of his own , only brother and sister , for this , that god had chosen him to utter his mind by , unto his people , and reveal himself , so as never to any man , ( as gods testimony of him is in that 12. chap. ) whereupon they had said , v. 2. hath the lord indeed spoken only , by moses ? hath he not spoken by us ? thereupon follows the account , or bottom disposition , of spirit , which made him bear both this and the former , v. 3. now the man moses was very meek , above all the men which were upon the face of the earth . and so good man , he would himself have passed this ●y , and have taken no notice at ●ll of this affront : but that god ( 't is there said ) heard it , as noting ●hat he would not put it up so , for moses sake . now what was ●t , had tamed , and made moses●hus ●hus meek and calm , and passive ? certainly his great afflictions . and his faith , having been exercised thereby had wrought pati●nce in him . heb. 11. by faith , ( v. 24 ) . he chose ( v. 25. ) rather ●o suffer afflictions , &c. and accordingly had lived forty years , ● mean shepheard , a servile life , ●n exile , a banished man , from pharaohs court-honors , and pleasures of it , as an underling , i● hardship and durance . and i● was a sudden tryal , for he fle● for his life at an hours warning as well as a sore and long trya● of forty years ; and these sufferings ( as great as any mans in tha● age ) made him meek [ ver● mee● ] , which word the dutc● annotators render , [ patient . the hebrew word hath affini●● with afflictions ( saith ainswort● which had taught him patienc● as sufferings did christ , who●● type he was . these had subdue● anger and envy in him , unto th●● so high a degree : and patienc● had its perfect work . for , otherwise we find he could be angr● at times , exod. 11. 8. and 26. 20 and 31. 19. lev. 10. 16. nu● 16. 11. and 31. 14. and chap● 20. 10 , 11. as ainsworth hath collected them . jesus christ hath taught us lesson , against this envy , mat. 20. 15. shall i not doe what i will with mine own ? are not all things mine ? and wilt thou envy that i have taken them from thee , and not done so , from another ? shall thine eye be evil because i am good ? shall a man be sick , that another is in health ? 3. inordinate fears . when too much trouble comes upon us , we use to fear too much , at the present : and are apt to project a thousand things for the future ; as that poverty and beggary will follow : many such fears lay hold upon us , because we see gods anger hath begun , and we know not the worst , nor when or where●twill ●twill end . but saith christ , rev. 2. 10. [ fear ] none of those [ things ] that thou shalt [ suffer . ] be thou [ faithful ] unto death , and i will give thee a crown of life . faith and faithfulness unto god , or constancy in enduring unto death , he here opposeth to fear : and faith works patience , and patience eats out fear . fortitude and courage differs from patience in this : that a stout courage in a man of a great spirit , will indeed overcome fear , i● so be he sees any hope of evading : and so will rouse a mans spirit up to resistance , and defence . but patience , though it sees no hope ▪ as to this life , yea nothing but present death afore it , it will yet strengthen the heart to bear it and make a man [ faithful unt● death ] and constant , without prevailing fears , even unto death . 4. murmuring against god● patience workes out that . as i● job : the devil projected hi● blaspheming : he will blasphem● thee to thy face : he made sure account of it ; and would needs turn prophet , and prophesie what job would doe , and that before god. but the devil was befool'd , and proved a lying prophet : job instead of blaspheming god , he blesseth god [ in all this job charged not god foolishly . ] i may say of it as in the revelation , twice , 't is said of the saints , here was the patience of job . and it was that patient frame of spirit , that god had wrought in him , which the scripture so extolls , that enabled him hereunto . 5. faith by patience mortifies inordinate cares . against the times of those great distresses , that were to come upon the jewish nation , and among them , upon the christian jews in that nation , afore the destruction of jerusalem , ( which would try every vein in their hearts ) christ gives two special exhortations , besides divers others , luke 21. the first , in yovr patience ( that is , that patience , which is truly christian , and properly yours ) possess your own souls , v. 19. the second , take heed to your selves , least at any time your hearts be overcharged with [ the cares of this life , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cares do ( as the word imports ) distract the soul , scatter it into wilde thoughts and wandring anxieties : but patience ( which christ first exhorts to ) calls all in , and orders all to keep home , and not stir out of doors , abroad ; composeth all so , as a man possèsseth his own soul. in phil. 4 , 6 , 7. be careful for nothing , but in every thing by prayer and supplication , with thanksgiving , let your requests be made known unto god : and the peace of god , &c. i instance likewise for this , in the difference of the two grounds in the par●ble of the sower , 8 luke 14 , 15. of the thorny ground , 't is said , that the word was choaked by the cares of the world . but of the good ground oppositely , that it brings forth fruit with patience . patience is contrary unto cares , as well as unto vnquietness , or to other inordinate affections . this for patience , its privative work. ii. branch of the iii. head . i come secondly to positive acts , and workings of patience , which are many . to begin with the lowest , and so rise to the higher . § . 1. patience includes , and comprehends an act of [ waiting ] upon god , and his good pleasure . waiting is an act of faith continued , or lengthened out : and where faith would of it self be short-winded , patience eeks it out . the daughter helps the mother , with an expectation of anhappy issue . 5. jam. you find waiting involved in patience as an eminent act thereof , v. 7. be [ patient ] therefore , brethren , unto the coming of the lord : behold the husbandman [ waiteth ] for the precious fruit of the earth , and hath long [ patience ] for it , until he receive the early , and latter rain . look how and in what manner the husbandman waits , so he sets out , and exhorts a christian patient man should doe . mic. 7. 7. therefore i will look unto the lord , [ i will wait ] for the god of my salvation , my god will hear me , &c. vntil he plead my cause , and execute judgement for me , &c. v. 9. 2. it is a waiting with quietness . and that 's patience work too . patience is not an enduring simply by force , ( which we call patience per force ) but with quietness . in the third of lament . the church , in her doleful condition , expresseth the actings , and workings of her own soul : although she speaks in the third person , ( which is usual in the scripture ) yet means her self , v. 26. it is good that a man should bothhope and quietly wait for the salvation of the lord. this was uttered when she was under the yoak , and so was a fruit of patience , v. 27. it is good for a man that he bear the yoak in his youth . it is the nature of faith to quiet the heart in god , isaiah 26. 3. thou wilt keep him [ in perfect peace , ] whose mind is stayed on thee : because he [ trusteth in thee . ] and chap. 30. 30. in quietness and [ confidence ] shall be your [ strength . ] and when faith hath wrought patience , it quiets the heart much more . patience speaks quietness in the very sound of it . and the reason is , because it hath a strength accompanies it , 1 col. 11. [ strengthened ] with all might unto [ all patience ] and long-suffering . and thence so far forth as faith and patience doe strengthen the heart , so far we are able to bear , and that with quietness . let not your hearts be troubled , saith christ , john 14. why ? you believe in god , believe also in me , faith on them will cause trouble to fly away . which is a great part of christs meaning , when he says , in patience possess your souls , that 〈◊〉 dwell quietly in your own spirits , as a man doth in his house , which our law tearms his castle . 3. patience carries on the heart without fain●ing or discouragement . isaiah 42. 4. the meekness and patience of christ is there first set forth , v. 2. he shall not cry , nor list up his voyce to be heard in the streets . th●n follows v. 4. he shall not fail , nor be discouraged [ not be broken ] ( as the hebrew is ) that is , in spirit , so as to cease from what god had given him to do , or suffer ; he should goe on with his work , till he had perfected it . 4. patience in all sufferings , submits to god , and the will of god. the apostle sedulously puts in [ if it be the will of god ] when he had occasion to mention their sufferings ; and he doth it twice , 1 pet. 3. 17. if it be the will of god that ye suffer . and chap. 4. v. last , wherefore let him that suffers according to the will of god , &c. and in chap. 1. 6. [ if need be ] that is , if god see it requisite , to bring them on you : and the apostle would needs bring these clauses in , though by way of parenthesis ; so in two of these places mentioned . the stronger the sufferings are , the stronger is the will of god in bringing those sufferings . and it is patience in the soul , that works the heart to submission to that will , psal . 39. v. 9. i was dumb , i opened not my mouth ; [ becavse thov didst it . ] then , when he confest his sin of bathsheba , and murdering vriah , he considered not the wrong done them , in comparison of that he had done against god ; therein : against thee , against thee only have i sinned , and done this evil in thy sight . and now , when a retaliation for that sin , in the rebellion of his own son absolon , came upon him , and shimei had likewise bitterly cursed and reviled him ( which some latter expositors have deemed to have been the occasions of that psalm . ) * he in like manner , in this his punishment , layeth aside the consideration of all instruments , that had brought those evils on him , ( whoever they were , whether it were these or some other ) and looks only unto god , and submits , [ because thou hast done it . ] and though he confesseth , that he was in a fume at first , notwithstanding his fixed resolution to have been dumb as for speaking any thing that should savour of murmuring , afore men : yet his flesh and corruption boyled within him , ( as that useth to rise and work in us first ) so v. 2. 3. i was dumb with silence , i held my peace , even from good : and my sorrow was stirred , or my distemper wrought the more , my heart was hot within me ; whilst i was musing , the fire burned . then spake i with my tongue : and what he spake , savors of a man weary of life it self : for he would needs know of god when his life should be at end , thus v. 4. so impatient was he : yea , but then when his grace came more deeply and throughly to be stirred , and patience to have in perfect work ; he then considers gods hand alone in it ; how that it was he , had stirred up the spirits of these wicked one● against him ; and found tha● himself had to doe with go● alone : and then , he was 〈◊〉 and silent indeed , to purpose . an● truly his heart at that time ( 〈◊〉 the occasion were , that of shime● and absalom ) had been wrough● up into as blessed a frame of submission to god , as ever afore , 〈◊〉 after , in all his life time , as hi● words ( in that chapter afore mentioned ) doe declare , 2 sam● 15. 25 , 26. and david said , if shall find favour in the eyes o● the lord , he will bring me agai● and shew me both it , ( viz. th● ark ) and his habitation : bvt if he thvs say , i have no delight in thee : [ behold here i am , let him doe to me , as seemeth good vnto him . ] he herein perfectly gives up himself to gods good pleasure . and it is as if he had said ; if it be good in his eyes so to deal , it shall be so in mine ; i wholly give my self up unto whatever his design is upon me : yea , he casts away himself into the supposition of gods having no delight in him ; which is the most afflicting supposition , a godly man can make to himself , of all other : so perfectly did his will apply it self to god his will. he had professed his waiting on god just before in that psalm ; now lord , what doe i wait for ? my hope is in thee . and now he adds [ i am ] dumb , so for the present , and [ i will be dumb ] so for the future : i will never open my mouth about it . piscator and the dutch annotator read it thus , in both tenses . 5. patience makes a man not dumb only , or not to open his mouth through submission : but it makes him put his mouth in 〈◊〉 dust : whereby a deeper humiliation and submission is yet expressed . 't is a farther humiliation to lye at gods feet , with hi● face on the dust , which is as low , 〈◊〉 the person can goe : that if go● will tread and trample upo● him , there he is ; and in the posture , presents , and declare himself ready for that , or an● dispensation from god. lam. 〈◊〉 the church did not only wai● v. 25. and wait quietly , v. 26 and then sit down , and keep 〈◊〉 lence , v. 28. but did put 〈◊〉 mouth in the dust , v. 29. but you will say , all this 〈◊〉 done , when the soul 〈◊〉 hope , as appears in those words , in that 3. of lam. v. 26. it is good that a man should hope and wait quietly , and v. 29. he puts his mouth in the dust , if so be , there may be hope . and indeed david in the 29. psal . and likewise in those places cited of him , out of samuel , he had hope concerning that particular thing he yet submitted unto god in , as at the seventh verse of that psalm appears . and now lord what doe wait for ? [ my hope is in thee . ] and then mentions the deliverance where in his hope lay , in v. 8 , 9 , 10. and thus when shimei curst him , his soul in like manner did gather up hope the more upon it , that god would bless him , 2 sam. 16. 12. it may be the lord will look on mine affliction , and that the lord will requite me good for his cursing this day . but yet i confess his hope here , and the churches afore , did each rise up but to an [ it may be . ] 6. but gospel patience ( sixthly ) will work an effect , when there is no hope , as to the things and concernments of this life . david and the church said , if there may be hope ; but patience will say , if there be no hope , that is in this life that ever i should come out of this trouble , ( i differenced patien●● from christian fortitude afore , by this . ) the apostles did put primitive christians over to the day of the restitution of 〈◊〉 things , and the refreshing , that should be then . thus jam. 5. 7 ▪ 8. be patient therefore , brethren , [ vnto the coming of the lord . ] behold the husbandma● waiteth for the precious fruit of the earth , and hath long patience for it , till he receive the early and latter rain . beye also patient , stablish your hearts , fo● the coming of the lor● draweth nigh. as if he had said ; as for your pressures , i can give you no hope of release out of them , during this life : but let your hearts , fixedly make account of no other outward refreshment , but that which shall be then , by the coming of christ , which will be spiritual . and his similitude of the husbandmans waiting for the harvest declares thus much , v. 7. behold , the husbandman waits for the precious fruits of the earth , &c. poorman , he doth not reap this precious fruit of the earth , until the harvest . he parts with precious seed : and as unto him , it is until the harvest time , as good as lost . the psalmist hath the same comparison , they sow precious seed , and they goe weeping ( as loth to part with it ) but shall return rejoycing , bringing their sheafs with them . brethren , there is an har●est a coming , and joy sown for the upright in heart , against that time . it is now but sown , but must come up one day . but although the husbandman in all appearance looks upon all , as lost , until the harvest : yet however he hath afore then , in the mean while , the early and the latter rain : and they give hope of an harvest , whilst he sees , and finds god blessing , and following his corn , with rain upon his ground . this as to the husbandmans hope ( which is the apostles similitude . ) and as to the christians hope , i understand by the early and latter rain , according to the course of the similitude , to be signified , those illapses from heaven , those refreshing bedewments , which the holy ghost vouchfafeth , all along to such an expectants soul , as earnests of heaven , and pledges of gods certain intending to give him his expected harvest , accord ing to the proportion of his patience and waiting : but still all these hopes wholly respect that other life : but as to this life , the apostle gives no other hopes for them . nor no more doth the apostle to the hebrews , chap. 10. 36. whilst he thus speaks , ye have need of patience ( even to the end of your lives . ) for it follows , that after you have done the will of god , you may inherit the promises : still you will need patience , to your very last . we use to speak the same , to a man , whose case is remediless , y 'ad need of patience ; for your condition is not like to be bettered . these had suffered the spoiling of their goods already , v. 33. and had endured a great sight of afflictions ( as there . ) well , but the storm is not yet over : you have need of patience still , you are like never like to have your goods and estates again , and i can give you ( says he ) no other hope but that you would patiently wait for the restitution of all things , which is to be at the day of judgment , for so it follows v. 37. for yet a little while , and he that shall come , will come , and will not tarry . and therefore cast not away your confidence , which hath great recompence of reward , verse 25. so that , all the hope in this life is , that the time will not be long . § . a seventh act , or work of patience is , it causeth the soul to sanctifie god in a mans heart , all sorts of ways . i shall still instance ( as i have done ) more specially in job's carriage , whose patience is so cryed up , by our apostle : when his outward losses of children , &c. had their full accomplishment , and the sad tidings thereof had filled his eares , and heart , ( chap. 1. ) by messenger after messenger , till he had no more to lose , the text tells us , v. 20. he fell down on the ground , and worshipped . he had been frequent in worshipping afore , and that upon occasion of his children , that they might not sin , so you read v. 5. but all those , his foregone worship , sacrifices , and prayers , could not prevaile with god , to preserve them , nor his goods neither . but now when they are all gone , the first thing he does , is , he falls down and worships . quest . what may that contain in it ? answ . i shall limit my self unto what his speech thereupon doth utter : and the posture of his worshipping doth signifie : both plainly shewing , what was in his heart , that moved him so to doe ; and moved within him , in the doing it . 1. he adores god in his soveraignty , both in his falling down , as also in those words , the lord hath given , and the lord hath taken . he is lord ( says he ) the lord of all : all was his own ; and shall he not doe what he will with his own ? as 10 mat. 15. i am the clay , he is the potter : he is the lord of me , and all . job had prayed for his sons ( as we did for the city ) so far as he had then in his view , what might then concern them : but for all his good prayers for them , god took them away , by a violent death ; and herein god seemeth angry with his prayers ( as with ours for the city ) yet job begins to worship him afresh , and adores him after all : and 't was the first thing he applyed himself unto . ( faith and patience , will cause the heart to apply it self to god in all sorts of dealings , and will vent and utter gracious dispositions , some way or other . ) and to adore god ( which was most suitable to this condition he was in ) is an higher act then to pray , simply considered , though it be done , mostly in prayer . and as thus at first , so he retained this practise and principle , all along , although he did grow very unquiet , when his sins , and gods wrath came in upon him . yet however impatient he otherwise were , he still afterwards continued in this manner to adore , and fall down afore god at times . thus in chap. 23. 11 , 12. you shall see how this poor man falls down before god , and submits to him . he first professeth his integrity , at v. 10. and his faith , as to the issue of his tryals , that all would be for good . he knoweth the way that i take : when he hath tryed me , i shall come forth as gold. my foot hath held his steps , &c. as if he had said : but yet for all my holy walking with him , his resolution and design upon me , thus to tri● me , went on : and all my prayers aforehand could not turn him therefrom , as follows v. 13 , 14. but he is of one mind , and who can turn him ? and what his soul desireth even that he doth , for he performeth the thing that is appointed for me : ( what is my lot from him , ( as this was ) i must take it , and submit to it : and many such things are with him : many such strange and wonderful unusual dealings are with him , and we must magnifie him in all . it is gods soveraignty , you see , which he here adores and falls down afore . and this passage you may set upon the score of those eminent speeches , wherein he expressed his patience , which the scripture commends it for ; and in the issue of his worst fits , we find him still adoring , and submitting to god. § . secondly , he humbles himself to the dust [ falls down to the ground . ] first , as himself was a creature , poor and emptied of all . alas ! what am i ( says he ) or what have i to challenge , or assume to my self as mine ? what have i , or am i , that i have not received ? a poor naked thing , i came into the world at first ; and but as poor and naked am i now , when bereft of all my goods ; and as naked i must return : i had nothing at first , and i have but nothing now , and i shall carry nothing with me into the other world. thus spake he. when jacob was in hazzard of , and thought he should lose his goods , and children , and all , ( as job here , actually lost both , ) see how aforehand he humbles and debaseth himself , ( as you read 32 gen. 10. ) and how greatly , before the lord , i am less then the least of thy mercies : i am not worthy of a bit of bread , and thou gavest me all i have . and what was i once ? he considers ( as job ) his original condition , both as to matter of estate , and children . i came over jordan but with this staff . i had no more ( says he ) and now i have two bands , both of cattell and children : and if god take all , i am but where i was , and where he once found me . and truly jacob his best policy , and design was to have compounded the matter , and if he could but save half of either , v. 8. if he might have half his estate , and half his children , he should have been , considering the hazzard of all , somthing well appeased : but now he puts in with god for the whole . his thus humbling of himself was afore he had lost any thing , to the end to preserve it ; and jobs was when he had lost all , but both express the same humility . and as you find him here humbled , as a poor creature , ( as poor as ever any was ) so elsewhere as deeply broken for his being a sinner , and professing himself to be as naked and empty in respect of any righteousness of his own , or of any thing he had to stand upon in the sight of god. the great apostle doth not more divest himself thereof , in ph. 3. then holy job doth in chap. 9. 23. i know it is so of a truth : but how should man be just with god ? if he will contend with him , he cannot answer him one of a thovsand . and yet more deeply and expresly , v. 20 , 21. if i jvstifie my self , mine own mouth ( i sinning in all my speeches , and even in this now whilst i speak it ) shall condemn me : if i say i am perfect , it shall also prove me perverse . his meaning is , had i never so perfect an inherent holiness , yet if i come afore god , to be justified , i know not mine own soul , as he there adds ; that is , i look at nothing in my own soul , i utterly renounce all in it ; yea , i would despise my life , that is , all that holiness i have in the course of my life exercised , and had in me , i dispise it , i count it dross and dung . though as for an integrity , in point of sanctification , he stood upon his points with god himself . we find other saints in their distresses to have been patient in the sense of their sins . i might instance in david , how he humbled himself in that great distress which we spake of , and which silenc'd him so , as you heard in that forecited 39. psalm . deliver me from all my transgressions ( saith he ) verse 8. the remembrance of those struck him dumb afore god ; for that speech immediately follows , v. 9. so the church , 7 micah 9. i will bear the indignation of the lord , for i have sinned against him . a third act comprehended in jobs worshipping god , is his blessing god , as his words therewith also uttered shew : which blessed frame and disposition of spirit , his faith by patience had wrought , in him upon this occasion : lo ! his high sufferings cause him to bless the lord : blessed be the name of the lord , ( says he ) . he blesseth him , that he had given him at first , and that he had afforded him those blessings of children and goods so long : and he was thankful for that ; and thought it but reasonable , that if he received good , he should also receive evil , as the pleasure of god was , chap. 2. 10. he blesseth god also , because he found that god had blessed him with such things and blessings , heavenly , which could not be taken away . he found the love of god the same still . it is a sure rule , we never bless god , but when we find , that god blesseth us first : as we doe not love god , but , because god loves us first . now when the soul finds that in afflictions and tentations god doth bless it , this draws out from the soul , a blessing of god again . and then doth the soul say , it is not only the will of my father , & therefore shall i not drink the cup he gives me ? but it is the blessing of my father , and shall not i bless him for it ? in every thing give thanks , saith the holy apostle , 1 thes . 5. 18. that is , whatever the condition be , still there is matter of thanks , and so of blessing god. iii. branch of the ii. head . the fruits of patience . these , the apostles tearms , the peaceable quiet fruits of righteousness , which chastning yieldeth , after ye have been exercised thereby ; and that is through patience gained by those afflictions . § . the 1. fruit , it works contentment : an holy contentment : and that adds a perfection to the other former works of this grace , 4 phil. 11. 12. i have learned in whatsoever state i am , therewith to be content . i know how to be abased , and i know how to abound : every where , and in all things i am instructed , both to be full , and to be hungry , both to abound , and to suffer need . and he had learned it , as christ learnt his obedience , through sufferings ; and by his having run thorow so great a variety of conditions . a man may be content when he is not fully satisfied : when god frames a mans estate to his will , then he is satisfied , as psal . 17. whose belly thou fillest with thy hidde● treasure . but to be content is another thing : it is not when have an estate , according to my will , but my will is brought to my estate : and then , i have as much content , in that , as in the greatest estate ( for , life ( says christ ) that is , the comfort of life , lyes not in abundance . ) 't is true , such a man would choose rather , as the apostle speaks , a full estate ; yet patience boweth his judgment , to such an approbation of his present condition , as that , which is best for him ; as being that , which out of gods judgement and wisdom is allotted to him : he so , bends his will unto such a correspondency with gods will , as he rests content . 2. a second fruit of patience is self-sufficiency ; the word is so , 1 tim. 6. 6. but godliness with contentment is great gain . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated contentment , is a more reaching word by far . to say [ contentment ] that 's too bare and scant a word ; but this more amplysignifies [ self-sufficiency ] — in 2 cor. 9. 8. the same word is there translated [ sufficiency ] , but still in the greek it hath [ self ] added to sufficiency , which imports [ a sufficiency within a mans self ] that he needs not go abroad for any thing ; he is sufficiently supplyed from what is within . the words of that verse are , and god is able to make all grace abound towards you , that ye always having all self-sufficiency in all things , may abound to every good work : which let us consider . 't is true , that in the word [ all grace ] he includes an outward grace , of giving such an abundance of external blessings , as they might [ alwayes ] and [ in all things ] have enough for themselves , and to spare ; yea to abound in every good work to others : but yet the main of that grace h● centers in , is an [ inward self-sufficiency ] in a mans own heart , as without which , they would never have satisfaction at home , much less an heart to scatter abroad : but a mans natural self-unsufficiency ( as oppositely i call it ) would make his heart clung and narrow , never contented in himself , much less abounding to others , though he had all the whole world . so as indeed that is the grace , which the apostle puts the weight upon ; that i● the grace , he predicates . so as the inference or corrolary ( as to our purpose ) from thence may justly be . that if ( on the other hand ) a true christian be in never so great want , or fallen into a condition of extream poverty ; comparatively , either unto what himself once had ( which is the case of many a good soul now ) or unto others , who still abound ; yet if god give him this [ all grace ] of inward self-sufficiency , he may be , and is still as content and sufficient within himself , as those in that abounding condition which the apostle wisheth unto those corinthious . and the reason is , that the self-sufficiency of him that hath the most of such things , lyes not in those things , but depends utterly upon that inward grace spoken of , or that inward frame of spirit , which this grace composeth his soul unto . and this is evident from that place to timothy ( first cited ) where it is , that the apostle ufoth the same word , on purpose to comfort the saints , that were in a scant and bare condition , as to this world , as the coherence of verse 6 , 7 , 8 , shews , godliness with self-svfficiency ( says he ) is great gain , ( even virtually as much , yea infinitely more then gaining all the world , as christs speech is ) which moreover is spoken with a connexion to these words : for 〈◊〉 brought nothing into this world , and it is certain we carry nothing on t . and therefore , if we hav● nothing [ but food and rayment , let us therewith be content ] ; so it follows : and for so much god hath undertaken . and the holy apostle verifies this in himself , that he had learned thus to be as content when he wanted , as when he abounded and in this frame we find , elsewhere , his mind to have been in the midst of all , not wants only , but pressures of all sorts : which also shews , that patience and endurance , through sufferings , had been his tutours and instructiours thereunto : for in a cor. 6. chapter , he having first reckoned up his sufferings , v. 4. and made a catalogue of them , then in his final conclusion , v. 10. he sums up all in this . as sorrowfvl , yet alwayes rejoycing : [ as poor ] yet making many rich : as having nothing , yet possessing all things . in which few words he compendiously speaketh , what either out of that to the corinthians 9. chap. i have now insisted on , or that paradox in my text doth amount unto . for those words [ as sorrowful ] in respect of divers temptations [ yet alwayes rejoycing ] , are all one with [ count it all joy when ye fall into divers tentations ] as in the text. and his [ having nothing , yet possessing all things ] there , is adaequate and aequivalent to the corinthian● supposed , outward abounding alwayes , and in all things . but then his [ being poor , yet making many rich ] therein he exceeded and transcended , what they , or any the most liberal-hearted rich man that ever was in the world , could boast of , in any of their , or his abounding in any or every good ( or charitable ) works , in relief to others . so we see it is possible and attainable , that a christian may in the want of all have an all-self-sufficiency : super abounding the fulness of him in outward things , who aboundeth most . and all this was the fruit of his patience , and continual abiding under sufferings : for he speaks this of himself , whilst he is enumerating his sufferings , which in that chapter he doth at ●arge . thus perfect will patience make you , that as here the apostle in my text speaks , you ●hall want nothing , even in outward things , when you have lost ●ll . § . if you ask me , whence hath a a christian this self-sufficiency , within himself ? and wherein lyes it ? i answer , if god , and christ dwell in the heart ; if i have the earnest of the spirit for my salvation : or am partaker of his holiness , and that grace , which accompanies salvation ; and doe delight in the will and glory of god , and in pleasing him , and the like to these ; then i have a self-sufficiency within me . if , as in the 1 joh. 4. 16. we have known and believed the love that god hath to us . god is love , and he that dwelleth in love , dwellet● in god , and god in him : the we have all within our selves and is like as a man that hath 〈◊〉 provisions in and about his ow● house , so plentifully , as he need not goe forth for any thing ; s● is it , and will it be with us . § . a third fruit is joy , i colos● 11. srengthened with all might unto all patience and long suffering with jorfvlness . you have it also in the text , 〈◊〉 it all ioy , &c. and rom. 5. 8 [ we glory in tribulations ] knowing that tribulation worketh patience . you will say to me how can this be , doth not the apostle say , heb. 12. 11. no chastning seems to be for the present joyo●● but grievous . and our saviou● you shall weep when the world shal● rejoyce . and many the like . i give these answers . 1. the object of your joy is not simply your afflictions : no , no man can delight in them alone , they ( indeed ) are grievous , as saith the apostle . but your joy lyes in looking unto , what is the issue and event , the end and reward of your tryals by them ; and that is it you are to count the matter of your joy , and all ioy . to rejoyce in the thing , or the affliction it self , is one thing : and to rejoyce in the expectation of the event and issue , is another . then secondly , if you observe it , the word in the text is favourable : says he [ count ] it all joy ; that is , esteem it so . he doth not say , you shall have all joy ( at present ) ; but though you have not , you may count it all joy , that is , you may reckon it [ as matter of all joy , ] as many interpreters par●phrase the words , and so reason yourselves into joy in your judgements , and so esteem it all joy , appretiativè , as the school speaks : though the passion of joy be wanting . thirdly , jesus christ himself , when he did endure the cross , and whilst he hung upon it , and likewise afore , whilst within the garden , he was not in a joyous frame of spirit , at that present , as to the passion of joy ; nay , his soul was heavy unto death , that while : yet it is said , heb. 12. 1. that for the joy that was set before him he did endure the cross , &c. and he therein is set forth as an example unto us , in the same verse , let us run [ with patience ] the race that is set before us , looking unto jesus , &c. it is well , if you look to the joy set before you , as that which you certainly expect to come , although you want the passion of joy in that which you expect to come . fourthly , you may perhaps not rejoyce at present with great joy , yet afterwards through much exercise of patience it may grow up in you . and this answer , the apostle himself gives in that heb. 12. distinguishing between what for [ the present , ] and what for [ afterwards , ] in time , v. 11. now no chastning [ for the present ] seemeth to be joyous , but grievous : nevertheless [ afterwards ] it yieldeth the peaceable fruits of righteousness unto them [ which are exercised ] thereby : and upon the hopes of that , he bids them to lift up the hands that hang down , and strengthen the feeble knees . yet , fifthly , some christians have had , and you may have actual joy at that present in the midst of your afflictions . these two , great tryals , and great joyes , may well meet and stand together , in the heart at once , as in divers respects : for the apostle hath reconciled those two , 1 pet. 1. 6. wherein ye [ greatly rejoyce , ] though [ now ] for a season ( if need be ) ye are in heaviness through manifold temptations . that speech [ wherein ye greatly rejoyce ] reacheth and riseth higher then to an accounting it matter of joy , about what is to come ; but doth further absolutely , speak of joy for the present . and therefore to have the affection of inward joy it self greatly raised up ; and yet at that instant , in the same [ now ] as he speaks , in outward respects , to be in heaviness , are compatible . and 1 col. 11. the apostle speaks of such a glorious power , accompanying the saints in tryals , as shall work patience and long-suffering with joyfvlness : and why else doth the apostle , also say , rejoyce in the lord alwayes , and again i say rejoyce . he contents not himself to have said it once , as if to have them rejoyce , a little ; but he professeth to say it again , because they should rejoyce abundantly ; and this [ always ] and therefore in all times and in all conditions . of the coexistence of which two himself proposeth himself an example : as sorrowful , yet alwayes rejoycing . iiii. branch . some eminent properties , or adjvncts of patience , which added , do make it , and its work , perfect . § . when a mans spirit is brought to doe these things with ease : so as he shall not need to chide his spirit into a patient frame , nor force himself into it . but like as ezra is said to be a ready scribe , ezra 7. 6. that is , he was perfect at his work ; his heart was prepared for it , and inured to it , v. 10. thus patience hath had a perfect work , when it frames the heart to a readiness to those actings forementioned . thus the apostle , acts 21. 17. i am not only [ ready ] to be bound , but i am [ ready ] to dye at jerusalem , for the name of the lord jesus . his heart was so fully prepared , as he stuck not at all at it ; yea , it was an heart-breaking to him , that his friends should offer to disswade him . what mean you to break my heart ? &c. 't was his being inured to endurance , and patience , that had begotten that habit of it in him : his heart was not to seek for it . § . a second adjunct or property which adds a perfection to all these , is when the practice of it is dvrable , and hath some constancy in it . as first , not by fits only . that was jonahs fault . oh he was a broken humble man when in the whales belly : but how outragious , when out ! in moses , patience had its perfect work , in respect of the constant exercise of that grace : and therefore it was he had the honour to be stiled the meekest man on earth : and truly it was not that meek●ess of his natural temper ; nor meerly as a moral virtue in him , ●or which he is so extolled : though these might contribute thereto : but it was a grace that was spiritual in him , the grace ●f meekness , and consequently ●f patience , which the holy ghost had wrought in him , and which he by sufferings had learned . and my reason among others , principally is , that he was a type of christ therein , according as gods promise was t● raise up a prophet like unto moses ; like , as in other eminencies , so especially in this grace ; for which as moses is commended there , so christ in the evangelists ; and therein proposeth himself as an example , learn of me for i am meek , &c. now how constantly did moses , bear 〈◊〉 along with that perverse , murmuring , and rebelling nation both against god and himself with an invincible patience and still interceded for them and thus christ doth with us , and for us . and although we rea● how moses was , and could b● sometimes angry , yea , exceedin● wroth , as the words are , ( where●● i gave the collection out of ainsworth ) yet it was often in gods cause ; and still but so as the usual and constant frame of his spirit was otherwise , for which he had that renowned denomination ; and never was greatly out , or overcome with impatiency ( we read of ) but once , num. 20. 10 , 11. compared with psal . 106. 32 , 33. secondly , patience is then perfect , when it continues to the end . as a colour is said to be perfect , when 't is durable , as a dye in grain ; or as the indy colours , which while the cloth remains , they endvre . now it is he that endures to the end , math. 24. that shall be saved . you shall therefore find that unto long-svffering , patience is added in two several places , 1 col. strengthened unto all patience and long-svffering . patience there respects the weight or grievousness and heaviness of the affliction , we are under : and long-suffering respects the duration , and time . the other is in an instance of the apostle of himself , 1 tim. 3. 10. thou hast known my long-suffering , charity , patience . in 4 jam. 7. 't is said of the husbandman ( whose case is made the perswasive unto patience ) he hath [ long ] patience . this is a perfection indeed to bear long , and to the end . be thou faithful to death , revel . 2. 10. to carry a great burden a quarter of an hour is an effect of some patience ; but to carry it a day , or more , or for a week , there is long-suffering ? why is it said , that when you have done the will of god , you have need of patience : but because , still , in the last part of your life , after an active life for a long while ran through , even then when you are near the promise , your patience may be then at last , most of all put to it . § . a third property or requisite to perfect patience , is , that it be universal ; which is either , when a man hath been every way tryed , and hath past thorow all sorts of tentations : or when he hath still come off with patience in some good measure , in all those , wherein he hath been tryed , although his tryals have not been of all sorts . a mans natural spirit will help him to be patient in some things , but in other things his heart is weak , and cannot bear ; oh not such such a cross , of any other . but it is certain , as god tried abraham in his isaac , so god will the sons of abraham , in what is dearest to them : and yet enable them to bear it , ( as i cor. 10. ) and goe thorow therewith . hence in the epistles you meet with [ all ] added to patience , and long-suffering , both when patience is prayed for , as 1 col. and exhorted unto , as 2 tim. 4. 2. but though this universality is to be prayed for , and exhorted unto , as that which makes it perfect ; yet it is well , if in the great trials of our lives , we come off with some patience sutable ; and from henceforth resolve with endurance so to do ; and so much is expected : and it may seem strange , that many that should be able to bear great trials between god and them , with much quietness and submission , are yet easily disadvantaged , upon smaller occasions between men and them : for which some reasons might be given . iiii. section . although i have dispatched the subject i first intended , yet i find my self obliged to proceed a little further in the opening the fifth verse , in order unto a relieving against a great discovragement , which i know hath or may have been in many readers hearts , whilst i have been thus discoursing these great things , about the perfect work of patience , &c. and also to leave behind me , the most apposite direction , how to obtain this patience , in the perfect work of it : and i will not goe out of my text for these things , neither . an exposition of the 5. verse . if any of you lack wisdom , let him ask of god , that giveth to all men liberally , and upbraideth not , and it shall be given him . § . the discouragement , i know is , oh how remote are , and have our hearts been , from this perfect work of patience ! which yet some saints have in so great a measure attained , as those great examples given have shewn , both of saints out of the old and new testaments : what then shall i think of my self for the present ? ( will such a soul say ) or for the future , what shall i doe ? why truly , god hath provided sufficiently in the text for answer to these queries and complaints of yours , whereby both to relieve you against your discouragement , at your want of the exercise of these things : and also to direct you to the most proper and effectual ( if not the only ) means to obtain them . 1. as to this present discouragement about your want , and so great falling short of this hitherto , ( which you are so sensible of ) those first words in the text [ if any of you lack wisdom ] will be found greatly speaking to your relief therein . 2. as to a direction what you should doe for the future to obtain it , those other words , let him ask of god , point us to the most proper and effectual remedy and way of supply in the case . 3. with this great encouragement added ; first drawn from the nature of god , [ ask of god that giveth to all men liberally , and upbraideth not ] then seconded with this promise , [ and it shall be given him . ] of these three heads of what follows , briefly . i. to the discouragement , § . the opening of these words [ if any of you lack wisdom ] will greatly conduce to ease your heart as to that : the effect of which , is , that the apostle plainly supposeth , that true believers may both , really , and in their own apprehensions especially , be found greatly lacking in point of patience when trials doe befall them . and this i am sure hath reason to relieve you in what is like to be the great discouragement that usually falls out . this to be the supposition of the apostle , is made good by opening four things . 1. that by wisdom , here , is plainly meant patience ; together with the perfect work of it , which he had spoken of . 2. that he speaks this unto those that were true believers . [ if any of [ you. ] 3. how it may or can be said , that true believers , who have all grace and the principles thereof in them , to lack such or such a grace . 4. the intimate reason and occasion , upon which the apostle utters himself in this supposition , [ if any , &c. ] § . for the first , wisdom , sometimes is taken largely for all grace and gracious actings , whatsoever : sometimes strictly for a particular grace . to find out the difference of which , the measure is to be taken from the scope of the place , where either of these is mentioned . now wisdom , in this place , is to be taken strictly , that is , for that particular grace , or piece of gracious wisdom , whereby to know how to be able to manage a mans self under trials , especially great , sore and sudden ones , patiently : ( which is done when we have taken in , and digested by faith , such principles as our christianity affords ( plenty of ) as grounds , that instruct , and enable the soul , joyfully to entertain such trials and tentations , and to endure and goe thorow them , with a constancy of joy ) . for look as the word [ grace ] is taken , either strictly or largly , that is either for all grace , and yet again for any or every particular grace , each of which are called grace also : as ye abound in every grace , so ye abound in [ this grace also ] . thus , all grace is called wisdom in a large sense , ( as usually throughout the book of proverbs , ) but withal , a particular grace is called wisdom too , as the third chapter of this epistle , ver . 13. shews . the grace of meekness , shewn in speech , and conversation , he stiles it [ meekness of wisdom ] or a wise meekness , or a meekness accompanied with , and proceeding out of wisdom . and thus calvin , and most others , understand wisdom , here , in this my text , of this special grace : the scope and coherence with the former words carrying it thereunto . true patience being from such a wisdom , as whereby the soul hath the skil and ability to manage a mans self patiently under tentations , to such an issue , as that patience should have a perfect work in us ; and unto this , it is here to be restrained : for this grace , it is , he had been , and still is discoursing of . and there is a special and more peculiar reason , why this skill of patience should be stiled wisdom , in a more eminent sense . for what he had before uttered of rejoycing in afflictions and tentations , and exhorted unto , that patience should have it's perfect work ; these things being the hardest lessons in christianity , do there fore need and require the highest principles of divine wisdom , both doctrinal and practical , to be deeply inlayed and fixed in the soul , so as to bow and frame the heart unto a real practice , and willing performance of such dictates , and conformity thereunto . for then it is that knowledge is tearmed wisdom ; and for that reason it is , that our whole religion is stiled wisdom , because it rests not in bare notional knowledge , ( which is a differing thing from wisdom ) but makes men proportionably wise , to the practise of the things , in which it instructs . and particularly , this skill of renduring tentations ( such as hath been described ) doth deserve this stile more eminently , for it so far outvies , and is above the sphere of all principles , whether of philosophy , or what other profession , or professors of patience whatsoever , who whilst in a sullen patience ( for all of theirs was no better ) they professed to be wise , they became foolish : and christianity infinitely out-shoots them in what they most gloried in . § . secondly , that he speaks this to them whom he supposeth true believers , and unto them as such , is evident : although at the first blush ( as we say ) the words would seem to poynt at and speak to unregenerate men , who wholly want all true wisdom and grace : and so the drift should be an intended direction to , or for such , to seek true grace , which they lack , at the hands of god , by prayer . but the coherence manifestly shews , that he speaks to such , whom he supposeth to be already true believers : for in the next words , he exhorts the same persons , whom he speaks to in these words , to ask in faith ; and therefore supposeth them to have true faith already , whom he directs this exhortation unto . and otherwise it had been more proper , yea requisite to have exhorted them ( if he had intended it of unregenerate men , ) first , to seek faith it self , and then out of faith and in that faith to seek for this wisdom , or grace of endurance . and again he speaks to them that were brethren ; so he calls them . and in this passage , says ; if any of [ yov ] and such , who being true professors of christianity were exposed unto those sundry tentations from persecutions , especially : and 't is such , also whom he exhorts to count it all joy , &c. and here to ask a wisdom of god , whereby to be able to suffer for their holy profession . furthermore , this wisdom lying in patience having its perfect work in them , it supposeth the persons such , as had some work of patience , and of other graces begun in them already . and indeed , to have exhorted vnregenerate men , that were as yet utterly destitute of all grace , and so out of harms way , as to any sufferings , for the gospel ; and to direct them to make this the first of their addresses to god , and of their requests , that they might be able to endure tentations , and that patience should have a perfect work in them ; and so to have taught them , that , which is the hardest lesson in christianity , afore ere they had learnt the first letters thereof , this had been utterly improper , and a lesson at too great a distance , for men in their natural state , first to learn. thus much for the persons , viz. that he speaks it unto men already regenerate , and supposed in the faith. § . the third thing proposed , was , how it could be , he should speak in this manner of believers , that they should lack this grace of wisdom ; whenas , if such , they must be supposed to have all true graces in them : why then should he yet say , even of them , if any of you lack , &c. answer , this expression , to say , such and such a christian , [ lacks ] such or such a grace , is not uncouth , nor unusual in the scriptures ; when he , ( or they ) have wanted the exercise of it . for though christians doe receive the principles of all graces , as 2 pet. 1. 3. yet they may neglect to stir up all graces , or may have been disused to the exercise of some . why else , and to what end doth the apostle in the same place stir them up to add grace to grace , as in verse 5. and in those cases , a christian may be said , yea charged to lack that grace or graces , which he wants the exercise of . for so in the same chapter , ver . 9. speaking of a dozed negligent professor , though true , he useth this very language of him , he that lacks these things ( as i have elswhere opened that scripture ) ; for idem est non esse , et non uti : 't is all one for a thing not to be , and not to be used , when the being of a thing is wholly ordained for use and operation : now such a thing is grace ; and such a thing if not used , is as if it were not . and the opposition that is between adding grace to grace , v. 5. ( that is the exercise of one grace after another ) & the lacking grace , in that v. 9. evidently shews , that phrase to be so understood , not of the utter want of the grace , but of the exercise . § . the fourth thing is , the intimate reason or occasion , whereupon the apostle doth utter himself in such a supposition [ if any of you lack . ] this will appear by considering these three things . first , in respect that the had exhorted to so hard and difficult a practice : to count it all joy , &c. which requireth such high principles , to be drunk in , about the good and benefit of tentations , in the issue and end of them ; which principles must also have been thorowly concocted in their hearts , first , who shall attain to this . and secondly , there being many poor souls ( as of such that were weak , and some new converts ) amongst them , whom he wrote to , who might and did then ( as many now-a-days , that yet are sincere-hearted ) in the sense of their own weakness , find and apprehend themselves so far off , and remote from such high principles , and attainments ; and therefore upon his thus discoursing , were like to be utterly discouraged ; thinking with themselves , ( judging themselves by the present frame of their infirme spirits ) both that their hearts had never yet , nor would ever be wrought up to this pitch . what to count it all joy ! ( think they ) is that it , you exhort us unto ? alas ! our hearts tremble at the very thoughts of entering into such sudden , and so great tentations , as you here forewarn us of and of all graces else , it is this , of a patient suffering frame , and strength of ● spirit thereto , that is and hath been our want . this is it [ we lack ] nor doe we know how to mannage our selves wisely , under such trials ; so as to glorifie god ; yea , and not shamefully to dishonour him : nay , if we should fall into such trials , and sufferings , we are liker utterly to fall away under them , rather then to rejoyce , when we fall into them . further , thirdly , there might be many strong christians ( as to the active part of the life of christianity ) who yet might be to seek as fresh souldiers , at the first , when such trials come unexpectedly , and thick and threefold upon them ; and that they fall into them as down-fals and precipices . ( and in this dreadful a manner he had set them out to them , as impendent on them , as was opened ) and even such christians being surprized , might be at a loss at first , in respect of that confidence of spirit to bear them , till by prayer and faith recollecting themselves , they should anew obtain or regain this wisdom . even strong christians are apt to be stounded at first , as men are with a greatblow , and cannot well stand or keep their ground . now unto such ( either of these ) doth the apostle in this language [ if any of you lack ] apply himself ; and therein speaks to their very hearts : but especially to the first sort of weak christians . and indeed speaks their very fears , and most inward thoughts and apprehensions , they had or might have of themselves : and so utters their misgivings of heart in their own language . oh i lack these things , says the soul : [ if any of you lack ] says the apostle . and it is no small comfort to such , to hear an apostle , from the immediate inspiration of the holy ghost , to suppose , that very true and sincere christians may thus be lacking , and thus surprized . thus as to the removal of their main discouragement , which was the first thing proposed . ii. the direction . let him ask of god. having thus spoken their hearts , as to the fears & apprehensions of themselves in respect of their falling short , of this high duty of joy and patience , &c. he now directs them to the most proper and soveraign means , for the obtaining of it , of all other , and that is faithful instant prayer . [ let him ask of god , ] &c. and herein also he speaks the hearts of all true christians also , even of the weakest : whose refuge in all their wants is to cry to god , for a supply of what they lack : especially , when they feel or are apprehensive of their lack , and want in any grace , that should help them in time of need . and look what effectual supply of this grace in tentations , all the apostles perswasions alone , would not have effected , that , faith venting it self , in constant and fervent prayer , will bring in and obtain ; and their hearts will in the end , be raised and wrought up unto : so as they shall be able to abound in this grace also . weak faith , when it cannot find in its heart to suffer , or so much as to enter into trials , can yet pray ; and so doth beg with desires unutterable , to have this grace , to be able to suffer these trials , in this joyful manner , as the apostle exhorts unto . and the weak heart continuing so to pray and importune god , in the end , this shall be given him : as here he promiseth . i shall not enlarge on this further : for when an apostle shall single forth a meanes , and that one single one , whereby to obtain any eminent grace one needs , that means ought to be with all diligence put into use and practice : and so there needs no more to urge it . only observe how in this directive part , he puts them not upon praying , chiefly to have tentations and trials averted , or kept of ; nor to ask deliverance out of them , ( though that is lawful and may be done : ) not a word of these , in this his exhortation : but he draws the main , and great intention of their souls , unto praying for grace , how to be patient and joyful , &c. this as to the direction . iii. his encovragements to pray . § . his encovragements , that by seeking , a believer shall obtain , are drawn , first , from that gracious wont and disposition of god , that giveth to all men liberally , &c. as being a god , 1. [ that giveth to all men . ] and this also is to be limitedly understood , of all those men who thus doe , have , or shall apply themselves unto god by faithful and importunate prayer . for he had said first , let him [ ask ] of god : and therefore gods [ giving ] here , must be supposed to be a giving to him that asketh . again , although it be said , that faith works patience , yet it is prayer , that fetcheth and brings down the power from god into the heart , that works both faith and patience , and all . prayer is the midwife , by which , faith the mother , brings forth patience in the heart . ii. his gracious disposition in giving , is further set out . 1. that he giveth liberally . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both signifies a free hearted giving , in a pure way of simplicity of heart ; as being neither moved by any respect in us , as of worthiness , or the like : but singly , and simply out of such motives and considerations , as are in his own heart , and which his own great and gracious divine nature prompts him to : freely . we generally use to say , [ out of his free grace , ] which comes all to one , with the import of the word , which the apostle useth here . therefore make that grace , as thy plea to him in thy prayers for it , or whatever else thou seekest at his hands . 2. it signifies largely , abundantly , liberally , [ richly ] as the word is used in 2 cor. 8. 2. and so translated there . you have both in that passage of davids , 2 sam. 7. 21. according to thine own heart ( there 's freely or simply ) hast thou done all these great things . ( there 's liberally . ) and vpbraideth not. that 's a second property or disposition in god & his giving : the sense where of is , first , that when he hath given liberally , never so often , nor so much , yet he upbraideth not , as men are wont to doe . among men , he that is most liberal , yet if the same man he hath formerly given unto , will come often to him to be relieved , in the end he ( at least ) will excuse himself , or else say , why do you come so often , thus again and again ? which is a tacite and implicite way of upbraiding or insinuation of foreg on benefits . surely , calvin , and aestius , from him , have hit it : who put this scope and drift upon this clause , that no man should be afraid , or solicitour to come , though never so often , to this free and generous giver : nor be discouraged within himself , that he should need to come so often to him ; nor forbear to continue his incessant importunities , though it be never so long a time , ere he obtains . and thus understood , it is as if he had said , god is so free , so simple-hearted and liberall in giving , as the oftner you come , the welcomer ; especially when for grace : yea , he hereby inviteth us of his own free heart to come alwayes ; to ask , and pray continually and incessantly , as that parable , luk. 18. 1. made on set purpose , shews . so then , a frequent , constant , importunate continuing in prayer to obtain , is hereby exhorted unto . a second scope in his adding this clause , is , that though we find , that god doth indeed upbraid impenitent men for their sins ( as christ those cities ) yet he never did , or ever will do any sinners , in this case wherein it is proposed , namely , when they shall come and humble themselves for their sins , seeking for more grace , to help in time of need against their corruption ; and this , much rather then for deliverance from or out of troubles : in this case , he will not twit them with any of their unworthiness that hath been past : he will pass by their iniquity , and not upbraid them . and this is a great encouragement indeed . for the guilt of sin , and former ingratitude , do above all things , deter men , from coming to god , least he should remember their iniquities , and upbraid them , with them . and it shall be given him . he follows and confirmes this hope of obtaining with this sure and certain promise [ and it shall be given him . ] for when the souls of men , being made thorowly apprehensive of their own wants of a grace , are carryed forth ( to choose ) to seek for grace , or such or such a gracious disposition , and that before , and above all deliverance out of the trials they are in ( as was afore observed , the apostle had directed ) : in this case , god that is the god of all grace , is the most ready giver of grace , that he is of any thing else . there are no requests more pleasing to him , or that suit his divine , and blessed disposition , so , as this doth of praying for grace as thus stated . for the bestowing and giving of grace , thus prayed for , doth tend , above all things else , to the glorifying of himself : and it is the ayming thereat , that must and doth carry out such an heart , to make this , to be the top and chief of its most earnest petitions . the god of grace , is the most free of grace . thus christ sayes , if ye then , being evil , know how to give good gifts unto your children : how much more shall your heavenly father give [ the holy spirit ] to them that ask him ? our apostle hath also told us , that though the spirit that is in us lusteth to envy , that yet god gives more grace ; that is , a counterpoise of grace unto that lust , unto all them that humbly seek for it , as chap 4. 5 , 6 , 7. do ye think that the scripture saith in vain , the spirit that dwelleth in us lusteth to envy ? but he giveth more grace . he resisteth the proud , but giveth grace to the hvmble . § . i shall now go forth of my text , but to fetch in one thing . i observe when the apostle particularly comes to that part of his prayer made for the colossians , that they might have all patience and long-suffering with joyfulness ( which exactly agrees with what is the matter exhorted unto in this text ) he implores the gloriovs power of god , in these words , 1 col. 11. that ye may be strengthened with all might [ according to his gloriovs power ] unto all patience and long-svffering with joyfvlness . and to draw and fix your hearts on this glorious power of god , and point your prayers thereto , is the thing , which i mean & intend . and indeed the consideration of this one thing will have a general influence into all those three heads , have been treated of in this last fourth section . as first , it may be no great wonder if many of us have been so deficient , and lacking in this grace : for it is not an ordinary power , such as in ordinary walkings holily , doth assist us , but a gloriovs power is requisite to perfect this grace : which argues this to be so difficult an exercise above any other ; and that our natures are infinitly remote from it , of our selves ; which we not minding , nor considering , have not perhaps , with answerable vehemency implored the aid of so great a power . and secondly , this gives us a clear reason , why prayer , of all other means should be directed by the apostle , and extraordinarily set upon by us , as the most effectual , yea , as an only means to obtain this . for seeing that power lyes out of our selves , in god , which must effect this in us ; then surely nothing can be judged so prevailing as faith and prayer , which are the graces in , and by which the soul going out of it self , in a sence of its utter insufficiency , supplicates the grace in gods heart , to exert this power , of his good pleasure ; and so do draw it forth , and bring it down into the heart . and then thirdly , this gives us the highest encouragement , that we may obtain this perfect work of it ; however remote from it , the present temper of our spirits may seem to be to us : seeing that no less then such a glorious power is requisite to effect it in the strongest christians ; and a power so glorious is able to work it in the weakest . let us pray therefore with all vehemency , for our selves , as the apostle did for those colossians , that this glorious power may come upon us , and strengthen our inward man , ( as 't is elfwhere ) with all might , which might in us , is the effect of that power in god , as the cause . for as this patience is to be an [ all patience , ] or else it hath not its perfect work : so this might , it must be an [ all might ] you must be strengthened with , unto such a patience , of you will not be perfect at it . that might you had in such or such a triall will not serve to strengthen you against the next triall that shall come : but you must still have a new speciall might for every new triall . your dependance , therefore is great upon god , for this perfect work of patience : and yet your encouragements are great . for as it must be , that , if god will please to strengthen us , under any great unusual tentations , that he should put forth no less then this [ glorious power : ] so we have heard , how , in our apostle , he hath promised , he will give it ; and give it freely and liberally to them , that make it their main , constant , earnest business , to ask it : and therefore , his grace ( if applyed to ) is engaged to put this power forth . it cannot but be a great support , to a weak heart , that finds it self so remote and distant from such a work of patience ; and weak also in comparison of finding such an inward might , that it should have ground and cause to think and to believe , that gods glorious power is engaged most sreely , to be abundantly and readily put forth , if continued to be sought unto . why , this ( says the weak heart ) will do it : namely , this glorious power : and i have found by some tryals already , that the strong god and a weak heart will be too hard for any thing ; yea , for the whole world. and therefore , when you think your present trials , that are come upon you , far greater then you can bear , think withall of the glorious power of god , that is at hand to help you . 't is a great word , that , his [ gloriovs power ] : a greater attribute could not have been named or found out for our comfort . and is a word of vertue , force and power , to hearten to , or against anything whatever . 't is true , thy present trial may be , and is above that in ward strength , which serves and hath served hitherto , to act thy graces , in thy ordinary walkings with god , holily and sincerely . a child may by its ordinary strength be able to walk up and down a room , by stooles ( suppose ) supporting it , without any other extraordinary help : but if it be to goe up a pair of staires , the strength that enabled it to these lesser performances , will not be sufficient thereunto : he must be carryed and held up in the arms of one who is strong and mighty . and so it is here . that other part , of our christian obedience , the active ●ife of a christian ( prayed for by the apostle in that place to the ●olossians also ) whereby he walks ●ruitfully , &c. as in the seventh ●erse of that chapter , requires indeed gods power , for by it , it is , we are kept unto salvation , all-a-●ong : but when it comes to pati●nce , and long-suffering , and all patience ; and that such ● trial comes , as will try all pati●nce in you , then it is he makes ●ention of that glorious power , ●nd not afore : for it must be no ●ess that must go to that , then gods gloriovs power . and ●he promise therefore is ( in such case ) that the spirit of glo●y shall rest upon us , and not ●he spirit of grace only , as i pet. 4. 14. relieve and comfort therefore your selves with these things , and specially with this : that as your trials abound , so this glorious power of god will abound also , towards you , for your support . amen . finis . some slips and omissions . page 4. line 11. for strongest , read strangest . page 18. line 15. after to patience , read let patience have but its perfect work , and that alone will make you eminently perfect . and his scope , &c. page 24. line 25. for and they , read and now they . page 58. line 16. after in the world , read which he had reckoned up . page 90. line 21. after discouragement , read for this cause we faint not . page 99. line 9. for sp●ritual , read in glory . page 106. line 1. for but yet for all my , read but for all he knew my . page 109. line ult . read his meaning further a. page 111. line 18 after so long , read the lord gave , and the lord hath taken : blessed , &c. page 119. line 12. after sums up , read the frame of his spirit . page 131. line 20. read vnto patience , long-svffering is added . page 148 margin . for toibi sibi tentum , read tr●bui sibi sensum . notes, typically marginal, from the original text notes for div a41527-e90 job 7. 18. psal . 37. 13. ps . 44. 22. jer. 29. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the same word here , and there . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est id per quod sit explaratio , grotius in verba : and so it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes the issue , the experiment , or fruit upon tryal ( see the same grotius on rom 5. 4. ) even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● cor. 8. 7. psal . 89. 15 pf. 40. 8. heb. 10. rev. 1. 9. patientia it a dei rebus proposita est , ut nullum prae●eptum obire quis possit à patientia extraneus . tertul. de patientia . mat. 5. 47. eclesiast . 9. 10. mat. 5. 12. the description of patience admonet victores omnium tentationum fore , qui deum amant . nec aliâ de ●●usâ nos animo defici cum tentamur , nisi quia prevalet mvndi amor. calvin : in verba . omnes virtutes certant , sola patientia vincit & coronatur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal 55. 12. heb. 5. 〈…〉 habet vim quietativam . psal . 51. * see piscator and the dutch annotat . and the ground why it may be so judged , is the conformity which these pass●ges in the psalm , verse 8. make me not the reproach of the foolish , and this specially , v. 9. i opened not my mouth , because thov didst it , doe hold with that story , 2 sam. 16. 10 , 11. when shimei did curse him , upon occasion of which , david , simularly , spake thus . the lord hath said to him , curse david ; who shall then say , wherefore hast thou done so ? let him alone , the lord hath bidden him . which is just as here [ the lord hath done it . ] 't is such a phrase as when christ says i know you not . heb. 12. sapientiae nomen ad circumstantiam praesentis loci restringo . calvin in verb. siquis vestrum non potest intelligere v●ilitatem tentationum , postulet a deo toibui sibi tentum . beda in locum . cum dicat omnibus , intelligit , qui petunr , calvin in virba . necexprob●t ] hoc additum est , ne quis deum sepi us adire metuat ; ●ui ex hominibus maximè sunt liberales , rametsi identidem quispiam juvari se postuler , priora beneficia commemorant : at que ita excusant in posterum . calvin in verba . vel certe ideo addit nequis deum sepius adire vereatur ( calvins very words ) nonne enim dicit , jam toties dedi ; quid adhuc me obtundis ? ut solent homines , etiam qui maximè sunt liberales ( calvins very words again ) sed deus ut est fons inex●austus ita ad dandum , modo pet●ssicut oportet , paratissimus , imo i●●e ultro nos invitans ad semper petendum , &c. aestius in verba . 1 head. 2 head. 3 head. ephes . 4. 17. a fountain sealed: or, the duty of the sealed to the spirit, and the worke of the spirit in sealing wherein many things are handled about the holy spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. being the substance of divers sermons preached at grayes inne. by that reverend divine, richard sibbes, d.d. and sometimes preacher to that honourable society. sibbes, richard, 1577-1635. 1637 approx. 200 kb of xml-encoded text transcribed from 146 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a68733 stc 22495 estc s117375 99852589 99852589 17917 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. a68733) transcribed from: (early english books online ; image set 17917) images scanned from microfilm: (early english books, 1475-1640 ; 1082:6, 1495:15) a fountain sealed: or, the duty of the sealed to the spirit, and the worke of the spirit in sealing wherein many things are handled about the holy spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. being the substance of divers sermons preached at grayes inne. by that reverend divine, richard sibbes, d.d. and sometimes preacher to that honourable society. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. marshall, william, fl. 1617-1650, engraver. [24], 251, [1] p. printed by thomas harper, for lawrence chapman, and are to be sold at his shop at chancery lane end, in holborne, london : 1637. editors' dedication signed: tho. goodwin. philip nye. with an additional title page, engraved, "a fountaine sealed. .. the 2d. edition.", signed: will: marshall. sculpsit. 1637. identified as stc 22494 on umi microfilm reel 1082. reproductions of the originals in the british library and cambridge university library. appears at reel 1082 (british library copy) and at reel 1495 (cambridge university library copy). reel 1495: some print faded and show-through. 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 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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 holy spirit -early works to 1800. 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 fountaine sealed , or the dutie of the sealed to the spirit and the worke of the spirit in sealing . by rich. sibbes d. d. the 2 d edition . printed for l : chapman & are to be sould at his shope at chancery lane end in holborne . will marshall sculpsit . 1637. a fountain sealed : or , the duty of the sealed to the spirit , and the worke of the spirit in sealing . wherein many things are handled about the holy spirit , and grieving of it : as also of assurance and sealing what it is , the priviledges and degrees of it , with the signes to discerne , and meanes to preserve it . being the substance of divers sermons preached at grayes inne . by that reverend divine , richard sibbes , d. d. and sometimes preacher to that honourable society . london , printed by thomas harper , for lawrence chapman , and are to be sold at his shop at chancery lane end , in holborne , 1637. to the truely noble , and much honoured lady , the lady elizabeth brooke , wife to sir robert brooke . madame : besides that deserved interest your ladyship held in the fections and esteem of this worthy man more then any friend alive , which might intitle you to all that may call him . authour . this small piece of his acknowledgeth a more speciall propriety unto your ladyship . for though his tongue was as the pen of a ready writer in the hand of christ who guided him , yet your ladyships hand and pen was in this his scribe and amanuensis whilest hee dictated a first draught of it in private , with intention for the publique . in which labour both of humility and love , your ladyship did that honour unto him which baruch ( thogh great and noble ) did but receive in the like , transcribing the words of ieremiah from his mouth : wherin yet your ladyship did indeed , but write the story of your owne life , which hath beene long exactly framed to the rules herein prescribed . we therefore that are intrusted in the publishing of it , deeme it but an act of justice in us to return it thus to your ladyship , unto whom it owes , even its first birth : that so where ever this little treatise shall come , there also this that you have done , may bee told and recorded for a memoriall of you . and we could not but esteeme it also an addition of honour to the worke , that no lesse then a ladies hand ( so pious & so much honoured ) brought it forth into the world , although in it selfe it deserveth as much as any other this blessed wombe did beare . the lord in way of recompence , write all the holy contents of it , yet more fully and abundantly in your ladyships heart , and all the lineaments of the image of iesus christ and seale up all unto you by his blessed spirit , with joy and peace to the day of redemption . madame , we are your ladyships devoted , tho. goodwin . philip nye . the contents . grieve not the holy spirit of god. the holy ghost why called a spirit , page 3 why holy , page 5 from the apostles disswasion , these foure presupposed truths . 1 that the holy ghost is in us , page 8 2 and is as a guide to us , page 12 3 the best of us are apt to grieve him , page 13 4 therefore wee should bee carefull of it , page 14 § 1 of grieving the spirit . i what it is to grieve the spirit , page 16. how the spirit worketh in us , page 20 ii wherein doe we especially grieve the spirit . 1 in our selves , and that in these particulars . 1 in walking contrary to , and in neglecting of its motions , page 25. and comforts , page 27. seeking comfort from the flesh , page 28 2 by unkindenesse , page 29. the sinnes of professors , and those that have most acquaintance with the spirit , grieve most , page 30 3 by presumptuous sinnes , page 33 , sinnes against knowledge of two sorts . ibid. why voluntary sinnes are so great , and grieve the spirit so much , page 36 , the reason why sinnes of the second table grieve most , page 39 , upon divers respects the same sort of sinnes may grieve more and lesse , page 44 4 by worldlinesse and paying tribute to the flesh , page 45 5 abusing spirituall things to our owne ends , page 48 , and fathering the workes of the flesh upon the spirit , page 49 6 by sins against the gospell , page 49 , slighting ordinances , page 51 7 sinnes plotted and contrived , page 57 8 by false judgement of things , page 55 9. by not using the helpes we have , page 58 10 cavilling against the truth , page 59 11 by doing duty in our own strength , page 61 12 thrusting our selves into over-much worldly imployment , page 61 , whence , 13 omission or slight performance of duty , page 63 2 in others many wayes , as , 1 neglecting the grace in them , page 65 2 sharpe censures , page 65 3 superiours by unjust commands , page 66 4 inferiours by untractablenesse , 5 by evill examples , page 68 iii how we may know when we have grieved the spirit , page 69 and what is the danger of it , page 71 how farre a childe of god may grieve the spirit . page 76 of the sinne against the holy ghost , page 81 , and a twofold miscarriage about it in censuring , page 82 iiii what course we should take to prevent grieving the spirit , page 84 , in divers rules . 1 give your selfe up to the government of it , page 84 2 subject constantly to the spirits motions : they are knowne from other motions . 1 by a speciall strength in them , by which they are raised to higher ends , page 87 2 by their constancy , page 88 3 they proceed from a changed heart , page 89 4 they are seasonable , ibid. 5 a selfe evidēce in thē , page 90 6 orderly , in respect of both tables of the law , ibid. 7 dependant upon god , page 91 3 ioyne and co-operate with the spirit , page 92 4 turne motions into resolutions , page 94 , and resolutions into practise , page 95 5 depend on ordinances , and get a heart suteable to them , page 96 6 observe the spirits first withdrawing , and search the cause , page 100 7 take heed of such sinnes as we terme little ones , page 102 , and looke upon all sinne in the rise and root of it , page 104 8 get spirituall wisedome to know what is pleasing and displeasing to the spirit , page 105 9 vpon breaches , renew repentance , page 108 10 avoyd corrupt communication , page 109 whereby you are sealed . § 2 of the sealing of the spirit . 1 christ is sealed , page 122 2 so are christians . page 125 i what this sealing is , and how it is wrought , page 125 ii the privileges of it . a seale serveth for 1 confirmation , page 131 2 distinction , page 132 3 appropriation , page 139 4 estimation , page 141 5 secrecy , page 144 6 security , page 146 iii degrees of sealing . 1 the worke of faith , page 149 2 sanctification , page 150. yet not without a new act of the spirit , page 153. the reasons , page 155 3 ioy , page 156. which hath its degrees also , page 158 , being from the spirit , page 159 of the three witnesses on earth 160 , their order , page 164 of the witnesse of the spirit immediately from it selfe , which is the highest , and that which bringeth most joy , page 166 of such joyes and raptures of the spirit , and how they are knowne from illusions , page 169. as 1 by what goes before them : as 1 the word imbraced by faith , page 171 2 deep humiliation , page 172 3 selfe-denyall , page 174 4 comfort & victory , page 175 5 spirituall strength put forth in duty , page 176 2 by what accompanieth them : as , 1 pryzing ordinances , page 177 2 liberty & boldnesse with god , page 179 3 and for the most part sathans malice , page 180 3 by what followeth them , 1 more humility , page 180 2 increase of spirituall strength , page 181 3 a joyfull expectation of christ , page 183 4 other degrees of sealing from the divers degrees of revelation , page 185 vnto the day of redēption . § 3 of the day of redemption . 191 from the consideration of what formerly hath beene spoken , some generall conclusions are collected , page 202 i concl. wee may attaine to the knowledge that wee are in the state of grace , page 203 all that have faith , have not assurance , page 209 ii concl. vpon knowledge of our state of grace for the present , we may be assured of our future full redemption , page 215 why we pray for forgivenesse of sinnes notwithstanding , page 218 this assurance we have , page 221 that , first , god may be glorified , 222 , secondly , our soules comforted , page 223 iii concl. this assured knowledge is wrought by the spirit , page 224 iiii concl. the sealing of the spirit unto salvation , should bee a prevailing argument not to grieve the spirit , page 228 1 to those that are not as yet sealed , page 230 2 to those that are sealed either in a lower , page 233. or higher worke of sealing , page 236 , and that from 1 ingenuity , page 237 2 benefit received from the spirit , page 239 3 a kinde of necessity , page 240 4 the nature of love , page 241 5 and other graces , as faith and hope , that worke by assimilation . page 242 the doctrine of assurance is no doctrine of liberty , page 243 but of deepe and sweet ingagement , page 244 therefore we should preserve the worke . page 247 finis . ephes . 4. 30. and grieve not the holy spirit of god , whereby ye are ●ealed unto the day of redem●tion . whether the words bee a command ensuing from authority or , counsell , from wisedome , or a caveat from gods care of our soules , it is not materiall : considering both counsell and caveats of the great god , have both force of a command , with some mixture of the sweetnesse of love : the apostle as his manner is , from the largenesse of his spirit , riseth from a particular disswasive from corrupt communication , in the verse before , to this generall advise of not grieving gods spirit by sinne ; especially against conscience inlightened : and this disswasive from evill , is inforced from a dangerous effect of grieving the spirit of god ; and the danger of grieving ariseth from this , that it is the spirit of god , and god himselfe whom we grieve , and a holy spirit , holy in himselfe , and holy as the cause of all holinesse in us ; and hee that after he hath wrought holinesse in us , sealeth and confirmeth us in that act of grace , untill the day of our glorious redemption : so that the grounds of not grieving , are from the greatnesse and goodnesse of the person whom we grieve , and from the greatnesse and constancie of the benefits we have by him . to speake something of the person , the holy spirit is called a spirit , not onely by nature , as being a spirituall essence , but in regard of his person and office , he is both breathed from the father and the sonne , as proceeding from them both ; and by office , breatheth into all that god hath given christ to redeeme , and him to sanctifie ; he is so the spirit of god in proceeding from god , as that he is god , which who so denieth , deny their own baptisme ; being as well baptized into the name of the holy ghost , as into the father and the sonne ; and no lesse a person , then god , is needfull to assure our soules of gods love , and to change our nature , being in an opposite frame : who can reveale to us the minde of god , but the spirit of god ? and herein we may see the joynt forwardnesse both of the father and son and holy ghost ; when both father and sonne joyne in willingnesse to send so great a person to apply unto us , and to assure us of that great good the father hath decreed , and the son performed for us . that attribute the spirit delights in , is that of holinesse , which our corrupt nature least delights in , and most opposeth : holinesse is the glory and crown of all other excellencie ; without which they are neither good in themselves , no● comfortable to us . it implies a freedome from all impuritie , and a perfect hatred of it ; an absolute perfection of all that is excellent . what is it then to grieve such an holy spirit , before whom the heavens themselves are impure , and not onely the divels tremble , but the angels cover their faces ? what shall wee thinke then of them which doe not onely neglect , but despise , yea oppose this holinesse , and indure any thing else ? what is hated in the world with keene and perfect hatred ; but holynesse , without which yet , we shall never see god , nor enter into that pure place , into which , we all professe a desire to enter ? there was planted in man by nature , a desire of holinesse , and a desire of happinesse : the desire of happinesse is left still in us , but for holinesse which is the perfection of the image of god in us , is both lost , and the desire of it extinguished : and that men might the better drive it out of the world under a forme and shew of it ; they oppose the truth of it , and that with the greater successe , because under that great colour the divell and his vicar , carry all their divellish policies under a shew of holinesse . we see in popery , every thing is holy with them , but that which should be holy , the truth of god , and the expression of it . the man of sinne himselfe must have no worse title , then his holinesse : a shew of devised holinesse pleaseth mans anture well enough ; as being glorious for appearance , and usefull for ends . but the truth of it being crosse to the whole corrupt nature of man , will never be entertained , untill nature be new moulded by his holy spirit in the use of holy meanes , sanctified by himselfe for that end : it is this that makes a man a saint , and civill vertues to be graces , which rayseth things that are ( otherwise ) common , to an higher degree of excellency : this is that to a christian which reason is to a man : it gives him a being , and a beauty different from all other : it makes every action we doe in obedience to god a service , and puts a religious respect upon all our actions , directing them to the highest end . now that which the apostle disswades from , is from grieving so holy a spirit . these truths , are presupposed : first , that the holy ghost is not in us personally as the second person is in christ man ; for then the holy ghost , and we should make one person : nor is the holy ghost in us essentially only : for so he is in all creatures : nor yet is in us onely by stirring up holy motions , but he is in us mystically , and as temples dedicated to himselfe : christs humane nature is the first temple , wherein the spirit dwels ; and then we become temples by union with him . the difference betwixt his being in christ & us , is , that the spirit dwels in christ in a fuller measure ; by reason that as a head he is to conveigh spirit into all his members . secondly , the spirit is in christ intirely without any thing to oppose : the spirit alwayes findes something in us , that is not his owne , but readie to crosse him . thirdly , the spirit is in us derivatively from christ , as a fountaine we receive grace at second hand , answerable to grace in him . the holy ghost was in adam before his fall , immediately ; but now hee is in christ , first , and then for christ in us , as members of that bodie , whereof christ is the head : & it is well for us that he dwels first in christ , and then in us : for from this it is that his communion with us is inseparable , as it is from christ himselfe , with whom the spirit makes us one . the holy spirit dwels in those that are christs after another manner then in others in whom he is in , in some sort by common gifts ; but in his owne , he is in them as holy , and as making them holy , as the soule is in the whole body in regard of divers operations ; but in the head onely as it understandeth , and from thence ruleth the whole bodie : so the holy ghost is in his , in regard of more noble operations , and his person is together with his working , though not personally ; and though the whole man be the temple of the holy ghost , yet the soule especially , and in the soule the very spirit of our minds , as most suteable to him being a spirit . whence the apostle wishes the grace of christ to be with our spirits , the best of spirits delight most in the best of us , which is our spirits : in the temple the further they went , all was more holy , till they came to the holy of holiest . so in a christian the most inward part the spirit is , as it were the holie of holies , where incense is offered to god continually . what a mercy is this that he that hath the heaven of heavens to dwell in , will make a dungeon to be a temple ; a prison to be a paradise ; yea an hell to bee an heaven ? next to the love of christ in taking our nature , and dwelling in it ; we may wonder at the love of the holy ghost , that will take up his residence in such defiled soules . the second thing presupposed , is that the holy spirit being in us after hee hath prepared us for an house for himselfe to dwell in , and to take up his rest and delight in , he doth also become unto us a counsellour in all our doubts , a comforter in all distresses , a solicitor to all dutie , a guide in the whole course of our life , untill we dwell with him for ever in heaven : unto which his dwelling here in us doth tend : he goeth before us as christ did in the pillar of the cloud and fire before the israelites into canaan : being a defence by day , and a direction by night . when we sinne , what doe we else but grieve this guide ? the third ground is , that we , the best of us , are prone to grieve this holy spirit : what use were there else of this caveat● we carrie too good a proofe of this in our owne hearts : we have that which is enmitie to the spirit within us , sinne ; and an adversarie to the spirit & us , sathan : these joyning together , and having intelligence , and holding correspondencie , one with another , stirre us up to that which grieves this good spirit . the fourth thing presupposed , is , that we may and ought by christian care and circumspection , so to walke in an even and pleasing course , that we shall not grievously offend the spirit , or grieve our owne spirits . we may avoid many lashes and blowes , and many an heavy day which we may thanke our selves for , and god delighteth in the prosperity of his children , and would have us walk in the comforts of the holy ghost , and is grieved when we grieve him : that then hee must grieve us to prevent worse griefe . the due and proper act of a christian in this life is to please christ , and to bee comfortable in himselfe , and so to be fitted for all services . these things premised , it is easie to conceive the equitie of the apostles disswasive from grieving the holy spirit . for the better unfolding of which , we wil unfold these foure points . first , what it is to grieve the spirit . secondly , is wherein we specially grieve the spirit . thirdly , how we may know when wee have grieved the spirit . fourthly , what course we should take to prevent this griefe . for the first : the holy ghost cannot properly be grieved in his own person , because griefe implyes a defect of happinesse in suffering that we wish removed . it implyes a defect in foresight , to prevent that which may grieve . it implyes passion , which is soon raised up , and soone laid downe : god is not subject to change ; it implyes some want of power to remove that which we feele to be a grievance : and therefore it is not beseeming the majestie of the spirit thus to bee grieved . wee must there●ore conceive of it as befit●ing the majestie of god , ●emoving in our thoughts ●ll imperfections . first then we are sayd to grieve god , when we doe that which is apt of it selfe to grieve : as we are said to destroy our weake brother , when wee do that which he taking offence at , is apt to misleade him , and so to destroy him . secondly , we grieve the spirit , when wee doe that whereupon the spirit doth that which grieved persons doe ; that is , retireth and sheweth dislike , and returns griefe againe . thirdly , though the passion of griefe be not in the holy ghost , yet there is in his holy nature a pure displicence and hatred of sinne , with such a degree of abhomination as though it tend not to the destruction of the offender , yet to sharpe correction : so that griefe is eminently in the hatred of god in such a manner as becomes him . fourthly , wee may conceive of the spirit as hee is in himselfe in heaven , and as hee dwels and workes in us ; as wee may conceive of god the father , as hidden in himselfe , and as revealed in his son , and in his word ; and as we may conceive of christ as the secōd persō , & as incarnate : so likewise of the holy ghost as in himselfe , and as in us , god , in the person of his sonne : and his sonne as man , and as minister of circumcision , was grieved at the rebellion and destruction of his owne people . the holy spirit , as in us grieveth with us , witnesseth with us , rejoyceth in us , and with us ; and the spirit in himselfe , and as he worketh in us hath the same name , as the gifts and graces , and the comforts of the spirit are called the spirit ; even as the beames of the sunne shining on the earth are called the sunne : and when we let them in , or shut them out , wee are said to let in or shut out the sunne . we may grieve the spirit , when we grieve him , as working grace , and offering comfort to us : the graces of the spirit have the name of the spirit whence they come , as the spirit of love and wisdome . again , our owne spirits , so farre as sanctified , are said to be the spirit of god : so the spirit of god , not in it self , but in noah did strive with the old world ; and so we grieve the spirit , when we grieve our owne or other mens spirits , so farre as they are sanctified by the spirit . now the spirit as in us worketh in us , according to the principles of mans nature , as understanding and free creatures , and preserveth the free manner of working proper to man ; and doth not alwaies put forth an absolute prerogative power , but dealeth with us by way of gentle and sweet motions and perswasions ; and leaveth it in our freedome to imbrace or refuse these inferiour workes of the spirit : and our hearts tell us it is in our power to entertaine or reject the motions : which when we doe in our owne apprehension , we churlishly offend the spirit , as willing to draw us to better waies ; and wee cannot otherwaies judge of this , but as grieving . god in his dealing with men , puts his cause into our hāds , that by our prayers and otherwise , wee may helpe or hinder him against the mighty . and christ puts himselfe into our hands in his ministers , and in the poore ; counts himselfe regarded or neglected in them : so the holy spirit puts as it were his delight and contentment in our power , and counts when we entertaine his motions of grace or comfort , we entertain him ; and when we refuse them , wee grieve him . and the holy ghost will have us interpret our refusing of his motion , to be a refusing of him ; and not onely a refusing of him , but of the son , and of the father , whose spirit he is . oh , if we did but consider how high the slighting of a gracious motion reaches , even to the slighting of god himselfe : it would move us to give more regard unto them . as we use these motions , so would wee use the spirit himselfe , if he were in our ●ower . they are not only ●●e ambassadors , but the ●oyal off-spring of the spirit 〈◊〉 us , and when we offer ●iolence to them , we kill as ●uch as in us lyeth , the roy●ll seed of the spirit . ob. it may be objected , when we doe any thing amisse , we intend not the grieving of the spirit ? it is true , unlesse we were divels incarnate , we will not purposely and directly grieve the spirit ; but when we sinne , we will the grieving of him in the cause . no man hates his owne soule , or is in love with death , yet men will willingly doe that , which if they hated their own souls , and loved death , they could not doe worse . why will you perish , you house of israel ? saith god , they intended no such matter as perishing : gods meaning is , why will you go on in such destructive courses , as will ēd in perishing ? if we could hate hell in the cause of it , and way to it , as we hate it in it selfe , we would never come there . for the second point , wherein wee especially grieve the spirit : griefe ariseth either from antipathy and cōtrariety , or from disunion of things naturally joyned together . in greater persons especially , griefe ariseth from any indignity offered from neglect or disrespect , and most of all from unkindnesse after favour shewed . thus the holy ghost is grieved by us : what more contrary to holinesse , then sinne , which is the thing , and the onely thing that god abhominates , yea , in the divell himself ? but then adde to the contrarietie in sinne , the aggravations from unkindenesse ; and this makes it more sinfull . what greater indignity can wee offer to the holy spirit , than to prefer base dust before his motions ? leading us to holinesse and happinesse ? what greater unkindnesse , yea , treachery to leave directions of a friend to follow the counsaile of an enemy ? such as when they know gods will , yet will consent with flesh and bloud , like balaam , who was swayed by his profit against a cleere discovery of gods will. we cannot but make the spirit of god in us in some sort ashamed to thinke of our folly ; in leaving the fountaine , and digging cisternes : in leaving a true guide , and following the pirate : men are grieved especially , when they are disrespected in their place and office . it is the office of the spirit to enlighten , to soften , to quicken , and to sanctifie ; when wee give content to sathan , it puts the holy ghost out of office . the office of the holy ghost is likewise to bee a comforter : it cannot therefore but grieve the holy spirit , when the consolations of the almightie are either forgotten , or seeme nothing unto us in the perishnesse of our spirits ; when with rachel wee will not bee comforted . who in stead of wrastling with god by prayer , wrangle with him by cavelling objections : they take pleasure to move objections , instead of a holy submission to higher reasons that might raise them to comfort : and take satans part against the holy spirit , and their owne spirit : and against arguments that are ministred , by those that are more skilfull in the wayes of salvation , then themselves . how little beholding is the holy spirit to such , who please themselves in a spirit of opposition ? and yet so sweet is this holy spirit , that after long patience , hee overcomes many of these with his goodnesse : and makes them at length with shame , lay their hands upon their mouthes , and bee silent . yet that is one reason they sticke so long in temptations , and are kept so long under the spirit of bondage . those likewise cannot but grieve the comforter , that leave his comforts , and seeke for other comforters : that thinke there is not comfort enough in religion , but will bowe downe to the world , such as linger after the liberties of the flesh , after stolne waters ; as if god kept house not good enough for them . it is a great disparagement to preferre huskes before the provision of our fathers house , and to die ( like fish out of their proper element ) if wee want carnall comforts . but above all , they grieve the spirit most , that have had deepest acquaintance with the spirit ; and have received greatest favours from the spirit . when the holy ghost comes in love , and wee have given way to him to enlighten our understandings , and when in our affections , wee have tasted of the good things of god , that the promises are sweet , and the gospell is good . when we have given such way to the spirit , then to use him unkindly ; this grieves the spirit . where the holy ghost hath not only set up a light , but given a tast of heavenly things , and yet we upon false allurements will grow to a distast , it cannot but grieve the spirit . and this makes the sinne against the holy ghost so desperat , because there hath beene a strong conviction and illumination . therfore of all sinnes , the sinnes of professors of religion , grieve the spirit most ; and of all professors those that have most means of knowledge : because their obligations are dee-per , and their ingagements greater . the deeper the affection hath entred , the greater the griefe must needs be in unloosing . the offence of friends , grieves more than the injuries of enemies . and therefore the sinnes that offend god most , are committed within the church ; where is the greatest sinne of all , the sin against the holy ghost committed , but within the church ? and where there is the greatest light , and the greatest meanes . sinnes against knowledg grieve most , especially , if there be a malicious opposing : for there can be nothing to excuse it . the malice of the will maketh the sinne of the deeper die , and it is contrarie to the spirit , as it is a spirit of goodnes , & hence is it , that presūptuous sins so much grieve the spirit , for by such sins we abuse the sweetest attribute of gods spirit , his goodnesse , and be therefore evill because he is good , and turne his grace into wantonnesse , the sin of this age . sins against knowledge are either such as are 1. directly against knowledge , as when we will not understand what we should doe , because wee will not doe what we understand : such put out the candle , that they may sinne with the more freedome . this kind of ignorance doth not free from sinne , but increaseth it : some men will not heare the word , nor reade good bookes , lest their consciences should bee awaked : this affected ignorance increaseth the voluntarinesse . againe , when we maintaine untruths for any advantage , knowing them to be untruths ; as many learned papists cannot but doe . what a great indignity is it to the spirit of god to sell the truth , which we should buy , yea with the losse of our lives : and to prefer the pleasing of a base man , or some gaine to our selves before a glorious beame of god ? other sinnes if wee know them to be sinnes , are sins against knowledge , not so directly , but collaterally : yet this will bee the chiefe aggravation , when our consciences are once awaked , not so much that we have sinned , as that we have sinned against the light , when the will hath nothing to plead for it selfe , but it selfe ; it would , because it would , though it knew the contrary . involuntarinesse , takes away something of the hainousnesse of sinne : when there is ignorance , perturbation , or passion , there is lesse sinne , and lesse grieving of the spirit : but when there are none of these , but a man will sinne , because he will ; accounting it a kinde of soveraignty to have his will , this will prove the most miserable condition , for not to have the will regulated by him that is the chiefest good , is the greatest perversenesse , and will end in desperation . qu. why are voluntary sinnes so great , and so much grieve the spirit of god ? answ . when there is passion , there is some colour for sinne ; as profit , pleasure , feare to displease , &c. when there is ignorance , there is a want of that that might helpe the understanding ; but when there are none of these , and a man willingly sinnes , he is more directly carried against the command and will of god : there is nothing puts him on : yet hee accounts it so small a matter ; that hee will do it without any provocation , out of a slight esteeme of the good pleasure and will of god. as common ●wearers , can they plead ignorance ? they know the commandement , god will not hold them guiltlesse , that take his name in vaine : can they plead perturbation ? they doe it oft in a bravery , when they are not urged : there is no ingagement in that sin of profit or pleasure , but a voluntary superfluity of pride . they would have you to know , that they are men that care not for god himselfe , let god and his ministers take it as they will , though i have no pleasure or profit by it , yet i will have my liberty . the heart that hath been thus wicked , will hardly admit of comfort , when it stands in need of it . we are not said to be ill , because we know ill , but because we will and consent to ill ; it is the will that makes up the bargain , sin were not sinne else . god hath given us the custody of our owne soules , and as long as wee keepe the keyes faithfully , and betray not our soules to sathan , so long we possesse , our owne soules , and our comfort : but when hee fuggests ; doe this , or speake this , and wee consent ; hee takes full and free possession of us , as much as in us lies ; and god in judgement saith amen to it . god saith take him sathan : since hee will not have my spirit to rule him , it is fit he should have a worse . the more willingnesse , the more sinfulnesse , and the lesse defence ; and gods justice cannot better be satisfied , than by punishing them most against their wils , who sinned most with their will. the clearer the light is , and the more advantages it hath , the more we sinne . in this respect it is , that sinnes against the second table grieve more then sinnes against the first ; because here the conscience is more awaked . these be sins against a multiplied light , against the light of nature , light of the word and spirit : and such sinnes are contrary to humane society , they dissolve those bonds that nature , even by the common reliques it hath left , studies to maintaine . though corrupt nature hath no good in it , for we deserved to be like divels ; yet god intending to have civill society , out of which he usually gathers his church : preserveth in mans nature , an hatred of sinnes that overthrow society : such sins therefore being committed against more light , wound more : as in case of murther , notorious perjury , theft , &c. therefore god oft gives up men , upon breach of the first table , to breaches of the second , that so they may come to more griefe , and shame , as being the breakers of both tables : men never fall into the breach of the second table , but upon breach of the first : no man despiseth mans law , but he despiseth gods law first ; no man breakes the law of nature , but he despiseth the god of nature prophane atheisticall persons that glory in the breach of the third commandement by swearing ; god meets with them by giving them over to grosse abhominable sinnes of the second table ; which vexeth them more ( though they should not ) than sins against the first table , exposing them , besides inward griefe , to open shame ; then god opens conscience to tell them , not onely that they are too blame for their grosse sinnes , but for the root of them ; atheisme , prophanenesse , loosenesse , which are sinnes against the first table . this is an aggravation of sinnes against knowledge , when our knowledge hath beene holpen and strengthened by education , by example of others running into our eyes , which is a more familiar ●eaching than that of rule , ●nd strengthened also by observation and experience ●f our selves ; and the for●er strength we have had , ● against the sinne we now commit : and sweetnesse we have found in the resisting of it . none are worse than ●hose that have been good , and are naught , and might be good , and will be naught . when there is more deliberation and fore-knowledge of the dangerous issue , and this also joyned with the warning of others . as reuben said unto the rest of his brethren , spake i not vnto you , & c ? so may gods spirit , and conscience , say to men , did not i acquaint you with the danger of sin ? you are now in misery , and terrours of conscience , but did you not sleight former admonitions , and helps , and meanes ? conscience is an inferior light of the spirit : to do things against conscience , is to do them against the spirit . god spake to me , and i heeded him not , how doth god speake ? when conscience speakes , and saith this is good , this is bad : then god speakes , conscience hath somewhat divine in it : it is a petty god , it speakes from god ; especially when the spirit joynes with conscience , then god speakes indeed , then there is light upon light . vpon divers respects some sin may grieve more or lesse than another . as the ●oly ghost is a spirit , so ●pirituall sinnes grieve most ; ●s pride , envy ; imprinting ●pon the soule as it were , a ●haracter of the contrary ill ●●irit . carnell sinnes , whereby the soule is drowned in ●elight of the body , may ●●ore grieve the spirit in a●other respect ; as defiling ●●is temple , and as taking away so much of the soule ; ●ove and delight , carry the soule with them , and the more deeply such sinnes enter into the creature , besides the defilement , the lesse strength it hath to spirituall duties : grace is sca●ed in the powers of nature , now carnall sinnes disable nature● and so sets us in a greate● distance from grace , as taking away the heart , hos . 4. hereupon the apostle sets being filled with wine , contrary to being filled with the spirit . and hence it is the apostle forbids , in the former words , uncleane communication : the holy spirit is a spirit of truth , hates hypocrites ; being painted sepulchers ; but as a spirit● of purity , hates foule ●ivers , and foule-mouth'd speakers , as open sepulchers . they cannot therefore but much grieve the spirit , that feed corrupt lusts , and studie to give contentment , and pay tribute , to the flesh ; to which they owe no ●ervice and are no debters : ●nd by sowing to the flesh from which we can reape nothing but corruption . when our thoughts are exercised to content the out●ard man , to contrive for ●●e things of the world one●● ; this is to pay tribute of ●●e strength and vigor of our affections to the utter enemy of gods spirit , and our owne soules : when our thoughts runne deeply into ●arthly things , we become ●ne with them . who will thinke himselfe well entertained into an house , when there shall be entertainement given to his greatest enemy with him ? ●nd shall see more regard had , and better countenance shewed to his enemy , than to him ? when the motions of corrupt nature are mor● regarded , then the motions of the spirit . the wisedome of the spirit which is from above , is first pure , and maketh us so , and rayseth the soule upward to things above . christians indeed , have their failings ; but if a true christian examine himselfe , his heart will say , that every day he intends the glory of god , and the good of the state he lives in : he hath a larger heart than a base worldling , that keeps within the sphere of himselfe ; spending all his thoughts there , and consults onely with flesh and bloud , with profit and pleasure , to heare what they say . such basenesse cannot but grieve the spirit , as cōtrary to our hopes , and heavenly calling , which are glorious . it is a dangerous grieving of the spirit , when instead of drawing our selves to the spirit , we will labour to ●raw the spirit to us , and ●●udy the scriptures , to countenance us in some corrupt course ; and labour to make god of our mind , that wee may go on with the greater libertie . when men get to themselves teachers after their owne lusts , as many do ( especially if they be in place ) ahab shall not want his 400 false prophets . when men cut the rule and standard to fit themselves , and not fit themselves to it . you have some that are resolved what to do , and yet will bee asking counsell , and if they have an answer to their minds , then they rest ; if not , then their answer is : this is your judgment , but others are of a contrary opinion : and thus they labour to make the spirit of god in his ministers to serve their turne , so did the iewes in ieremies time . some will father those sinfull affections that arise from the flesh , and are strengthened by sathan , upon the holy spirit , counting wrath that is kindled from hell to be fire of holy zeale comming from heaven . thus the enemies of religion thinke they doe god service in their massacres ; such are those that wickedly oppose the wayes of god , and yet are ready to say , glory be to the lord ; such men study holinesse in the shew , that they may overthrow it in the power ; and will countenance an ill course , by religion . such also are faulty who lay the blame of an uncomfortable life upon religion , when men are therefore uncomfortable , because they are not religious enough . the wayes of wisedome are the wayes of pleasure . in these times , being the second spring of the gospell , we must take heed of sinnes against the gospell . benefits , the greater they are , being neglected , or abused , bring the greater judgement . the office of the holy spirit is , by the ministery , to lay open the riches of christ , and the glory of gods grace in him : by neglecting so great salvation , and by thinking this favour of god to be a common favour ; we sinne against , both father , sonne , and holy ghost , and in that they desire most to be glorified . such therefore as say to the clouds , drop not , and to the winds , blow not ; and to the prophets , prophesie not ; that study to keepe out the light and sin against it , as discovering them , and awakening them , and hindering them from taking that solace in carnall courses of the world : as pe●ing the eyes of others to know them further than they would be known , and so to lose that respect they would have in the hearts of men . this cannot but grieve ●he spirit of god ; and move ●im to take away that truth ●hat we are so far from ●hinking a blessing , that we 〈◊〉 weary of it , and fret against it . the office of the spirit is to set out christ , and the favour , and mercy of god in christ : when we slight christ in the gospell , the ordinance , & organ of working good in us , the holy ghost is slighted , and grieved . bad is our condition by nature , and what a deale of misery doe we adde to this bad condition ? are we not all the children of wrath ? and have we not since we were borne added sinne unto sinne ? do we not grow in sinne as we do in yeares ? is not god just ? and hell terrible ? now god out of infinite mercy having proviced a way to free us from the danger of sinne ; and not onely so , but to advance us to life everlasting ; and that we should not be ignorant of that he hath done for us , he hath set up an ordinance wherin the holy ghost discovers his love . when we sleight this , and account it but an ordinary favour , nay , rather a burthen , and thinke 〈…〉 divine my●●●● 〈…〉 may be 〈…〉 is too 〈…〉 what 〈…〉 needs all this adoe ? this grieves the spirit , whose office is to lay open the unsearchable riches of christ , the infinite and glorious mercy , and goodnesse of god in christ , wherein god hath set himselfe , in all his attributes , to triumph , and be glorified . we grieve all the sacred trinity : god the father is grieved , to see his mercy slighted : god the sonne , to see his bloud accounted common ; and god the holy ghost , whose office it is to discover these things . this is the common sinne of the times , and kingdome , which threatneth judgement more than any thing else . when the gospell , the blessed truth of salvation is published , the axe is layd to the root of the tree , the instrument of de●●ruction : if men slight the mercies of god , entertaine not christ , walke not worthy of the gospell , they shall feele the stroke of his sharpe anger . the bloud-red horse followeth the white horse , revel . 6. 4. the white horse is , the publishing of the gospell : when god sets himselfe to glorifie himselfe , in mercy , in the greatest benefits , and we account them nothing , or but common favours , god removes the candlesticke ; the red horse of bloud , and destruction , followes . and indeed what man will endure his greatest favours and kindnesses to be sleighted ? now a degree in grieving the spirit this way , is , when men will not be thorowly convinced of their owne sinfull condition , and of the infinite love and mercy of god in christ , in the pardoning of them . if god by his spirit in the ministery , or in a particular reproofe come to men , and discover their naturall condition , and tell them they are worse than they take themselves to be : they will oppose it , and study revenge , as saint paul saith , am i become your enemie , because i tell you the truth ? this must needs grieve the spirit . againe , the holy spirit is grieved , when ye have a corrupt judgement of things , not weighing them in the right ballance , nor value them according to their worth . when wee esteeme any knowledge rather than divine knowledge , any truths but truths that concerne christ , when men look upon grace as contemptible , and prefer other things above it , make a tush at holinesse , give us ( say they ) gifts and parts . alas , what are all gifts and parts without a gracious heart ? have not the divels greater parts than any man ? are t●ey not called daemones , from the largenesse of their understanding ? if parts and gifts were best , the divels were better than wee . what an indignity is this to the holy spirit , to thinke it better to be accounted witty , and politicke , then to be holy , and gracious ? again , those sins wherein there is plotting , and contriving , exceedingly grieve the spirit : because they are done in cold bloud . david deeply wounded his conscience , & grieved the spirit , in plotting the death of vriah , which was the diminution of the credit of david : that the scripture saith , he was good in all things , except in the matter of vriah : why ? because therein he grieved the spirit most , in plotting , and contriving the cruell murther of so good a man. how can they thinke they have the spirit of god , that plot , and undermine mens estates , to have their wils in unjust courses ; or if they have the spirit , can this be without grieving it ; for the spirit will perpetually suggest the contrary . againe , we grieve the holy spirit , when we commit such sinnes , as we might avoid , such sinnes as we have some helps against , and least provocation unto . it is a generall rule , quanto major facilitas , &c. the more the facility of not sinning , the greater the sinne . therefore when we are tempted to sin , consider what conscience saith : i have been an hearer of the word , what hath the spirit of god revealed and discovered unto me ? he hath shewed that this is a sinne : whom do i grieve , by the commission of it ? the spirit of god , and wound my owne conscience : and then consider , will that , that i sinne for , countervaile this ? doe i not buy my sin too deare ? sinnes are dearly bought , with the grieving of the spirit of god : therefore wisely thinke before hand what sinne will cost . men grieve the spirit , by cavilling against the truth . the heathen mā could say , it is an ill custome to be cavilling against religion , whether in good earnest , or in jest : yet wee have a sect , a generation of men , that are of all religions , of no religion , men of a contradictory spirit , that alwayes take the opposite part ; that cavill at the truth to shew their parts : this is too ordinary among the wits of the world . this grieves the holy spirit also , when men take the office of the spirit from him , that is , when we will doe things in our owne strength , and by our owne light , as if we were gods to our selves . man naturally aff●cts a kinde of divinity ( it was the fault of adam ) and ●ill god drive him out of himselfe by his spirit , and by afflictions , he sets much by his owne parts , and wit , and thereupon neglects prayer , and dependance on god , as if the spirit had nothing to doe with his regiment . when men set upon actions in the strength of naturall parts , perhaps they may goe on in their course as civill men , but never as christians , to have comfort of their actions , because they will be guides , and gods to themselves . if a man belong to god , god will crosse him in such wayes , wherein he refuseth to honour god , and to give him his due place : he shall miscarry , when , perhaps , other men shall have successe , though it be to harden them to destruction . this is a subtle way , by which sathan abuseth men . the life of a christian is dependant on an higher principle than himselfe , to rule and guide him . another way whereby we commonly grieve the spirit of god is , when the minde is troubled with a multitude of busines ; when the soule is like a mill , where one cannot heare another : the noise is such as takes away all entercourse : it diminisheth of our respect to the holy spirit , when wee give way to a multitude of businesse : for multitude of businesse , begets multitudes of pasfions and distractions ; that when gods spirit dictates the best things , that tend to our comfort , and peace , we have no time to heed what the spirit adviseth . therefore we should so moderate our occasions , and affaires , that we may be alwaies ready for good suggestions . if a man will be lost , let him lose himselfe in christ , and in the things of heaven : for if we be drowned in the world , it will breed discomfort . lastly , omission , or slight performance of duties , grieve the spirit : the spirit as he comes from the father , and the sonne , from god , so he is great in himselfe being god ; offer this to thy king , saith malachy , when hee saw them come negligently and carelesly to the worship of god ; when people heare drowsily , and receive the sacrament unpreparedly : this grieves the spirit , because it comes from irreverence and disrespect . and the reason why so many are dead hearted , is because they make no conscience of omissions , of drowsinesse , of negligent cold performances . such christians what doe they differ from carnall men in duties , for they will heare , pray , receive sacraments . he is the best christian that is the most reverend christian , the most carefull christian , most jealous over his owne heart . vsually those are the richest in grace . even amongst good men , those that are most carefull , and watchfull over themselves : they goe away inriched with the greatest blessing . therefore let us heare , and so heare , let us receive , and receive thus , so let us eate of this bread , &c. the scripture fixeth a reverend respect before duty , sutable to the majestie of the great god , whose businesse we are about . besides grieving gods spirit in our selves , there is an heavy guilt lyes upon us for grieving the spirit in others , which is done many wayes . first , by neglecting the grace of god in them , or despising them for some infirmities , which love should cover . contempt is a thing which the nature of man is more impatient of , then of any injury ; those that are given this way to wrong others , are punished with the common hatred of all . we likewise grieve the spirit of others , by sharpe censures : and the greater our authority is , the deeper is the griefe , a censure inflicteth : many weake spirits cannot enjoy quiet , while they are exercised with such sharpenesse . they thinke themselves excommunicated out of the hearts of those , in whose good liking they desire to dwell . againe , those that are above others , grieve the spirits of those under them by unjust commands : as when masters presse their servants to that which their conscience cannot digest , and so make them sinne , and offer violence to that tender part . againe , we grieve the spirit of others when those that are inferiour , shew themselves untractable to those above them in magistracie or ministerie . when they make them spend their strength in vaine : thus the spirit of god in noah strove with the old world : our duty is therefore , to walke wisely in regard of others : and if it bee a dutie to please men in all things lawfull in the way of humanity , much more ought we to please christians in those things wherein wee doe not displease god ; as being joyned in communion with them in the same spirit . yet here we must remember that it is one thing to crosse the humour , and offend the pride of another ; and another to grieve the spirit in him : no cures can bee wrought without griefe in that kinde , and if we grieve not their spirits , when such humours prevaile in them , we shall grieve our owne for neglect of duty . and in the last place this causeth another griefe , when those that are good watch not over their waies : the spirit is grieved for the reproches of religion that come from the wicked : for what say they ? doth religion and the spirit teach you this ? thus christians make the name of god to be ill spoken of ; and this grieves the spirit , and will grieve them if they belong to god. oh wretch that i am , that i should open the mouthes of others and grieve the spirit of god , not only in my selfe , but in others , because he is grieved by mee ! scandalous courses : either by unreasonable use of our liberty ; without respect to the weakenesse of others ; or by actions that are in themselves evill , or of ill report ; by such actions wee grieve the spirits of others . an ill example alwaies either grieveth or infecteth . the spirit of lot was grieved for the uncleane conversation of the sodomites , which no question hastened their ruine . how shall we know when we grieve the spirit ? wee may know that by the sins before mentioned , as the cause of griefe . againe , the spirit will bring report of its owne griefe : wee may know we have offended a friend when he leaves our company ; so we may know we have discontented the spirit by spirituall desertions , both in respect of assistance in the performance of duties , & resisting temptations , and bearing afflictions ; as also in respect of comfort , as when we finde a strangenesse and dulnesse of disposition ; unlesse it be from some naturall distemper of body , we may feare all is not well . when we finde a pronenesse to divert to other comforts , and to hold correspondency with carnall persons : and delight not as formerly in the communion of saints , but finde an indifferency for any acquaintance . when we drive hardly , and our wheeles fall off ; when conscience will not let us omit good duties , and yet we want the oyle of the spirit to make us strong and nimble in the performance of them : whereupon they come not off with that acceptance to god or our owne spirits . these indispositions shew we have not used the spirit well , whom otherwise we should finde a spirit of strength , a spirit of comfort , a quickening spirit . the issues of grieving the spirit , will prove very dangerous : for the spirit may justly leave us to our owne spirits and deceitfull hearts ; which as they are arch-flatterers , so will prove arch-traitors to us , and so let in a worse guest into our soules . the ill spirit is alwayes ready , presently to take possession ; who by joyning with the streame of our corruptions , may please us for a time , but will destroy us for ever . when we grieve the good spirit of god , and cause him to leave us ; our soule is left as a hell : for what is hell but the absence of god , in his favour and mercy ? againe , we cannot grieve the spirit of god in doing any thing against it , but it will grieve vs againe , and being a spirit , may sill our spirits with that griefe that may make our conditions a kinde of hell upon earth . few reprobates feele those terrours here , that the godly oft doe by their bold adventures : for besides the terrours of the naturall conscience , they have the spirit to set them on ; and that spirit , that had so well deserved of them before : which cannot but increase the horrour and shame . in hell it selfe , this will be the bitterest torment , to thinke of refusing mercy , mercy pressed , and offered with all love . a carelesse spirit oft proves a wounded spirit , and that , who can beare ? untill hee that woundeth , healeth againe by giving grace to afflict our selves , and wait his good time to take pitty of us : that which wee say of conscience , is true ; it is our best friend , and our worst enemy . if a mans conscience bee his friend , it will make all friendly to him : it will make god his friend , affliction his friend , nothing can sit at the heart to grieve him . but if a mans conscience turne his enemy , there need no other enemies be sought out , he hath enow in his owne heart , his owne tormenting conscience tearing it selfe . this may be as truely said of the spirit of god , who is above conscience : if wee make him not our best friend , we are sure to have him our worst enemy , that sets all other enemies upon us . displeasure is as the person is : it is a fearefull thing to fall into the hands of the living god , who knowes the power of his wrath ? it is a powerfull wrath , no creature hath power over the spirit immediately , but this spirit of spirits , who can fill the soule , the whole soule , and every corner of it , being adaequate to the soule , as large as the soule , and larger , he can fill it with wrath , that shall burne to hell , and who shall take off the wrath of god , when the spirit of god sets it on once ? qu. whence is it that we grieve the spirit ? answ . because there is a cursed principle in us , alwaies active , which is not perfectly subdued in this life . death is the accomplishment of mortification : but while we are here , this corruption in us will alway be working . the flesh lusteth against the spirit : the flesh is an active busie thing , it bestirs it self : now when cōtraries are so neare , as the flesh and spirit , in the same soule : they must needs thwart and grieve one another continually . it may be demanded how farre forth a childe of god may grieve the spirit , and yet remaine the childe of god ? in answer to this , know , that we must not judge of sinne by the matter in which , but by the spirit , from which sinne is committed . there is no sinne so grosse , but the saints of god may fall into it , but yet the childe of god is h●ndered by a contrary law of the spirit , from yeelding full consent before , or taking full delight in a sinne , or allowing or persisting after . and though in regard of ingratitude , the sinne of a godly man admits of a greater aggravation , than the sinne of others : yet setting that aside , the sinne it selfe of a godly man is lesse , for his temptations be stronger , and sathans malice more eager against him , and his resistance of sinne greater ; all which doth abate the hainousnesse of the guilt . the more resistance from within , argues a stronger party from within , in the godly , the force of sinne is broken from within : take a godly man at the worst , there is some worke of the spirit in him , that in some measure is answerable to the counsels and motions of the spirit without him : the holy spirit hath some hold in him , by which he doth recover him . a wicked man proceeds from grieving to quenching , and from quenching to resisting . the spirit hath no party , no side in him , and therefore when the spirit is gone , farewell he glad they are , that then they can follow their pleasures and sinnes without checke . sometimes god leades his children to heaven through some foule way , by which he lets them see what need they have of washing by the bloud and spirit of christ ; which otherwise perhaps they would not so much value , when they grieve the spirit , and the spirit thereupon grieves them , and that griefe proves medicinall ; the griefe which sinne breeds , consumes the sinne that bred it . we are in covenant with so wise and powerfull a god , that over-rules even sinne it selfe , to serve his purpose in bringing his to heaven . they have that in them whereby they hate the sinne they doe , and love the goodnesse they doe not : whereas others hate the good in some respects they doe , and love the ill which they dare not commit . howsoever they are drawn into sinne , yet they will never breake their conjugall bond betwixt christ and their soules , so farre as that sinne should raigne in them as a commanding lord : they will not forsake their oath of allegeance to serve willingly a contrary king. they may presume sometimes upon christ , thinking they have a balme ready to cure the wound againe , ( as some to shew the vertue of their oyles , doe make wounds in themselves ) the deceitfulnesse of sinne seducing them : but god ever chastiseth this boldnesse , and taketh such a course with them , that it ends in taking the greater shame to themselves ; and by so much , as they have beene more presumptuous . the losse of comfort , and the sence of sorrow they feele , makes them say from experience : that there is nothing gotten by sinne , and that it proves bitternesse in the end . againe , though they are not kept from sinnes ( in some sence ) presumptuous , yet they are alwaies kept from that great offence . though they may commit a sin against the holy ghost , yet they can never commit the sinne against the holy spirit , because this is a sinne of malice after strong conviction : expressed in words dipt in malice by a tongue set on fire by hell , and in actions comming from an opposite spirit , and tending to opposition , and to bitter persecution , if their malice bee not greater then their power . and it ends alwaies in impenitencie , by reason they despise that grace , and cast away that potion whereby they should recover : their pride will not stoope to gods way . thirdly , after such fearfull relapses , darkenesse in the understanding , and rebellion in the will increaseth , sinne growes stronger , and they weaker & weaker to resist . fourthly , sathan being once cast out by some degree of illumination and reformation , brings seven divels after , worse than himselfe : when they see their former courses stand not with their lusts and hopes , they take a contrary course , and so fall to bitternesse in the end . there is a double miscarriage about this sinne : some are too head-long in their censures of others , whereas the greater the sin is , the greater caution should bee in fastening it upon any , especially whose spirits we are not thorowly acquainted withall ; considering so many things must meet in this sinne . the second miscarriage is , in an ungrounded censure of our selves : there be three things that feare frees us from the danger of . first , feare lest the time of our conversion be past , because we have so often grieved the spirit : whereas if their time were past , they would be given up to a carelesse security . a second is feare of some judgement 〈◊〉 which god stirres up in the heart to 〈…〉 we feare , because feare stirs up care , and care stirres up diligence to avoid what we feare : a third is feare , lest we have committed the sinne against the holy ghost , which shewes we have not committed that sinne ; it is never committed but without feare , and with delight . in these cases we need feare them least , that feare themselves most . the fourth point is , what course wee should take to prevent this grieving of the spirit ? let us give up the government of our soules to the spirit of god ; it is for our safety so to doe , as being wiser then our selves , who are unable to direct our owne way : it is our libertie to bee under a wisedome and goodnesse larger then our owne . let the spirit thinke in us , desire in us , pray in us , live in us , doe all in us : labour ever to be in such a frame as we may be fit for the spirit to worke upon ; as nazianzen saith of himselfe , lord i am an instrument for thee to touch . a musicall instrument though in tune soundeth nothing , unlesse it be touched ; let us lay our selves open to the spirits touch . thus saint paul liued not , but christ lived in him : this requires a great deale of selfe-deniall , to put our selves thus upon the guidance of the spirit : but if we knew what enemies wee are to our selves , it would be no such hard matter . secondly , study to walke perfectly in obeying the spirit in all things , which requires much circumspection in knowing and regarding our wayes : and then we shall finde the spirit ready to close with us , and tell us , this is the way , walke in it : and upon obedience wee shall finde the spirit incouraging us by a secret intimation , that this or that is well done . thus paul was said to be bound in spirit , the spirit so put him on , that he could not withstand the motions untill the execution of it . we must take especiall heed of slighting any motion , as being the spirits messenger : they are gods ambassadour 〈…〉 for god into our hearts , therefore give them entertainement . many men rather then they will be troubled with holy motions , stifle them in the birth , as harlots , that to avoid the paine of childe-birth , kill their fruit in the wombe : let us take heed of murthering these births of the spirit . but seeing sathan will oft interrupt good motions by good motions , that he may hinder both : how shall we know from whence the motions come ? when two good motions arise , seeming divers , the spirit of god carries strong to one , ( and that is from god ) more then to the other . good motions are either raised up in us , or sent unto us , by the spirit , both these if they bee raised by the spirit , will carry us to god : they will rise as high as the spring is whence they come : what ariseth from our selves , endeth in our selves . those motions that the spirit stirs up from within , come from sanctified judgement and estimation of what they are moved to , other motions , are hasty , and gone before they have their errand : holy motions are constant , ( as strengthened from constant grace within ) till they see the issue of what they are moved to : other motions are like lightening , and sudden flashes , that leave the soule more darke and amazed then before . holy motions are answerable to the duties of our calling : other motions oft leade us out of the compasse of our calling . the spirit moveth in the godly , first by a dwelling in them , and working in them gracious abilities , and then drawes forth those abilities to good actions . but the spirit dwelleth not in others , nor produceth any sanctified abilities in them , but onely moveth them sometimes to good actions , without changing of them . the holy spirits motions are seasonable : other motions oft presse upon us , to disturbe an holy duty . the breath of the spirit in us is suteable to the spirits breathing in the scriptures : the same spirit doth not breath contrary motions . motions of the spirit when they come in favour , carry their owne evidence with thē , as light doth . the motions of the spirit are sweet and milde , and leade us gently on ; they are not ordinarily violent raptures . removing the soule from it self , but leave in the soule a judgement of them , and of other things . againe , the spirit moveth us so to duties of religion , as agree with civill honesty , and charity to our neighbours . those therefore know not what spirit they are of , who under a pretence of zeale , will be uncivill , and cruell , shewing they are not led by that spirit that appeared in the shape of a dove . both tables in this are one , that they come from one spirit : and the second is like the first , and require love . and because all graces and duties come from the same spirit , therefore one duty never crosses another ; but the wisedome of the spirit moves to all holy duties in their severall and suteable places . motions for the matter good , yet may be carnall , in regard of selfe-confidence from whence they come . that which peter resolved upon was good , but confidence in himselfe marred it : those motions which the spirit stirres up , are carryed along in relying upon assisting grace . so much for that question . againe , if we would not grieve the spirit , let us take heed of being wanting to the spirits direction . the flesh here will make a froward objection , we can doe no more then we can ? answ . the spirit is alwayes before hand with us , preventing us with some knowledge , and some ability , which if we joyne with the spirit in putting forth , the spirit is ready to concurre with us , and leade us further . and our conscience will tell us so much , that if we doe otherwise ; it is not for want of present assistance , or privitie , that the spirit will deny us strength if we put our selves upon it : our own hearts , though deceitfull , will tell us , that we doe what we doe out of willingnesse ; preferring some seeming good before the motion of the spirit . herein wee carry in our conscience , that which will quit god , and condemne our selves . there is not the worst man , whose heart runnes away from god , but god followes him a great while with sweet motions , though such be the invincible stubbornesse of the heart , that it will not yeeld : this will take away all excuse , as saint austin argues well . if i had knowne ( saith a wicked man ) i would not have done thus : saith hee , the pride of thy heart suggests that , hadst thou not motions and admonitions that told thee the danger of it ? if the spirit even in the worst actions , concurre so farre as they are actions and motions ; may we not thinke that he is much more ready to concurre with holy motions , stir'd up first by himselfe ? if the spirit be willing to concurre in naturall actions , much more in spirituall , whereunto it selfe is the first mover ; the spirit leaves not us , till wee leave the spirit . when the spirit suggests good motions , turne them presently into holy resolutions . is this my duty , and that which tends to my comfort ? certainely i will doe it . let not these motions dye in us . how many holy motions are kindled in hearing the word , and receiving the sacraments , &c. which dye as soone as they are kindled , for want of resolution ? therefore let us not give over till these motions be turned into purposes ; and those good purposes ripened to holy actions , that they be not nipped in the blossome , but may bring forth perfect fruit . let us labour to improve these talents , to the end for which they are sent : are they motions of comfort ? let us use them for comfort : are they motions tending to duty ? let us make conscience to doe our duty : let not our despairing hearts crosse the spirit in his comforts , nor stand out stubbornely as enemies against our duty , for that is to crosse god , and to nip his motions in the bud . let the spirit have full scope both in the ordinances and in the motions stirred up by the ordinances , this is the way to make the ordinances and the times glorious ; but the liberties of the gospell are contrary to the liberties of the flesh : it turneth all things upside downe , and men out of themselves . hence is it that there is nothing so much opposed by the spirit of the world , as the purity and power of the gospel , which is a sufficient prejudice of an ill condition that all such men are in . but there is another spirit in gracious men , they are the children of light , and love it . if wee would not grieve the spirit , we must be willing to bring our selves under all advantages of the spirits working : as conversing with those that are spirituall , and especially attending on those ordinances wherein the spirit breatheth : wherein we may meet the spirit . the walkes of gods spirit are , in the meanes of salvation , hearing the word preached , and holy communion one with another : the word & spirit go together , therefore if we will have the comforts of the spirit , we must attend upon the word . men grieve the spirit by neglecting the word , and holy conference , &c. it is with the word and spirit , as with the veynes and arteries : the veynes have arteries , that as the veyns carry the bloud , the arteries carry the spirits to quicken the bloud . the word is dead without the spirit , and therefore attend on the word ; and then wait on the spirit to quicken the word ; that both word and spirit may guide us to life everlasting . motions of this kinde come from the spirit : as it is said of old simeon , that he came by the motion of the spirit into the temple . iohn was in the spirit on the lords day : our manna fals most then , christs spirit and word dwell together in the heart : therefore the apostle useth the dwelling of christ in us , and the word , indefinitely . faith wrought by the word , layes hold upon christ , and brings him into the soule , and keepes him there . it is a blessed thing , when the spi●it in the ordinance , and the spirit in our hearts meet together : this is the way to feed and cherish the spirit in us , and to put oyle as it were into the lampe ; because the spirit as it is in us , is thus nourished , even as the fire , though in its own element , feedeth upon nothing , yet with us here below , it is maintained with fuell , otherwise dyeth and goeth out . take heed of slighting any helpe of faith , that god affords us , as wicked achaz : god offered him for the strengthening of his faith , a signe from heaven , or from earth , or any other creature : oh no , he would not tempt god : hee seemed a pious man , hee would not tempt god ; but what saith the prophet ? is it little for you to despise mee , but you will grieve god ? insinuating , that when we despise those helpes god hath given , we grieve the spirit of god. those that neglect the word and sacrament , what doe they despise , a poore minister ? and neglect bread and wine ? no , they despise god himselfe , who knowes better then our selves what need wee have of these helpes . againe , when we finde the spirit , not assisting and comforting as in former 〈◊〉 it is fit to search the cause , which we shall finde ; some slighting of holy motions , or the meanes of breeding of them , or yeelding to some corruption which we are more especially addicted unto , or some sinne unrepented of , which we take no notice of . it is good therefore to search our soules to the bottome : there may be some hidden corruption lying in the soule , which may undermine our grace & comfort : there may be a privy thiefe that robs us of all . and besides beloved and secret sinnes : it is good to bethinke our selves of old sinnes , which perhaps hitherto wee have but outwardly thought of : and god is willing by some deadnesse and trouble of spirit , to minde us of renewing of sorrow for them : for want of strict accounting with our selves , god cals us to these arrerages and backe reckonings as we see in iosephs brethren . if we finde not that sweetnesse of communion with the spirit , that formerly we enjoyed , bethink our selves when and wherein we lost it , that we may meet the spirit againe in these waies wherein we found him before we lost him , and take heed of those courses , in the entrance of which we found the spirit leaving us . againe , take heed of little sinnes , which we count lesser sinnes perhaps than god doth . we weigh sinne in our owne ballance , and not in his , whereas no sinne is to be accounted little : for if it were once set upon the conscience , and the wrath opened due unto it ; it would take all comfort from us . and therefore we must judge of sinne , as the spirit doth if we would not grieve the spirit ; as the communion of the spirit , is of all the sweetest , so the preserving of it , requires most exact watchfulnesse , and through understanding of our selves . take heed of the beginning of sin , when any lust ariseth , pray it downe presently , say nay to it , let it have no consent , be presently humbled , otherwise we are indangered by yeelding to grieve , by grieving to resist , by resisting to quench , by quenching , maliciously to oppose the spirit : sin hath no bounds , but those which the spirit puts , whom therfore we should not grieve . and let us look to the head and spring of sinnes , whereby we grieve the spirit of god , not to the sinne so much , as to the root . wee are angry with our selves for being passionate , but what is the cause of passion ? it comes from pride . ionas was a passionate man , in that measure that he was passionate , he was proud : he was loth to be shamed when he had said , niniveh shall bee destroyed , he thought upon the sparing of them , he should be discredited ; and he preferred his credit before the destruction of a populous citie . so there is much depraving , and detraction in the world , and therupon brawles , and breaches . what is the cause ? a spirit of envy , and oft times a spirit of pride . so men runne into the danger of others , by wronging them , what is the cause ? worldlinesse , base earthly-mindednesse . men thinke not of the root of sinne , but dwell upon the act done , we should be led from the remote streames , to the spring , and sourse of all , and bewayle that especially . this care will be helped by spirituall wisedome , whereby we may discerne both wherein we have grieved the spirit , and wherein for the time to come we may . we cannot maintaine friendship in perfect and sweet termes with any , whose disposition we know not , what will please or displease them ; therefore we should study the nature and delight of the spirit , and wherein we are prone both to forget our selves and the spirit . we esteeme not much the friendship of those who are so much friends to themselves , as they passe not much whether friends be contented or discontented . the spirit dwels most largely in that heart that hath emptied it selfe of it selfe : the israelites felt not the sweetnesse of manna , till they had spent their flesh pots and other provision of egypt . the nature of gods spirit is holy ; as it is holy , so delighteth onely in holy temples : those therefore that set up any idoll of jealousie in their soules against god , that do not preserve their vessels in holinesse , cannot thinke of any communion with the spirit . the spirit is jealous of our affections , and will have nothing set up in the heart above god ; though the spirit stoopes to dwell in us , yet we must not forget the respect due to so great a superiour , but reverently entertaine what ever comes from him . reverence and obedience is the carriage due to a superiour , and where this distance is not kept , a breach will follow . we should reverence our selves for the spirits sake , and thinke our selves too good for any base lust to lodge in ; that heart that the spirit hath taken for it selfe , should turne off all contrary motions with abhomination : what should pride , and envy , and passion doe in an heart consecrated to the spirit of meeknesse and holinesse ? vpon any breach , wee must first looke by renewing repentance , and faith in christ , to renew our peace with god , before wee can expect the grace and comfort of the spirit . for as the spirit commeth from the father and the sonne , and is procured by the death and satisfaction of the son to the father , without which , we could never have expected the gift of the spirit : so still we must have an eye to this satisfaction by christ , and reconciliation through it , before we can recover communion with the spirit , as being the best fruit of the love of god reconciled through christ . we see david in the 51. psalme , first importunes god for mercy againe and againe , and then for the spirit , and for the joy of salvation . and take heed that nothing come in , nor goe out of our soules that may grieve the spirit of god : some things come in to us that grieve the spirit ; the corruptions wee receive from others : some things come out of our hearts that grieves gods spirit , as corrupt thoughts , & speeches , that indeed is the scope of this place , let no corrupt communication come out of your mouthes , &c. and then follows , and grieve not the holy spirit of god. and after againe he saith , let all bitternesse , and wrath , and clamour be laid aside ; insinuating that one way of grieving the spirit , is by ill and corrupt language . we can never talke with company that is not spirituall , but they will either vexe , and grieve us , or taint , and defile us ; unlesse it be in such exigences of our calling as requires our converse with them . but i speake of a voluntary choyce of such as savour not good things . many men to please their owne carnall spirits , and the carnall spirits of others , they vent that that is against conscience , and against that that is higher then conscience , a more divine principle , the holy spirit of god : loose carnall speakers , are people voyd of the power of religion . let no man say , here is ado indeed , duty upon duty , this will make our life troublesome . the life of a christian is an honourable , a comfortable , sweet life : indeed it requires the most care , and watchfulnesse of any life in the world , being the best life , it is begun here , and accomplished in an everlasting life in heaven . nothing in this world , neither our estates , nor our favour with great persons , can be preserved without watchfulnesse : and shall we thinke to preserve the chiefe happinesse of our soules without it , having so many enemies without and within , that labour to draw us into a cursed condition ? therefore to stirre us up to the practise of these duties , that we may give contentment to so sweet a guest , consider what reason we have , to regard the spirit , and his motions , from the good we have by them . the holy spirit of god is our guide : who will displease his guide ? a sweet comfortable guide that leades us through the wildernesse of this world ; as the cloud before the israelites , by day , and the pillar of fire by night : so he conducts us to the heavenly canaan ; if we grieve our guide , we cause him to leave us to our selves . the israelites would not goe a steppe further then god by his angell went before them . it is in vaine for us to make toward heaven without our blessed guide ; we cannot doe , nor speake , nor thinke any thing that is holy and good , without him : whatsoever is holy , and pious , it growes not in our garden , in our nature , but it is planted by the spirit . there is nothing in the world so great and sweet a friend that will doe us so much good as the spirit , if we give him entertainment . indeed he must rule , he will have the keyes delivered to him , we must submit to his government . and when he is in the heart , he will subdue by little and little all high thoughts , rebellious risings , and despairing fears . this shall be our happinesse in heaven , when we shall be wholly spirituall , that god shall be all in all ; wee shall be perfectly obedient to the spirit in our understandings , wils , and affections . the spirit will then dwell largely in us , and will make the roome where he dwelleth , sweet , and lightsome , and free , subduing whatsoever is contrary ; and bring fulnesse of peace , and joy , and comfort . and in the meane time in what condition soever we are , we shall have suteable helpe from the spirit . we are partly flesh , and partly spirit , god is not all in all , the flesh hath a part in us , we are often in afflictions , and under clouds . let us therefore prize our fellowship with the spirit . for are we in darkenesse ? he is a spirit of light : are we in deadnesse of spirit ? he is a spirit of life : are we in a disconsolate estate ? he is a spirit of consolation : are we in perplexity , and know not what to do ? he is a spirit of wisedome : are wee troubled with corruptions ? he is a sanctifying , a subduing , a mortifying spirit : in what condition soever we are , he will never leave us , till he hath raised us from the grave , and taken full possession of body and soule in heaven ; he will prove a comforter , when neither friends , nor riches , nor any thing in the world can comfort us . how carefull should we be to give contentment to this sweet spirit of god ? no christian is so happy as the watchfull christian that is carefull of his duty , and to preserve his communion with the holy spirit of god : for by entertaining him , he is sure to have communion with the father and the sonne . it is the happiest condition in the world , when the soule is the temple of the holy spirit ; when the heart is as the holy of holies , where there be prayers , and prayses offered to god. the soule is as it were an holy arke , the memory like the pot of mannah preserving heavenly truths . it is an heavenly condition , a man prospers to heavenward , when the spirit of god is with him . you know obed-edom , when the arke was in his house , all thrived with him : so while the spirit and his motions are entertained by us , we shall be happy in life , happy in death , happy to eternity . for it is he by which you are sealed to the day of redemption . the apostle sealeth this grave admonition by an argument taken from the spirits sealing of them to the day of redemption . we are all by nature in bondage to sinne and corruption : we all are redeemed from sinne by the first comming of christ , and are to be redeemed from corruption by the second . there is a day appointed for this glorious worke . in the meane time god would have us assured of it aforehand . this assurance is by sealing . and this sealing is by the spirit , none else need do it , no meaner person can doe it . and what respect is due to the spirit , for doing so gracious a worke , that wee grieve him not ; and not onely so , but that we indevour so to please him , as he may with delight goe on with this blessed work that it hath pleased him to take upon him . as the dutie is spirituall , so the arguments that inforce it are spirituall ; and the argument here is fetched from that which hath a most constraining force , love expressed in the sweetest fruit of it , and the stability of it sealing , and sealing to the day of redemption , as if the apostle should reason thus ; god the father hath ordained you to salvation by the redemption of christ his sonne , and that you might have the comfort of it in the way to it against all discouragements you may meet with ; the holy ghost hath assured you of it , and set his seale upon you , as those that are set apart for so great salvation : that the sence of this love might breed love in you againe , and love breed a care out of ingenuity , not to offend so gracious a spirit . the holy spirit by which you are sealed . the holy ghost delighteth to speake in our owne language : we cannot rise to him , therefore he stoopeth to us . this sealing is either sealing of persons , or of good things intended to the persons . sealing is not onely a witnessing to us , but a work upon us , and in us , carrying the image of him that sealeth us , whereby we are not onely assured of the good promised to us , but fitted for the receiving of it . god prepareth no good for any but whom he prepares and fits for that good . there is not only an outward authorising of the great grants we have by promise , oath , and sacrament ; but an inward , by the spirit : perswading of our interest in them , and working that which doth authorise us to lay claime unto them after the use of a seale , both in confirmation and representation , and resemblance of him that sealed . the persons sealed are first christ , and then those that are given to christ . christ is sealed , 1 by the father , christ was ordained by him to be a saviour in our nature , predestinate to be the head of the church . wherefore he often saith he came to do his fathers will. him hath the father sealed . ioh. 6. 27. anointing him , calling him , setting him forth , sanctifying him by the spirit , and every way fitting him with all grace to be a saviour . 2 he was sealed , by the fulnesse of the godhead dwelling in flesh , abased , and exalted for us , so as his flesh is the flesh of the son of god , and his bloud the bloud of god. 3 sealed by a testimony from heaven of all three persons : by the father , this is my welbeloved son : by the holy spirit descending like a dove , by himselfe , to his humane nature dwelling in all fulnesse in it . christ is sealed by miracles done upon him , and by him , by his baptizing and installing into his office , and by giving himself up to shed his bloud for sinne , by which bloud the covenant is established and sealed . 4 in being justified in the spirit , being raised from the dead , and declared thereby to be the sonne of god mightily with power , and then advanced him to the right hand of god , that through him our faith and trust might be in god , 1 pet. 1. 14. and appearing there for ever for us , sheweth not onely his habilitie and willingnesse to save us , but that it is done already : wee may see all what ever wee can looke for to our selves performed in our head , to our comfort . as christ was sealed and fitted for us , so we are sealed and fitted for christ . there is a privy seale in predestination , this is knowne onely to god himselfe : the lord knoweth who are his . and this knowledge of god of us , is carried secret , as a river under ground , untill his calling of , and separating us from the rest of men . when first by his spirit hee convinceth us of what wee are in our selves , and of our cursed condition ; and thereby layeth us low by sorrow and humiliation for sinne , as the greatest evill . and then a pardon is more to us then a crowne ; then we will wait for mercy , and continue so , and begge for mercy , and that upon christs own condition , by denying and renouncing any thing of our owne , then christ is christ unto us . indeed after this , it pleaseth christ by his spirit to open a doore of hope , and give some hints of mercy , and to let in some beames of love ; and withall , to raise up the soule by a spirit of faith , to close with particular mercy opened and offered by the spirit , whereby the soule sealeth to the truth of the promise , ioh. 3. hee that beleeveth hath set to his seale that god is true . it is strange , that god should stoop so low as to receive ( as it were ) confirmation by our beleefe : but thus god condescends in the phrase of scripture ; as we are said to helpe god , curse ye meroz , because they came not to helpe the lord , &c. god stoopes to be helped by us , and to have his truth , and power , and goodnesse ratified , and confirmed by us , when we beleeve the promise of god in christ ( though it be by the helpe of the spirit ) we seale gods truth . and then god honoureth that sealing of ours , by the sealing of his spirit ; after you beleeved , you were sealed , saith the apostle ; that is , the gracious love of christ was further confirmed to them . god honours no grace so much as faith ; why ? because it honours god most of all others ; it gives god the honour of his mercie , and goodnesse , and wisedome , and power , and of his truth ; especially he that beleeves in god , by beleeving seales that god is true , and god honours that soule againe by sealing it to the day of redemption : god hath promised , those that honour me , i will honour . therefore , hee that beleeveth hath the witnesse in himselfe , that grace promised , belongeth to him , for he carries in his heart the counterpaine of the promises ; he that confesseth and beleeveth shall have mercie . i beleeve , saith the soule , therefore the promise belongs to me , my faith answering gods love in the promise , witneseth so much to me . the spirit not onely revealeth christ , and the promises in generall , but in attending upon the ordinances by an heavenly light : the spirit discovers to us our interest in particular , and saith to the soule , god is thy salvation ; and inableth the soule to say , i am gods : i am my beloveds , and my beloved is mine . christ loved me , and gave himselfe for me . whence came this voyce of saint paul ? it was the still voyce of the spirit of god ; that , together with the generall truth in the gospell , discovered in particular christs love to him . it is not a generall faith that will bring to heaven , but there is a speciall worke of the spirit ( in the use of meanes ) discovering and sealing the good will of god to us , that he intends good unto us ; and thereupon our hearts are perswaded to beleeve in ●od , and to love god as our god , and christ as our christ . this is excellently set downe in the sweet communion of marriage , the spirit is the paranymph●s , the procurer of the marriage , betweene christ and the foule . now it is not sufficient to know that god and christ beare good will to all beleevers ( though that be the ground , and generall foundation of all , and a great preparative to the speciall sealing of the spirit ) but then the spirit comes , and saith , christ hath a speciall good will to me , and stirres up in mee a liking to him againe , to take him upon his owne conditions , with conflict of corruptions , with the scornes of the world , &c. whereupon the mutuall marriage is made up betweene christ and us : this worke is the sealing of the spirit . many are the privileges of a christian from this his sealing , as the use of a seale in mans affaires is manifold . 1 seales serve for confirmation and allowance , to that purpose measurss are sealed : god is said to seale instruction . iob 33. 16. confirmation is either by giving strength , or by the authority of such as are able to make good what they promise ; and also willing , which they shew by putting to their seale , which hath as much strength to confirme him to whom the promise is made , as he hath will and power to make it good that hath ingaged himselfe . amongst men , there is the writing , and the seale to the writing ; when the seale is , added to the writing , there is a perfect ratification : so there are abundance of gracious promises in the scriptures ; now when the spirit comes and seales them to the soule , then they are sure to us ; the spirit puts the seale to the promises . 2 the use of it likewise is for distinction , from others that carry not that mark . so the sealing of the spirit distinguisheth a christian from all other men . there is a distinction betweene men , in gods eternall purpose , but that concerns not us to meddle with , further then to know it in generall . god knoweth who are his , and who are not his : but in time the holy spirit distinguisheth , and rankes men , as they were distinguished before all worlds , and as they shall be at the day of judgement : the beginning of that distinction that shall bee afterward is in this life . a seale maketh the impression of an image ; the princes image useth to be in his seale : so is gods image in his , which destroyeth the old image and print that was in us before . holy and good men by this worke of the spirit are distinguished , 1 from civill men by the worke of holinesse , which meere civill men have not at all , but despise . and secondly , from seeming good men , by the depth of that worke , the spirit of god workes a new nature in them , whereby they are distinguished . now nature in every creature is carried to one thing more then to another . there is a distinct propension in a good man , to god , to grace and goodnesse , his aymes , and bent are distinct : and thereupon he hath a greater inlargement of heart sutable to his great aymes ; hee looks above the world and worldly men ; they are narrow , low , base spirited men , the best of them . againe , things by nature worke from within : herein painted hypocrites are distinguished from a true substantial christian : he workes from a principle within , another man is moved as the automata , things of motion , clockes , and the like , engines of wit , that move from a weight without that poyseth them : if they doe any good , it is from somewhat without that swayeth their aymes and ends , and not from an inward principle : nature workes from an inward principle ; light things goe upward , and heavie things downeward , naturally : artificiall things are forced . thus good men are distinguished from those that are seemingly holy ; there is a new nature wrought in them . againe , nature is constant , what is done naturally , is done constantly : heavie bodies goe alwayes downward , and light bodies upward : every creature works according to his nature ; an holy man is exercised in holinesse constantly , because he doth it from an inward principle , from a worke and stampe within . different things may seeme the same ; as wilde hearbs may have the colour and forme of those that are planted in the garden ; but there is difference in the vertue of them : the seeming graces and actions of an hypocrite , they have no vertue in them : as there are some drugges without vertue , dead things . but there is a distinguishing vertue in the faith of a christian , wherby he overcomes the world and his lusts , whereby he doth all duties , prayes , and heares , and is fruitfull in his conversation , in all his graces , there is a cōforting strengthening vertue . true gold hath the vertue to comfort and strengthen the heatt , that alchymy gold hath not . true grace hath a working comforting vertue . another mans formall artificiall actions have no vertue in them , neither is it intended , they being only put on to serve a turne . two men may doe the same things , and yet there bee a grand difference ; the one doing them from the seale of the spirit , from a deeper dye and stamp of the spirit : the other if from the spirit , yet it is but from a common work at the best . some dyes cannot beare the weather , but alter colour presently ; but there are others that having something that give a deeper tincture will hold . the graces of a true christian , hold out in all kinde of weathers , in winter and summer , prosperity and adversity ; when superficiall counterfeit holinesse , will give out : thus we see the seale of the spirit , serves for distinction . the use of a seale is likewise for appropriation . merchants use to seale their wares they would not have others have any right unto . a christian is gods in a more peculiar manner than others ; there is not onely a witnesse of the spirit that god is his , but the spirit workes in him an assent to take god againe : there is a mutuall appropriation , i am my beloveds , and my beloved is mine ; when the soule can say , thou art my god , it is not frustrate ; because god saith before , i am thy salvation : where the spirit seales , god appropriates : god chooseth the righteous man to himselfe . and wee may know this appropriation by appropriating god againe ; whom have i in heaven but thee , and what have i in earth in comparison of thee ? there is no action that god works upon the soule , but there is a reflect action by the spirit to god againe . if god chuse and love us , we chuse and love him againe . god appropriates us first : we are his , and wee are christs ; we are gods , because hee hath given christ for us ; we are christs , because hee hath given himselfe for us ; we are , as the apostle saith , a people of acquisition , a people purchased , purchased at a deare rate by the bloud of christ ; those that are christs , the spirit appropriates them : this appropriation is by sealing . againe , we use to set our seale onely upon that wee have some estimation of ; set mee as a seale , saith the church in the canticles , upon thy right hand , have mee in thy eye and minde , as a speciall thing thou valuest . the witnesse and worke of the spirit , shews gods estimation of us : the scripture is abundant in setting forth the great price that god sets on his children ; they are his children , his spouse , his friends , his portion , his treasure , his coyne , he sets his marke , his likenesse on them ; they are things hallowed and consecrated , they are first-fruits . israel is a holy thing ; their titles shew the esteeme that god hath of them ; he values them more than all the world besides , which are as chaffe and drosse . the righteous man is more excellent than his neighbour . as there is a difference of excellency betweene pretious stones , and other common stores , betweene fruitfull , and barren trees ; so there is amongst men : and in this regard , god sets a high●● esteeme upon some , and thence it is that they have those honourable and glorious titles in scripture , of sonnes , heires , kings , and co-heyres with christ : when others are termed drosse and dung , and thornes , and have all the base termes that may be . now this estimation , by sealing is knowne to us by the grace god workes in us : common gifts and priviledges , and favours of the world , are no seale of gods estimation . if god should give a man kingdomes , and great monarchies , it seales not gods love to him , at all ; but when god makes a man a spirituall king to rule over his base lusts , this is a seal● of gods valuing him above other men . therefore we should learne how to value others , and our selves ; not by common things that cast-awayes may have , but by the stampe of god set on us by the spirit , which is an argument that god intends to lay us up as coyne for another treasury , for heaven . it is the common grand errour of the times , to be led with false evidences . many thinke god loves them , because hee spares them , and followes them with long patience , and makes them thrive in the world . alas , are these fruits of gods speciall love ? what grace hath hee wrought in thy heart by his spirit ? he gives his spirit to them that pray ; insinuating , that next the gift of his sonne , the greatest gift is the spirit , to fashion and fit us to bee members of his sonne : this is an argument of gods love and esteeme . seales likewise are used for secresie , as in letters , &c. so this seale of the spirit is a secret worke , god knoweth who are his , they are onely knowne to him , and to their owne hearts ; the white stone is onely known to him that hath it , and the hidden mannah : none so infallibly can know the state in grace , as those that have the gracious worke themselves . holy men in some degree are knowne one to another , to make the communion of saints the sweeter : there is a great deale of spirituall likenesse in christians , face answereth to face ; that one hath strong confidence of the salvation of another : but the undoubted certainty of a mans estate is knowne onely to god , and his owne soule : nay , sometimes it is hidden from a mans selfe ; there are so many infirmities , and abasements , and troubles in the world , that this life is called a hidden life in scripture : our life is hidde with christ in god : it is unknowne to the saints themselves sometimes , and the world alway ; they neither know him that begets , nor them that are begotten . hence likewise the use of a seale , is to shew that things should be kept inviolable : hereupon the church is as a sealed fountain ; sealing shewes a care of preservation from common annoyance : hereupon likewise it is , that sealing is the securing of persons or things sealed from hurt . no man will violate a letter , because it is sealed : the tombe where christ was buried , was sealed , and the prison doores upon daniel , that none might meddle with them : so the spirit of god by this worke of sealing , secures gods children , as the bloud sprinckled upon the posts of the doores of the israelites , secured them from the destroying angell . in ezek. 9. there was a marke set upon those that were to be preserved , that secured them ; and in revel . 7. the sealed ones must not be hurt . so where this seale of the spirit is , it is an argument that god meanes to preserve such a one from eternall destruction , and from prevailing dangers in this world . they are gods sealed ones , no man can hurt them without wrong to god himselfe , touch not mine anointed , and doe my prophets no harme : and likewise from devouring sinnes , and dangerous apostasie : a man that is truely sealed by the spirit of god , hee never becomes a member of antichrist , a stigmatized papist ( for antichrist hath his seale too ) hee is kept from soule-murthering errors , he hath this security upon him by the work and witnesse of gods spirit . whatsoever the use is , or can be , of a seale in mans affaires , that god will have us make use of in his heavenly intercourse betwixt him and us . whereby you are sealed . now there are divers degrees of the spirits sealing . 1 faith : hee that beleeves hath the witnesse in himselfe . 1 ioh. 5. 10. he carries in his heart the counterpane of all the promises . this grace is first planted in the heart , and answereth to gods love and purpose towards us of giving eternall life : the seale and first discovery of election is manifested to us in our beleeving , act. 13. 48. as many as were ordained to eternall life beleeved . this beleeving is also a seale to us , in that it is of those gifts that accompany salvation , of which god never repents him by calling back againe , it is a seed that abideth for ever . 2 the worke of sanctifying grace upon the heart , is a seale , whom the spirit sanctifieth , hee saveth . the lord knoweth who are his : but how shall we know it ? by this seale , let every one that nameth the name of the lord , depart from iniquitie : not onely in heart and affection , but in conversation , and that shall bee a seale of his sonneship to him : none are children of god by adoption , but those that are children also by regeneration : none are heires of heaven , but they are new-borne to it . blessed be god the father of our lord iesus christ , who hath begotten us a new to an inheritance immortall , &c. this seale of sanctification leaves upon the soule the likenesse of iesus christ , even grace for grace . but because in time of desertion and temptation we are in a mist , and cannot reade our owne faith , and our owne graces , it pleaseth christ after some triall and exercise to shine upon his owne graces in the heart , whereby we may know we beleeve , and know we love : untill which time the heart sees nothing that is good , and seemes to be nothing but all objections , and doubtings . wee may be sometimes in such a state as paul and his company was in the ship , act. 27. 20. when they saw neither sunne nor starres many dayes together , almost past all hope . so a christian may for many dayes together , see neither sunne nor starre , neither light in gods countenance , nor light in his owne heart , no grace issuing from god , no grace carrying the soule to god , though even at that time god darts some beame through those clouds upon the soule : the soule againe by a spirit of faith , sees some light through those thickest clouds , enough to keepe the soule from utter despaire , though not to settle it in peace . in this darke condition , if they doe as saint paul and his companie did , cast anchor even in the dark night of temptation , and pray still for day ; god will appeare , and all shall cleere up , we shall see light without , and light within : the day-starre will arise in their hearts . though by reflecting upon our soules we are able to discerne a spirit of faith , god may hide himselfe from the soule in regard of comfort : nay , a christian may know himselfe to bee in the state of grace , and yet bee in an afflicted condition . as in iobs case , hee knew his redeemer lived , and he resolved to trust in him even though he killed him : hee knew he was no hypocrite , he knew his graces were true : and for all the imputations of his friends , they could not dispute him out of his sincerity ; you shall not take my uprightnesse from me . yet for the present hee saw no light from heaven , till it pleased god to reveale himselfe in speciall favour to him . there is alwayes peace and joy in beleeving , yet not in that degree which gives the soule content , untill by honouring god in beleeving and waiting still his good time , hee honoureth us with further sence of his favour , and powreth forth his spirit to us , manifesting his speciall love towards us : and this is a further degree of sealing of us , confirming us more strongly then before . the reason why we can neither have grace to beleeve , nor know wee beleeve ; nor when we know we beleeve , enjoy comfort without a fresh new act of the spirit , is because the whole carriage of a soule to heaven is above nature , where the spirit makes a stand , we stand and can goe no further ; we cannot conclude from right grounds without some helpe of the spirit , some doubts , some feares will hinder the application to our selves , even as those that live in some damnable sinne cannot but grant that those that live in such a sinne shall never inherit heaven : and their conscience tels them they live in such a sinne , yet selfe-love blindes them so , that they will not conclude against themselves that they shall be damned ; so true beleevers cannot conclude for themselves without divine light and helpe . it pleaseth god thus to keepe every degree and act of sealing in his owne hand , to keepe us in a perpetuall dependance upon him , and to awe us , that wee should not grieve the spirit of grace , and cause him to suspend either act of grace or comfort . ioy and strong comfort come from a superadded seale of the spirit . the works of the spirit are of a double kinde : either in us by imprinting sanctifying grace ; or upon us , by shining upon our soules in sweet feelings of joy : what the spirit worketh in us is more constant , as a new nature which is alwayes like it selfe , and worketh uniformely : but comfort and joy are of the nature of such priviledges as god vouchsafe that one time , and not another , to some , and not to others . this degree of sealing in regard of joy hath its degrees likewise : sometimes it is so cleare and strong , that the soule questioneth not its state in grace ever after , but passeth on in a triumphant manner to that glory it lookes for . sometimes after this sealing , there may be interrupting of comfortable communion so farre as to question our condition : yet this calling into question comes not from the spirit , which where it once witnesseth for us , never witnesseth against us , but it is a fruit of the flesh not fully subdued , it is a sinne it selfe , and usually a fruit of some former sinne . for howsoever wee should not doubt after a former witnesse of the spirit , yet there will bee so much weakening the sence of our assurance , at there is yeelding to any lust . the knowledge of our estate in grace and comfort thereupon , though it may bee weakened by neglect of our watchfulnesse , yet still it hath the force of an argument to assure us when the spirit pleaseth to direct us to make use of it , because gods love varies not as our feeling doth , and a fit doth not alter a state . the childe in the wombe stirres not alwayes , yet it lives , and that may be gathered from the former stirrings . this degree of sealing by way of witnesse and comfort , is appropriated to the holy spirit : every person in the blessed trinitie hath their severall worke ; the father chuseth us , and passeth a decree upon the whole ground-work of our salvation . the sonne executeth it to the full . the spirit applyeth it , and witnesseth our interest in it by leading our soules to lay hold upon him , and by raising up our soules in the assurance of it , and by breeding and cherishing sweet communion with father and son , who both of them seale us likewise by the spirit . this joy & comfort is so appropriated to the spirit , as it carrieth the very name of the spirit , and is one of the three witnesses on earth , that witnesseth not onely christ to bee a saviour , but our saviour . the three witnesses on earth are the spirit , water , and bloud : for the better conceiving of which place , wee must know that the great worke of christ of redemption and justification was typified in the old testament by bloud ; and the great worke of our sanctification typified by their washing : to answer which types , when christs side was pierced , there came forth both bloud and water , shewing that christ came not onely by bloud to justifie us , but by water to sanctifie us . hereupon bloud and watar have the power to bee witnesses . the bloud of christ being sprinkled on the heart by the spirit doth pacifie the conscience in assuring it that god is pacified by bloud , as being offered by the eternall spirit : this quieting power sheweth that it was the bloud of god , and shed for me in particular . the witnesse of water is from the power the spirit hath to cleanse our nature ; which no creature can doe but the spirit of god ; change of nature is peculiar to the author of nature . if wee feele therefore our natures altered , and of uncleane become holy , in some measure wee may know we are the children of god , as being begotten by the spirit of christ , conforming us to his owne holinesse : our spirit as sanctified can witnesse to us that we are christs . but oft it fals out , that our owne spirits , though sanctified , cannot stand against a subtill temptation strongly inforced , god super-addes his owne spirit : guilt often prevailes over the testimony of bloud , that of water by reason of stirring corruptions runneth troubled . therefore the third the immediate testimony of the spirit is necessary to witnesse the fathers love to us , to us in particular , saying , i am thy salvation , thy sinnes are pardoned . and this testimony the word ecchoeth unto , and the heart is stirred up , and comforted with joy unexpresseable . so that both our spirits and consciences , and the spirit of christ joyning in one strongly , witnesse our condition in grace , that wee are the sonnes of god. in this threefold testimony the order is this ; bloud begets water : satisfaction by bloud procures the spirit from god , as a witnesse of gods love ; and by feeling the power of bloud and water , we come to have the spirit witnessing , and sealing our adoption unto us to establish us in the state of grace against stormes of temptation to the contrary . the spirit perswadeth to looke unto bloud , convinceth the heart of the efficacie of it , and then quieteth the soule , which giveth it selfe up to christ wholly , and to whole christ : and thence feeles his heart established against carnall reason , so as he can and doth oppose christs bloud to all the guilt that doth arise . and this witnesse of the spirit comforting the soule is the most familiar , and affects most . if we feele it not ( as oft we do not ) then rise upward from want of this joy of spirit to water , and see what worke we finde of the spirit in clensing our soules , and if wee finde these waters not to runne so clearely as to discerne our condition in them ; then goe to the witnesse of bloud , and let us bathe our soules in it , and then we shall finde peace in free grace procured by bloud : for oft times a christian is driven to that passe , that nothing can comfort him , within , or without him , in heaven or earth , but the free and infinite mercy of god , in the bloud of christ , whereon the soule relyeth when it feeles no comfort , nor joy , of the spirit , nor sees no worke of sanctification : then it must rest on the satisfaction wrought by the bloud of christ , when the soule can go to god , and say , if we confesse our sinnes , thou art just to forgive them , and the bloud of christ shall cleanse us from all sinne . therefore though i feele not inward peace , nor the worke of the spirit , yet i will cast my selfe upon thy mercy in christ . hereupon we shall in gods time come to have the witnesse of water and the spirit more evidently made cleare unto us . the spirit it is that witnesses with bloud , and witnesses with water , and by water , whatsoever of christs is applyed unto us , by the spirit , but besides witnessing with these witnesses , the spirit hath a distinct witnesse by way of inlarging the soule : which joy in the apprehension of gods fatherly love : and christs setting the soule at libertie . the spirit doth not alwayes witnesse unto us our condition by force of argument from sanctification , but sometimes immediately by way of presence ; as the sight of a friend comforts without helpe of discourse : the very joy from sight prevents the use of discourse . this testimony of the spirit containeth in it the force of all , word , promise , oath , seale , &c. this is greater then the promise , as a seale is more then our hand ; & as an oath is more then a mans bare word . the same that is said of gods oath in comparison with his bare promise , may bee said of this sealing in comparison of other testimonies . that as god was willing more abundantly to cleare to the heires of promise their salvation , hee added on oath , hebr. 6. 18. so for the same end he added this his spirit as a seale to the promise , and to the other testimonies . our owne graces indeed if we were watchfull enough , would satisfie us : the fountaine is open as to hagar , but shee seeth it not , &c. howsoever the spirit , if that commeth , it subdueth all doubts . as god in his oath and swearing joyneth none to himselfe , but sweareth by himselfe : so in this witn●sse he taketh in no other testimony to confirme it , but witnesseth by himselfe . and hence ariseth joy unspeakeable , and glorious , and peace which passeth all understanding ; for it is an extract of heaven when we see our being in the state of grace , not in the effect onely , but as in the breast and bosome of god. but how shall wee know this witnesse from an enthusiasticall fancie and illusion ? this witnesse of the spirit is knowne from the strong conviction it bringeth with it , which wayeth and over-powers the soule to give credit unto it . but there be , you will say , strong illusions ? true , bring them therefore to some rules of discerning . bring all your joy , and peace , and confidence to the word , they goe both together , as a paire of indentures , one answers another . in christs transfiguration upon the mount , moses and elias appeared together with christ . in whatsoever transfiguration and ravishment wee cannot finde moses , and elias , and ch●ist to meet , that is , if what we finde in us be not agreeable to the scriptures , we may well suspect it as an illusion . that you may know the voyce of the spirit of god from the carnall confidence of our owne spirits , inquire , 1 what went before . 2 what accompanieth it . 3 what followeth after this ravishing joy . 1 the word must goe before it , in being assented unto by faith , and submitted unto by answ●rable obedience . in whom after you beleeved the word of promise , you were sealed . so that if there be not first a beleeving of the word of promise , there is no sealing , the god of peace give you joy i● beleeving . there must be a beleeving , a walking according to rule , or else no joy nor peace will bee unto us . if we cannot bring the word and our hearts together , it is not gods , but sathans sealing , a groundlesse presumption , and it will end in despaire : as christ came by water and bloud , so doth this testimony , it commeth after the other two . first the heart is carried to bloud , and from thence hath quiet : then followeth water , and our nature is washed , and changed , and then commeth this of the spirit ; though it be not grounded on their testimonie , but is above theirs , yet they goe before . where we thus finde the worke , wee may know it to be right by the order of it . it commeth after deepe humiliation , and abasement : though we know our selves to be the children of god in some such measure , as wee would not change our condition for all the world ; yet wee would have more evidence , we would have further manifestation of gods countenance towards us , we are not satisfied , but waite : after wee have long fasted , and our hearts melted , and softened , then god powreth water upon the dry wildernesse , and then it comes to passe , through his goodnesse and mercy , that hee comforts , and satisfies the desires of the hungry soule ; god will not suffer the spirit of his children to faile . 3 likewise after selfe-denyall in that which is pleasing to us , it is made up with inward comfort : 〈◊〉 this selfe-denyall bee from a desire of nearer communion with god , god will not faile them in what they desire . there are wretches in the world that will deny their sinfull nature nothing , if they have a disposition to pride , they will bee proud ; if they have a lust to be rich , to live in pleasures , to follow the vanities of the times , they will doe so , they will not say nay to corrupt nature in any thing : will god vouchsafe to give any true joy or comfort of spirit to such ones ? no : those that se● loose their natures without a checke , shall never taste of this hidden manna . but when we deny our selves , deny to beare or see that which may feed corruption . when we deny●● take delight in that , that wee might if we would 〈…〉 course of the world , there is a proportionable measure of joy , and peace 〈◊〉 co●fort in a higher 〈◊〉 made good to the 〈◊〉 god is so good , wee 〈◊〉 lose nothing for par●ing with any thing for 〈◊〉 sake . 4 it is usually found after conflict and victory , as a reward . to him that overcommeth , will i give to eate of the hidden manna . gods children after strong confl●ct with some temptation or inward corruption , especially , that which accompanieth their disposition and temper , when they have so conflicted as that at last they get the better , they finde by experience sweet inlargement of spirit : to strive against them , is a signe of grace ; but to get victory over them , even to subdue our enemies under us that rise up against us , this bringeth true peace and joy . 5 after wee have put forth our spirituall strength in holy duties , god crownes our indeavours with increase of comfort . a christian that takes paines with his heart , and will not serve god with that which cost him nothing , enjoys that which the spi●ituall sluggard wishes for , and goes without . god is so just that those men which have striven to live according to principles of nature , have found a contentment proportionable to their indeavours ; some degree of pleasure attends every good action , as a reward before a reward . besides these things that goe before this joy and testimony , there are secondly some things that doe accompany it , if it bee right : as , 1 this spirituall comfort inlargeth our hearts to a desire after an high prising the ordinances , so farre is it from taking us off from a dependance upon them . in the word and other meanes it found comfort from god , therefore delights to be meeting god still in his owne wayes . the eye of the soule is strengthened to see further into truths , and is inabled more spiritually to understand the things it knew before : as in many of the same truths that wise men understand , they understood them when they were yong , as when they were old , but then more clearly . so all truths are more clearely knowne by this ; the spirit by which we are sealed , is the spirit of illumination , not that it reveales any thing different from the word , but giveth a more large understanding , and inward knowledge of the same truths as were knowne before . 2 a libertie and boldnesse with god : for where the spirit is , there is a gratious libertie , that is , further inlargements from the law , guilt of sinne , and the feare of the wrath of god , that wee can come with some boldnes to his throne , and to him as our father , a freedome to open our soules in prayer before him . this stands not so much in multitude of words , or formes of expressions , but a sonne-like boldnesse in our approaches in prayer . the hypocrite especially in extremity , cannot pray , his conscience stoppes his mouth : but where the spirit sealeth , it giveth this liberty , freely to open and spread our case before him , and call upon him , yea under the evidence of some displeasure . 3 there doth likewise ordinarily accompany this sealing of the spirit , sathans malice and opposition ; who being cast from heaven himselfe , envies this heaven upon earth in a creature of meaner ranke by creation then himselfe : wee must not thinke to enjoy pure joy here without molestation . if there bee danger of exalting above measure , we must looke for some messenger of sathan . after this witnesse it leaves the soule more humble : none more abased in themselves , then those that have neerest communion with god ; as we see in the angels that stand before god , and cover their faces : so isa . 6. iob after god had manifested himselfe unto him , abhorred himselfe in dust and ashes . it brings with it a greater desire of sanctification and heavenly-mindednesse . as elias ascended up into heaven , his cloake fell by degrees from him : the higher our spirits are raised , the more we put off affections to earthly things . 2 againe , the end of this further manifestation of the spirit being incouragement to dutie , or suffering in a good cause , the soule by this witnesse of the spirit findes increase of spirituall mettle , it finces it selfe steel'd against opposition . 〈…〉 this winde filleth 〈…〉 , they are carried on a maine , and are frighted with nothing that stands in their way . see how the beleevers triumph upon the spirits witnessing to their spirits , that they are the sonnes of god. rom. 8. god usually reserveth such comforts for the worst times , give wine to those that bee of heavy hearts : pro. 31. the sence of this love of christ is better then wine . this refreshing paul had in the dungeon , and hee sung at mid-night . after this witnessing therefore looke for some piece of service to doe , or tryall to undergoe . much must bee left to gods fatherly wisedome in this , who knowes whom to cheare up , and when , and in what degree , and to what purpose and service , and remember alwayes , that these inlargements of spirit are as occasionall refreshings in the way , not daily food to live upon : we maintaine our life by faith , not by sight or feeling . feasting is not for every day , except that feast of a good conscience which is continuall , but i speake of grand dayes , and high feasts : these are disposed , as god seeth cause . 3 where this sealing of the spirit is , there followeth also upon it a lifting up of the head , in thinking of our latter end ; it makes one thinke of the times to come with joy , as the holy ghost here mentioneth the day of redemption , as a motive to them to take heed that they did not grieve the spirit : intimating , they should thinke of the day of redemption with a great deale of joy and comfort . the saints are described in scripture to be those that looke for the appearing of christ : they are christs , and in him their reckonings and accounts are even . and therefore with delight they can often think and meditate upon the blessed times that are to come . there be divers degrees of sealing , arising from divers degrees of revelation . god first reveales his good will in his promises to all beleevers ; this is the privilege of the church , especially in these latter times : then by his spirit reveales those saving truths to those that are his by a divine light . so that by argument drawne from the power , they feele from truths in searching secrets , in casting downe , in raising up , in staying the soule , they can seale to them that they are divine . the same spirit that reveales the power of the word to mee , reveales in particular mine owne interest in all those truths upon hearing them . whereupon they are written in my heart , as if they had beene made in particular to me : the comfortable truths in the word are transcribed into my heart answerable to the word ; as that god in christ is mine , forgivenesse mine , grace mine : whereupon adoption in christ is sealed ; which god still sealeth further to my soule by increase of comfort , as hee seeth cause for incouragement . the same spirit that manifeste● in me the word , i he●●e and reade to be the truth of god , from the 〈…〉 efficacie of it : the same spirit teacheth to a●ply it , and in applying of it , sealeth me . therefore wee ought to desire to bee sealed by the spirit , in regard of an holy impression ; and then that the holy spirit would shine upon his owne graces , so as we may clearly see what is wrought in us above nature , and because this is furthered by revealing his love in christ in adoption to us , wee must desire of g●d to vouchsafe the spirit of revelation , to reveale the mysteries of his truth unto us ; and our portion in them in parti●ular ; and so our adoption : and in the meane ti●e to wait and attend his good pleasure in the use of all good meanes . thus wee waiting , god will so farre reveale himselfe in love to us , as shall assure us of his love , and stirre up love againe : and the same spirit that is a spirit of revelation , will be a spirit of sanctification , and so adoption . dignitie , and fitting qualities suteable to dignity , go both together . in that grand inquirie about our condition , there is a great miscarriage , when men will begin with the first worke of the father in election , then passe to redemption by christ : i am gods , and christ hath redeemed mee ; and never thinke of the action of the third person in sanctification , which is the neerest action upon the foule , as the third person himselfe is nearest unto us . and so fetch their first rise where they should set up their last rest . whereas wee should begin our inquirie in the worke of the third person , which is next unto us : and then upon good grounds we may know our redemption and election . the holy spirit is both a spirit of revelation , and of sanctification together , as hath beene said : for together with opening the love of the father , and the son , hee fitteth us by grace for communication with them . people out of selfe-love will have conceits of the fathers and sonnes love severed from the worke of the spirit upon their hearts which will prove a dangerous illusion . although the whole worke of grace by the spirit arise from the fathers and sonnes love , witnessed by the spirit , yet the proofe of the fathers love to us in particular , ariseth from some knowledge of the worke of the spirit : the errour is not in thinking of the fathers and sonnes love , but in a strengthening themselves by a pleasing powerlesse thought of it against the worke of grace by the spirit , which their corruption withstands . so they will carve out of the worke of the trinitie what they thinke agreeable to their lusts , whereas otherwise if their heart were upright , they would for this very end thinke of gods love , and christs , to quicken them to duty , and to arme them against corruption . to the day of redemption . there is a double redemption : redemption of the soul by the first cōming of christ , to shed his bloud for us ; redemption of our bodies from corruption , by his second comming . wee have not the perfect consummation and accomplishment of that which christ wrought in his first comming , till his second comming , then there shall be a totall redemption of our soules and bodies , and conditions . there is a double redemption , as there is a double cōming of christ ; the first , and the second ; the one to redeeme our soules from sinne and sathan , and to give us title to heaven ; the other to redeeme our bodies from corruption , when christ shall come to be glorious in his saints . as likewise there is a double resurrection , the first and the second , and a double regeneration of soule and body . in sicknesse & weaknes of body , or when age hath overtaken us , that we cannot live long here , and the horrour of the grave , the house of darkenesse , is presented to us . oh let us thinke , there , will bee a redemption of our bodies , as well as of our soules ! christ will redeem our bodies from corruption , as he came to work the redemption of our soules from sinne and death ; and he that will redeeme our bodies out of the grave , he will redeem his church out of misery , he will call the iewes ; he that will doe the greater , will doe the inferiour . when we heare of this , let us thinke with comfort of all the promises that are yet unperformed . secondly , full redemption is not yet . what need i bring scripture to prove it ? it is a point that every mans experience teacheth . alas , let our bodies speake , we are not free from sicknesse and diseases : nay , what is our life but a going to corruption ? the sentence is passed upon us , earth returneth to earth ; till death we are going to death , so besides sicknesse and weakenesse here , we must dye , and after death bee subject to corruption . the apostle in this respect calleth our body , a vile body . as for our soules , though they bee freed from the guilt and damnation of sinne , yet there are remainders of corruption that breed feare and terrour ; and though they be freed from the rule of sathan , yet not from his molestation and vexations by temptations . in a word , our whole state and condition in this world , is a state and condition of misery ; we are followed with many afflictions , so that there is not yet perfect redemption ; whether we look to body , soule , or state ; the body being subject to diseases , the soule to infirmities , the state to misery . but there is a day appointed for it . by a day wee are not to understand the time measured by the course of the sunne in 24. houres , but in the scriptures meaning , a day is a set time of mercy or judgement . as there was a solemne day , the fulnesse of time , for the working of the first redemption , so there is a solemn time set for the second redemption , when all the children of god shall bee gathered ; those that lye in the dust shall be raised ; and for ever glorified . it is the day of all dayes : that day that by way of excellency , is called that day in the scriptures , and the day of the lord. the day that we should thinke of every day ; especially in sicknesse and trouble , and crosses , and molestations , from the wicked world , and in sense of the remainders of corruption . there is a day of redemption to come , that will make amends for all . the frequent thoughts of that day would comfort us , and keepe us from shrinking in any affliction and trouble , it would move us to a carriage and conversation answerable to our hopes , and also it would helpe to fit us ; it would infuse a desire of qualification to be prepared for that great day . but how little of our time is spent in thoughts this way ? if we could oft thinke of the day of redemption , our lives would be otherwise , both in regard of gracious , as also of cōfortable carriage ; should we be disconsolate at every losse and crosse , at sicknesses , and the thought of death , when wee shall be turned into our first principle , the earth ? if wee did thinke of the day of redemption , when all shall be restored againe , all the decayes of nature and the image of god be perfectly stamped : the thought of this would make us goe willingly to our graves , knowing that all this is but a preparation for the great day of redemption . the first day of redemption , when christ came to redeeme our soules , and to give us title to heaven ; it was in the expectation of all good people before christ ; they are said to wait for the consolation of israel ; that was the character to know those blessed people by . and what should be the distinguishing character of gracious soules now , but to bee such as wait for the comming of christ ? how oft in the epistles of saint paul is it ? there is a crowne of righteousnesse for mee , and for all that wait for the appearing of christ . there was a yeare of iubile among the iewes every fifty yeares ; then all that were in bondage were set at liberty . so at this blessed iubile , this glorious day of redemption , all that are in bondage of death , and under corruption , shall be set at everlasting liberty . no question but the poore servants that were vexed with hard masters , they thought of the iubile , and those that had their possessions tooke away , they thought of the iubile , the day of recovering all . so let us oft thinke of this everlasting iubile , when we shall recover all that we lost , for ever to keepe it , and never to lose it againe as we did in the first creation . let us oft thinke of this day , it will infuse vigour and strength into all our conversa●ion . indeed to the ungodly , it is not a day of redemption , but a day of judgement , and the revelation of the just wrath of god , when their sins shall be laid open , and receive a sentence answerable . alas , there is such a deale of atheisme in the world , ( and the seeds of it in the best , unlesse it be wrought out daily ) that we forget the god of vengeance , and the day of vengeance . would men goe on in sinnes against conscience , if they thought of this last day ? it is impossible such cou●ses come frō this abhominable root o● atheisme , and unbeliefe ; fo● had they but a slight faith it would be effectuall to alter their course in some measure : therefore the scripture gives them the name of fooles ( though they would be thought to be the onely wise men . ) the foole hath said in his heart , there is no god : and what followes ? corrupt are they , and abhominable . the cause of all is , the foole hath said in his heart , he will needs force it upon his heart ; that there is no god , hell nor heaven , nor judgement ; thence come abhominable courses . grieve not the holy spirit of god whereby ye are sealed unto the day of redemption . from the consideration of all that hath beene formerly spoken of , the sealing of the spirit to the day of redemption , there ariseth these foure conclusions . first , that we may attaine unto a knowledge that we are in that state of grace . secondly , that upon knowledge of our state in grace for the present , we may be assured of our future full redemption . thirdly , that this assured knowledge is wrought by the spirit . fourthly , that the consideration of this assurance wrought by the spirit , is an effectuall argument to disswade from grieving the spirit . for the first , wee may know wee are in the state of grace : first , because the apostle would not have used an argument moving , not to grieve the spirit , from a thing unknowne or guessed at ; it is an ill manner of reasoning to argue from a thing unknowne . 2 again , sealing of us by the spirit , is not in regard of god , but our selves . god knoweth who are his , but we know not that we are his , but by sealing . 3 the scope of the scriptures indited by the spirit , is for comfort , the apostle saith so directly , and what comfort in an uncertaine condition , wherein a man knowes not but he may be a reprobate ? wherefore came our saviour into the world , and tooke our nature upon him ; why became he a curse for us , why hath he carried our nature into heaven , and there appeares for us till he hath brought us home to himselfe , but that he would have us out of all doubt of his love after o●ce by faith we have received him whence proc●●ded those commandements to beleeve , those checks of unbeleevers , the commendation of them that did beleeve , those upbraidings of doubting , as springing from unbeliefe : to what use are the sacraments , but to seale unto us the benefits of christ ? if upon all this we should still doubt of gods love , especially when besides the seali●g of the promises to us , we are sealed our selves by the spirit of promise . object . this is true if wee know we doe beleeve : answer . it is the office of the spirit , as to worke faith and other graces , so to reveale them to us : every grace of god is a light of it selfe , comming from the father of lights : and it is the property of light , not onely to discover ot●er things , but it sel●e too ; and it is the office of the spirit to give further light to this light by shining upon his owne grace in us : an excellent place for this is the 1 cor. 2. 12. wee have received the spirit that is of god , that wee might know the things that are freely given to us of god , in the mouth of two or three witnesses shall every thing bee confirmed : one witnesse is the spirit of man which knowes the things that are in man ; the other witnesse is the spirit of god , witnessing to our spirits that we are the children of god. here is light added to light , witnesse added to witnesse , the greater witnesse of the spirit to the lesse of our spirits : the apostle joynes them both together , my conscience bears me witnesse through the holy ghost . obje . mans heart is deceitfull . answ . but the spirit of god in mans heart is not deceitfull , it is too holy to deceive , and too wise to be deceived in this point of assurance : wee plow with the spirits heifer , or else we could not finde out this riddle : where there is an object to be seene , and an eye to see , and light to discover the object to the eye , sight must needs follow . in a true beleever , after he is inlightened , as there is grace to be seene , and an eye of faith to see , so there is a light of the spirit discovering that grace to that inward sight : in the bottome of a cleare river , a cleare eye sight may see any thing ; where nothing is , nothing can be seene ; it is an evidence that the patrons of doubtings have little grace in them , and much boldnesse in making themselves a measure for others . those that are b●se borne , know their mothers better than their fathers the church of rome is all for the mother , but the babes of christ know their father ; the remainder of corruption will indeed be still breeding doubts , but it is the office of the spirit of faith to quell them as they arise . we are too ready in time of temptation to doubt , we need not helpe the tempter , by holding it a duty to doubt ; this is to light a candle before the divell as we use to speake . question . may not there be doubtings where there is true faith , may not a true beleever be without assurance ? answ . there be three rankes of christians : first , some that are yet under the spirit of bondage , that like little children doe all for feare . secondly , those that are under the spirit of adoption , and doe many things well , but yet are not altogether free from feare ; these are like those children that are moved with reverence to obey their parents , and yet finde their commands somewhat irkesome unto them . the third are such as by the love of god shed into their hearts by the spirit of adoption , are carried with large spirits to obey their father , and herein like unto those children , that not onely obey , but take a delight in it upon a judgement that both obedience and the thing wherein they obey is good ; this we ought to labour for , but we finde many christians in the second ranke , many truely beleeve in christ by some light let into their hearts by the spirit of adoption , who are not yet fully assured of the love of christ . there is the act of faith , and the fruit of faith ; the act of faith is to cast our selves upon gods mercy in christ , the fruit of faith is in beleeving to be assured of this : we must know that faith is one thing , assurance another , they may have faith , and yet want a double assurance : first , assurance of their faith , being not able to judge at all times of their owne act , likewise , secondly , assurance of their state in grace , as in time of desertion and temptation : a soule at such a time casts it selfe upon christ , as knowing comfort is there to be had , though hee be not sure of it for himselfe : and this the soule doth out of obedience , though not out of feeling , as the poore man in the gospell , lord i beleeve , helpe my unbeliefe : the soule often times out of the deepe , cryes , and in the darke trusts in god and this is the bold adventure of faith , the first object whereof is christ held out in a promise ; and not assurance ; which springeth from the first act when it pleaseth god to shine upon the soule , and is a reward of glorifying gods mercy in christ by casting the soule upon his truth and goodnesse . assurance is gods seale , faith is our seale , when we set to our seale by beleeving , he sets to his seale , assuring us of our condition : we yeeld first the consent and the assent of faith and then god puts his seale to the contract : there must be a good title before a confirmation , a planting before a rooting and establishing , the bargaine before the earnest . some would have faith to be an over-powring light of the soule , wherby undoubtedly they beleeve themselves to be christ , and christ to be theirs : which stumbleth many a weake , yet true christian , for this is rather the fruit of a strong faith , then the act of a weake , which struggleth with doubting , untill it hath gotten the upper hand . true it is , there must be so much light let in to the soule , as the soule may relye upon christ , and this light must be discovered by the spirit , and such a light as shewes a speciall love of christ to the soule . and againe , it is true that we are not to take up our rest in the light , untill the heart be further subdued : as many are too hasty to conclude of a good condition upon uncertaine signes , before they have attained unto fuller assurance , but yet we must not deny faith where this strong assurance is wanting , so farre as to conclude against our selves ; if there be desires , putting on , to endeavour with conflict against the rising of unbeliefe , with a high prising of the favour of god in christ , so as to value it above all things . degrees doe not varie the kinde , weakenesse may stand with truth ; but where truth is , there will be an uncessant desire of future sealing . the second conclusion : we may upon the knowledge of our present estate in grace bee assured for the time to come : for this sealing is to the day of redemption ; that is , till we be put into full possession of what we now beleeve , and besides , sealing is for securing for the time to come , and our saviours promise is , that though he departed from them , yet the comforter should abide with them for ever , iohn 14. and why are we certaine of the favour of god to our comfort for the present , but that wee doubt not of it for the time to come ? faith and love , and these graces , they never faile finally , therefore when the scripture speakes of faith , it speakes of salvation by it for the present : as if a man should be in heaven presently so soone as hee beleeves . wee are saved by faith , say the scriptures . we are not yet saved ; but the meaning is , we are set by faith into a state of salvation . being put into christ by faith , we are risen with christ , and sit in hea●venly places with him . faith makes the things to come , present : and faith beleeves , that , neither things present , nor things to come , shall bee able to separate us from the love of god in christ so that our assurance is not onely for the present , but for the time to come . we are sealed to the day of redemption , and who can reverse gods seale , or gods act and deed ? grace is the earnest penny of glory : god hath made a covenant , and given earnest , he will not lose it , the earnest is never taken away , but filled up ; if wee be assured of grace for the present , we may be sure it shall be made up full in glory hereafter . if the spirit of christ be in us , the same spirit that raised christ from the dead , will raise us up likewise , and not leave us untill we be in full redemption , we shall awake , filled with his image . no opposition shall prevaile , god hath set us as a seale on his right hand to keep us , i and on his breast ( as the high priest had the twelve tribes ) to love us , and on his shoulder to support us . the marked and sealed ones in ezech. 9. and rev. 7. were secured from all destruction . if we be in christ our rocke , temptations and oppositions are but as waves , they may dash upon us , but they breake themselves . quest . why then do we pray for the forgivenesse of sinnes ? answer . we pray for a clearer evidence of what we have : secondly , as the end is ordained , so the meanes must be used : god doth and will pardon sinne , and therefore we must pray for pardon , as a meanes ordained . thirdly , prayer doth not prejudice the certainty of a thing : christ prayeth for that hee was most sure of , ioh. 17. i pray for them which thou hast given me , for they are thine . pregnant for the proofe of this point , is that of peter , wee are begotten againe to a lively hope , a hope of that life which maketh lively . oh but we are weake ! true , but wee are kept by the power of god : an inheritance is not onely kept for us , but we are kept for it . ob. but sathan is strong , and his malice is more than his strength ? answ . true , but we are kept as by a garison , wee have a guard about us . ob. all this is true , while faith holdeth out ; but that may faile ? answ . no , we are kept by the power of god through faith ; god keepeth our faith , and us by faith . ob. but the time is long betweene us and salvation , and many dangers may fall out ? answ . be it so that the time is long , yet wee are kept unto salvation , even untill the day of redemption : for the spirit by vertue of the covenant , puts the feare of god into our hearts , that we shall never 〈◊〉 from 〈◊〉 : god doth no● pr●mise what we shall doe of our selves , but what he will doe in us , and by us . thus the holy ghost putteth a shield into our hands to ward off all objections ; and helpes us to subdue the reasonings that are apt to rise within us against this blessed hope . so that this happy condition is not onely sure to us , but god hath assured us of it . gods gracious indulgence is such , he sees here wee goe through a wildernesse , and are molested every way , therefore hee would have us assured of a blessed condition to come . so good is god , hee doth not onely finde out a glorious way of redemption by the bloud of his sonne god-man , but hee acquaints us with it in the dayes of our pilgrimage . partly , that we may glorifie him , that he may have the praise before hand of what good hee intends us : for assurance of that blessed condition will stirre up our spirits to blesse god. what the thing it selfe would worke , faith workes the same in some measure . therefore saint peter , 1 pet. 1. blessed be god ( saith he ) who hath begotten us againe to a lively hope of an inheritance immortall , undefiled , that fadeth not away , reserved in the heavens . why doth he blesse god before we have it ? because we are as sure of it as if we had it : what is revealed before hand , is praised for before hand . god would have us assured , that he may have glory . partly to comfort us : for faith is effectuall to worke that comfort that the thing present would doe in some measure . what comfort would the soule have , if it should see heaven open , and it selfe entring into it , if redemption were at hand ? the same faith workes in some measure . what is more sure then the thing it selfe ? what more comfortable then faith in it ? when the israelites were in the wildernesse going to canaan , they had many promises that they should come to canaan , and many extraordinary helpes to leade them thither ; the pillar , and cloud , and angell : and god out of indulgence condescending to their weaknesse , gave them some grapes of canaan : hee put it into the minde of the spies to bring of the fruits . so god gives us some work of his blessed spirit , whereby he would have us assured , and sealed to the day of redemption . the third conclusion is this , that the spirit doth seale us . this cannot be otherwise , for who can establish us in the love of god , but he that knowes the minde of god towards us ; and who knowes the minde of god , but the spirit of god ? then am i sealed , when i doe not onely beleeve , but by a reflecting act of the soule , know i doe beleeve : and this reflection though it be by reason , yet it is by reason inabled by the spirit ; our spirits by the spirit onely can discerne of spirituall acts : it is not for us to know things above nature , without a cause above nature . none can know the meaning of our broken desires , so as to helpe us in our infirmities , but that spirit that stirred up those desires . againe , none knowes the grievances of our spirits , but our owne spirits , and the spirit of god , who knowes all the turnings and corners of the soule . who can mortifie those strong corruptions , that would hinder us in the way to heaven , but the spirit cloathing our spirit with power from above ? who purifieth the cōscience , but he that is above cōscience ? who can raise our spirits above all temptations and troubles , but that spirit of power that is above all ? the strength and vigour of any creature is from the spirits and the strength of the spirits of all flesh is from this spirit , whose office is to put spirit into our spirit . as god redeemed us with his bloud , so god must apply this bloud , that conscience may bee quieted . he onely can subdue the rebellion of our spirits , and soften our hearts , and make them fit for sealing . the spirit onely can so repo●t the mercy of god to our soules , as to perswade and worke our hearts to this assurance , otherwise we would never yeeld . for partly the greatnesse of the state is such , that none but god can assure : and partly the misgiving and unbeliefe of our heart is such , that none but god can subdue it . the thing being so great , and our deservings so little , being unworthy of the things of this life , much more of that eternall happinesse ; this cannot be done without the high and glorious spirit of god. how earnest and desirous then is both the father and the sonne to save us , that pleased to send such an orator and embassador as is equall with themselves to perswade us , to assure us , to fit us for salvation ? and how gracious is the spirit that will vouchsafe to have such communion with such poore sinfull spirits as ours ? and should not this worke upon our hearts a care not to grieve the holy spirit ? and so we come to the fourth conclusion . the fourth conclusion is , that the sealing of the spirit unto salvation , should be a strong prevailing argument not to grieve the spirit , that is , not to sinne : for sinne onely grieves the spirit . the grace of god ( saith paul to titus ) that bringeth salvation , christ appeared : and what is christ but grace ? christ appeared , and the free favour of god in christ , whereby wee are assured of salvation : which teacheth us , what to doe ? to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world . even the consideration of the benefits of christ , that are past ; such as came with christs first comming : but that is not all , verse 13. looking for that blessed hope , and the glorious appearing of the great god and our saviour iesus christ . the second comming of christ enforceth likewise the same care of holinesse . our conversation is in heaven , and not as theirs ( spoken of in the former verse ) whose end is damnation , whose belly is their god , who minde earthly things : no , we minde heavenly things , and these heavenly desires from whence sprung they , but from the certaine expectation of our saviour the lord iesus christ , who shall change our vile bodies , &c. that is , shall redeeme us fully even our bodies as well as our soules . it is an argument of force , whether we be not yet sealed , or be sealed : if not sealed , then grieve not him whose onely office it is to seale , entertaine his motions , give way to him , that he may have scope and liberty of working . set no reasons against his reasons , hearken to no counsell against his counsell , stand not out his perswasions any longer , but yeeld up your spirits to him , lest he put a period to his patience : he is long suffering , but not alwayes suffering : if he give us up to our own spirits , we shall only be witty to worke out our owne damnation : wee are not given up to our owne spirits , but after many repulses of this holy spirit : and at length , what now will not serve for an argument to perswade us , shall bee used hereafter as an argument to torment us . the spirit will helpe our spirits to repeate and recall all the motions to our owne good , that wee formerly put backe . we should thinke when conscience speakes in us , god speakes , and when the spirit moves us , it is god that moves us , and that all excuse will be cut off : answere will be , did not i tell you of this by conscience , my deputy ? did not i move you to this good by mine owne spirit ? take heed of keeping out any light , for light , where it doth not come in and soften , hardens : none so hard hearted , as those upon whom the light hath shined : there is more to be hoped from a man , that hath onely a naturall conscience , then from him , whose heart and spirit hath beene long beaten on : there is more to be hoped from a heathen pilate , than a proud pharisee . those that will not be sealed to their salvation , it is just with god that they should be sealed up to their destruction ; the soule without the spirit is darkenesse and confusion , full of selfe accusing and selfe tormenting thoughts : if we let the spirit come in , it will scatter all , and settle the soule in a sweet quiet . for those that have been sealed by the spirit , and yet not so fully , as to silence all doubts , about their estate : those should out of that beginning of comfort which they feele , studie to be pliable to the spirit , for further increase . the spirit scaleth by degrees : as our care of pleasing the spirit increaseth , so our comfort increaseth ; our light will increase as the morning light unto the perfect day . yeelding to the spirit in one holy motion , will cause him to leade us to another , and so on forwards untill wee be more deepely acquainted with the whole counsell of god concerning our salvation : otherwise if we give way to any contrary lust , darkenesse will grow upon our spirits unawares , and we shall be left in an unsetled condition , as those that travaile in the twilight , that cannot perfectly finde out their way . wee shall be on and off , not daring to yeeld wholly to our lusts , because of a worke of grace begun : nor yeeld wholly to the spirit , because we have let some unruly affection get too much strength in us ; and so our spirits are without comfort , and our profession without glory . we shall lye open to sathan , if he be let loose to winnow our faith : for if our state come to be questioned , wee have nothing to alledge but the truth of our graces : and if we have not used the spirit well , we shall not have power to alledge them , nor to looke upon any grace wrought in us , but upon those lusts and sinnes whereby wee have grieved the spirit ; they will bee set in order before us , and so stare us in the face , that wee cannot but fixe our thoughts upon them . and sathan will not lose such an advantage , but will tempt us to call the worke of grace in question : which though it bee a true worke , yet for want of light of the spirit to discerne it , wee cannot see it to our comfort . whereas if the spirit would witnesse unto us the truth of our state , and the sincerity of our graces ; we shall bee able to hold our owne , and those temptations will vanish . for those that the holy spirit hath set a clearer and stronger stampe upon , that doe not question their condition , they of all others should not grieve the spirit . a spirit of ingenuity will hinder them , and stirre up a shame in them to requite so ill , such a friend . nothing so ingenuous as grace : what is commendable in nature , is in greater perfection in grace . how doth the conscience of unkindenesse to a friend that hath deserved well of us , trouble our spirits , that we know not with what face to looke upon him ? and will not unkindenesse to the spirit make us ashamed to lift up our face to heaven ? benefits are bonds , and the greater favour , the stronger obligation ; now what greater favour is there , then for the spirit to renew us according to the image of god our glorious saviour : who carried the image of sathan before ? and by this to appropriate us unto god , to be laid up in his treasure , as carrying his stampe , and by this to bee separated from the vile condition of the world , although we carry in us the seeds of the same corruption that the worst doth , differing nothing from them but in gods free grace and the fruits of it . for god to esteeme so of us , that have no worthinesse of our owne , but altogether persons not worthy to bee beloved : as to make our unworthinesse a foile , to set out the freenesse of his love ; in making us worthy , whom he found not so . for the spirit by sealing of us to secure us in the midst of all spirituall dangers : and to hide us as his secret ones , that that evill one should not touch us to hurt us . these , as they are favours of an high nature , the more eare they require to walke worthy of them . we cannot but forget our selves , before wee yeeld to any thing against that dignity the spirit hath sealed us to . nature helped with ordinary education , moveth every man to carry himselfe answerable to his condition : a magistrate as a magistrate , a subject as a subject , a childe as a childe ; and we thinke it disgracefull to doe otherwise : and shall that which is disgracefull to nature , not be much more disgracefull to nature renewed , and advanced by the spirit ? and indeed as wee should not , so wee cannot grieve the spirit so farre forth as wee are renewed . our new nature will not suffer us to dissemble , to be worldly , to bee carnall , as the world is , wee cannot but study holinesse , we cannot but be for god and his truth , wee cannot but expresse what we are , and whose we are . it is impossible a man should care for heaven , that doth not care for the beginnings of heaven : hee cannot bee said to care for full redemption and glory , that doth not care for the spirit of grace : fulnesse of grace is the best thing in glory ; other things , as peace and joy , and the like , they are but the shinings forth of this fulnesse of grace in glory . againe , when the spirit assureth us of gods love in the greatest fruits of it , as it doth when it assureth this redemption : that love kindles love againe , and love constraines us , by a sweet necessitie to yeeld cheerefull and willing obedience in all things : there is nothing more active and fuller of invention , than love , and there is nothing that love studies more than how to please , there is nothing that it feares more than to discontent . it is a neate affection , and will indure nothing offensive , either to it selfe , or the spirit of such as we love : and this love the spirit teaches the heart , and love teaches us not onely our duty , but to doe it in a loving and acceptable manner . it carries out the whole streame of the soule with it , and rules all , whilest it rules , and will not suffer the soule to divert to by-things , much lesse to contrary . againe , these graces that are conversant about that condition which the spirit assureth us of , as faith and hope , are purging and purifying graces , working a suteablenesse in the soule , to the things beleeved , and hoped for : and the excellency of the things beleeved and hoped for , have such a working upon the soule , that it will not suffer the soule to defile it selfe . our hopes on high , will leade us to wayes on high , therefore whilest these graces are exercised about these objects , the soule cannot but be in a pleasing frame . it hath beene an old cavill , that certainty of salvation breeds security and loosenesse of life . and what is there that an ill disposed soule cannot sucke poyson out of ? a man may as truely say , the sea burnes , or the fire cooles : there is nothing quickens a soule more to cheerefull obedience , than assurance of gods love , and that our labour should not be in vaine in the lord ; this is the scriptures logicke and retoricke to inforce and perswade a holy life from knowledge of our present estate in grace . i beseech you by the mercies of god , saith saint paul : what mercies ? such as he had spoken of before . iustification , sanctification , assurance that all shall worke together for good , that nothing shall bee able to separate us from the love of god in christ : all duties tend to assurance , or spring from assurance . gods intendment is to bring us to heaven by a way of love , and cheerefulnesse ; as all his wayes towards us in our salvation , are in love . and this is the scope of the covenant of grace ; and for this end he sends the spirit of adoption into our hearts , that we may have a childe-like liberty with god in all our addresses to him . when he offers himselfe to us as a father , it is fit we should offer our selves to him as children ; nature teaches a child , the more he desires his fathers love , the more hee feares to displease him . and hee is judged to be gracelesse , that will therefore venture to offend his father , because he knowes he neither can , or will disinherit him . certaine it is , the more surely we know god h●th begotten us to so glorious an inherit●nce , the more it will worke upon our bowels , to take all to heart that may any way touch him : this wrought upon david , when the prophet told him , god hath done this & this for thee , and would have done more , if that had beene too little , it melted him presently into an humble confession . those that have felt the power of the spirit of adoption on their hearts , will both by a divine instinct , as also by strength of reason , be carried to all those courses wherein they shall approve themselves to their father . instinct of nature strengthened with grounds , will move strongly . to conclude this discourse , let christians therefore he carefull to preserve and ch●●ish the worke of assurance and sealing in them . 2 what god doth for us , he doth by grace in us , he wil preserve us that we shall not fall from him by putting the grace of feare into us , ier. hee will keepe us , but by what meanes ? the peace of god which passeth all understanding , shall guard our hearts . god maketh our calling and election sure in us , by stirring our hearts up to be diligently exercised in adding one grace unto another , and in growing in every grace , as 2 pet. 1. therefore wee must attend upon all spirituall meanes of growth and quickening : so shall you have a further entrance into the kingdome of iesus christ : that is , you shall have more evident knowledge of your entrance into the kingdome of grace here , and likewise into the kingdome of glory hereafter . those that doe not so , shall have no comfort either from the time past , for they shall forget they were purged from their sinnes , or from thoughts of the time to come , for they shall not be able to see things farre off . 2 if assurance be in a lesser degree , yet yeeld not to temptations and carnall reasonings : if our evidences be not so faire , yet wee will not part with our inheritance . coynes , as old groates , that have little of the stampe left , yet are currant . we lose our comfort many times , because wee yeeld so easily , because we have not such a strong and cleare seale of salvation as we would , to be born down that we have none at all , is a great weakenesse : exercise therefore the little faith thou hast in striving against such objections , and it will be a meanes to preserve the seale of the spirit . 3 because this sealing is graduall , we should pray as paul , ephes . 1. for a spirit of revelation , that wee may be more sealed : ( the ephesians were sealed , for whom paul prayes , and so the colossians ; yet ) that god would reveale to their spirits , more their excellent condition . there are riches of assurance ; the apostle would have them to labour not onely for assurance , but for the riches of it ; that will bring rich comfort , and joy and peace . times of temptations and tryall may come , and such as , if wee have not strong assurance , we may be sorely troubled , and call all into question . this may be the sad condition of gods own children , and from this , that in times of peace , they contented themselves with a lesser degree of this assurance and sealing . 4 lastly , bee watchfull over your owne hearts and wayes , that according to what you have now learned , you grieve not the spirit , for by it you are sealed ; intimating , that if in any thing wee withstand and grieve the spirit , we shall in so doing , prejudice our selves , and suffer in the comfort and evidence of our sealing . finis . notes, typically marginal, from the original text notes for div a68733-e3600 scope of the words . holy ghost called spirit , why . holy spirirt holinesse not onely an attribute in god , but the excellency of all h●s attributes . he is holy in mercy , in iustice , in goodnesse , &c. two desires in man by nature . foure things presupposed . the spirit in us . differēce of the spirits being in christ , and in us . how the spirit was in adam in innocency . how in carnall men . the holy ghost dwels not in us as in ordinary houses , but as temples . the holy spirit makes all holy , where ever he comes . the spirit a counsellor and comforter . we are prone to grieve the spirit . we should be carefull of grieving it . foure points observed . what it is to grieve the spirit . spirit grieved how . spirit considered as in himselfe , as in us . how the spirit worketh in us . ob. we intend not in sin , to grieve the spirit . an. we doe it in the cause . wherein we grieve the spirit . we grieve the spiri● by unkindnesse . ier. aggravation of sinnes of professors . sins against knowledg are such either , 1 directly . 2 indirectly . why voluntary sins grieve the spirit so much . exod. 20. sinnes against the second table in what respect they grieve most . gods method in dealing with sinners . some sins grieve more than other . eph. 5. 18. gal. 6. jer. 42. the spirit is grieved by sinnes against the gospell . slighting ordinances . the sinne of these times . by false judgment of things . when wee plot and contrive sinne , the spirit is grieved . and sinne having helpes to 〈◊〉 ●he 〈◊〉 . by caveling against the truth . neglect of prayer and dependance . overmuch worldly businesse . omission of duties . the spirit grieved in others , is grieved by neglects . contempt censures . by superiours . by inferiours . by ill example the spirit is grieved . how it may be knowne when the spirtt is grieved . issues of grieving the spirit . leaving us to our selves . grieving our spirits . quest . how far a childe of god may grieve the spirit . answ . gods children commit not the sin against the holy ghost . sinne against the holy ghost , what ? miscariage concerning the sin against the holy ghost . concerning others . concerning themselves . feare frees from three things . how to prevent grieving the spirit . give up our selves to the guidance of the spirit . gal. 2. to obey him perfectly . quest . answ . how to know the motions of the spirit . they raise higher . are constant . they change the heart . are seasonable . evidence themselves . orderly . dependant on god. to concurre with the spirits motions . cherish holy motions . give the spirit scope in his ordinances . isay 7. if the spirit 〈…〉 . take heed of lesser sinnes . looke to the first rise of sins . renew repentance . avoyd corrupt communication . object . answ . motives not to grieve the spirit . notes for div a68733-e6840 the sealing of christ . act. 20. 28 rom. 1. 4. christians are sealed . similie . for confirmation . distinction . 1 tim. 2. simile . similie . similie . appropriation . can. 6. psal . 4. psal . 73. estimation . ier. 2. 3. secresie . revel . 3. security . degrees of sealing . faith. sanctification . quest . answ . what goeth before this witnesse of the spirit . gal. 6. revel . 2. what accompanieth , &c. what followeth after this witnessing of the spirit . rom. 8. 16 33 &c. pro. 31. 6. redemption double . full redemption not yet . a day of redemption . the day of redemption ought to be thought on . day of vengeance to wicked . the first conclusion . rom. 9. ioh. 1. the second conclusion . col. 1. rom. 8. rom. 8. 11 psal . why we pray for forgivenesse of sinnes . 1 pet. 1. 3 , 4 , 5. why god assureth us of our salvation . for his glory . for our comfort . the third conclusion the fou●th conclusion t●t . 2. 11. 12. phil. 3. ●● it is an argument to them that are 1 not sealed . 2 those that are sealed either in a 1 lesser degree . those that are sealed in a higher degree . 1 ioh. 3. rom. 12. 2 sam. ●1 . 1. meanes . phil. 3. 2 pet. 1. 2 meanes . 3 meanes . col. 2. 2. 4 meanes . aggravation of sinne and sinning against knowledge. mercie. delivered in severall sermons upon divers occasions. by tho: goodvvin b.d. goodwin, thomas, 1600-1680. 1637 approx. 237 kb of xml-encoded text transcribed from 75 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a01894 stc 12033 estc s103262 99839019 99839019 3413 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 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(eebo-tcp ; phase 1, no. a01894) transcribed from: (early english books online ; image set 3413) images scanned from microfilm: (early english books, 1475-1640 ; 1068:10) aggravation of sinne and sinning against knowledge. mercie. delivered in severall sermons upon divers occasions. by tho: goodvvin b.d. goodwin, thomas, 1600-1680. [8], 91, [1]; [4], 42, [2] p. printed by m. flesher for iohn rothwell, and are to be sold at his shop at the signe of the sun in pauls churchyard, london : m dc xxxvii. [1637] the words "sinne: and sinning" and "knowledge. mercie." are bracketed together on title page. with an additional title page: aggravation of sinne. by tho: goodwin b.d. .. "aggravations of sinning against knovvledge" has separate dated title page; pagination and register are continuous. "aggravation of sinning against mercie" has separate pagination, register, and title page with imprint ".. printed by m.f. for r. dawlman ..". with a final imprimatur leaf. a variant of the edition with r. dawlman's name in the imprint on the general title page. reproduction of the original in the british library. closely trimmed with some loss of running title. 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. sin, mortal -early works to 1800. knowledge, theory of (religion) -early works to 1800. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-02 elspeth healey sampled and proofread 2008-02 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion aggravation of sinne : and sinning against knowledge . mercie . delivered in severall sermons upon divers occasions . by tho : goodvvin b. d. london , printed by m. flesher for iohn rothwell , and are to be sold at his shop at the signe of the sun in pauls churchyard . mdcxxxvii . aggravation of sinne . by tho : goodwin b. d. london , printed by m. f. for iohn rothwell , and are to be sold at the sun in pauls church-yard . m dc xxxvii . a table of the contents of the aggravation of sin . the subject is the sinfulnesse of sin . page 2. the mischievous effects of the evill of sin . ibid. 1. it hath debased the soule . ibid. 2. it defiles the soule 1. in an instant . 2. totally . 3. eternally . 3 3. it robs the soule of the image of god. 4 4. it robs a man of god himselfe . 5 5. it was the first founder of hell . 6 the essence of sin is the cause of all these evills . ibid. sin an evill that contains all the evils in the world . 7 1. it is the cause of sorrowes , and diseases , and all evills . ibid. 2. there is some peculiar mischief in sin , not found in other evils , as appears in divers instances . 8 quest . what transcendencie of evill is in the essence of sin , that makes it above all other evill . 10 answ . it is contrary to god and all that 〈◊〉 〈◊〉 〈◊〉 1. it is contrary to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being . ibid. being . ibid. 2. it is contrary to all his attributes which are his name , is to himselfe , and what ever is his . ibid. 1. to his lawes and ordinances . 2. to his favourites . 3. to his image in mans owne breast . 11 sinfulness of sin aggravated from the person suffering , being god and man. 12 the least sin virtually more or lesse containes all sin in the nature of it , proved . ibid. every sin inclines our nature more to sin . 13 sin containes not onely all other evils in it , but also all of its owne kind . ibid. sinne a perfect evill . ibid. reasons why sin is the chiefest evill . 1. because it is simply to be avoided for its selfe . 2. because there can be no worse punishment than it selfe 3. because it cannot have a worse epithete given it than it selfe . 14 use . wonder at the abounding nature of sin . 15 examine our owne estates . ibid. quest . when a mans sins may be said to be his own ? answ . 1. then he commits sin out of his owne . 2. then he hates it not , but loves it . 3. then he nourisheth it , & cherisheth it . 4. then he provides for it . 5. then he lives in sin . 17 use 2. consider , the punishment of sin is out of measure fearfull . 18 it containes all miseries in it . 19 what the damned speake of sinne in hell . ibid. use 3. onely iesus christ can conquer sin . 21 christs righteousnesse abounds sins sinfulnesse . 22 come to god through christ , and take him to be our lord and king. 23 sinne and christ cannot stand together . ibid. we will not take christ while sin appears sinfull to us . ibid. imprimatur ; tho : weekes . r. p. ep o : lond. cap. domest . aggravation of sinne . rom . 7. 13. was that then which is good made death unto mee ? god forbid . but sinne , that it might appeare sin , working death in mee by that which is good : that sinne by the commandement might become exceeding sinfull . wee finde our apostle in the 9. verse to have been alive , but struck upon the sudden dead , by an apparition presented to him in the glasse of the law , of the sinfulnesse of sinne . sin revived , sayes the 9. verse , appeared to be sinne , sayes the 13. verse , lookes but like it selfe , above measure sinfull : and hee falls downe dead at the very sight of it : i dyed , sayes he in the 9. it wrought death in me , sayes the 13. that is , an apprehension of death and hell , as due to that estate i was then in . but yet as the life of sinne was the death of paul , so this death of his was but a preparation to a new life , i through the law and dead to the law , that i might live to god , gal. 2. 19. and here hee likewise speakes of gods worke upon him at his first conversion ; for then it was that hee relates how sinne became in his esteeme , so above measure sinfull . the subject then to be insisted on is the sinfulnesse of sinne , a subject therefore as necessary as any other , because if ever we be saved , sinne must first appeare to us all , as it did here to him , above measure sinfull . and first , because all knowledge begins at the effects which are obvious to sense , and interpreters of the nature of things , therefore wee will begin this demonstration of the evill of sin , from the mischievous effects it hath filled the world withall , it having done nothing but wrought mischiefe since it came into the world , and all the mischiefe that hath beene done , it alone hath done , but especially towards the poore soule of man , the miserable subject of it . which first it hath debased the soule of man , the noblest creature under heaven , and highest allyed , made to be a companion fit for god himselfe , but sinne hath stript it of its first native excellency , as it did reuben , gen. 49. 41. debased the soule more worth than all the world , as christ himselfe saith , that onely went to the price of it : yet sinne hath made it a drudge and slave to every creature it was made to rule : therefore the prodigall as a type is said to serve swine , and feed on huskes , so as every vanity masters it . therefore we find in scripture , that men are said to be servants to wine , tit. 2. 3. servants to riches , and divers lusts , &c. and hence it is that shame attends upon it , rom. 6. 21. now shame ariseth out of an apprehension of some excellencie debased : and by how much the excellencie is greater , by so much is the shame the greater , and therefore unutterable confusion will one day befall sinners : because sinne is the debasement of an unvaluable excellencie . secondly , it not onely debaseth it , but defiles it also ; and indeed there was nothing else that could defile it , mat. 15. 20. for the soule is a most pure beame , bearing the image of the father of lights : as farre surpassing the sinne in purenesse , as the sunne doth a clod of earth ; and yet all the dirt in the world cannot defile the sunne ; all the clouds that seeke to muffle it , it scatters them all : but sinne hath defiled the soule , yea , one sinne , the least defiles it , in an instant , totally , eternally . first , one sinne did it in the fall of adam , rom. 5. 17. one offence polluted him , and all the world . now suppose you should see one drop of darknesse seazing on the sunne , and putting out that light and eye of heaven , and to loosen it out of the orbe it moves in , and cause it to drop downe a lump of darknesse , you would say it were a strange darknesse : this sinne did then in the soule , to which yet the sunne is but as a taper . secondly , it defiles it thus in an instant . take the most glorious angell in heaven , and let one of the least sinnes seaze upon his heart , he would in an instant fall downe from heaven , stript of all his glory , the ugliest creature that ever was beheld : you would count that the strongest of all poysons , that would poyson in an instant ; as nero boiled a poison to that height , that it killed germanicus as soone as he received it ; now such an one is sinne . thirdly , sinne defiles it totally : it rests not in one member onely , but beginning at the understanding , eates into the will and affections ; soaks through all . those diseases we account strongest , which seaze not on a joynt or a member onely , but strikes rottennesse through the whole body . fourthly , it defiles eternally , it being aterna macula , a staine which no nitre or sope , or any creature can wash out , ier. 2. 21. there was once let in a deluge of water , and the world was all overflow'd with it ; it washed away sinners indeed , but not one sinne . and the world shall be a fire again at the latter day , and all that fire , and these flames in hell that follow , shall not purge out one sinne . thirdly , it hath robbed the soule of the image of god , deprived us of the glory of god , rom. 3. 23. the image of gods holinesse , which is his beauty and ours : wee were beautifull and all glorious once within , which though but an accident , is more worth than all mens soules devoid of it , it being a likenesse unto god , a divine nature , without which no man shall see god. though man in innocency had all perfections united in him via eminentiae , that are to be found in other creatures , yet this was more worth than all : for all the rest made him not like to god , as this did ; without which all paradise could not make adam happy ; which when he had lost , he was left naked , though those his other perfections remained with him ; which is profitable for all things , as the apostle sayes . the least dramme of which , the whole world emballanced with , would be found too light ; without which the glorious angels would be damned devills , the saints in heaven damned ghosts , this it hath robbed man of . fourthly , it hath robbed man even of god himselfe : your sinnes separate ( sayes god ) betwixt you and me : and therefore they are said to live without god in the world : and in robbing a man of god , it robs him of all things ; for all things are ours , but so farre as god is ours ; of god whose face makes heaven , he is all in all , his loving kindnesse is better than life , and containeth beauty , honours , riches , all : yea they are but a drop to him . but its mischiefe hath not staid here , but as the leprosie of the lepers in the old law , sometimes infected their houses , garments ; so it hath hurld confusion over all the world , brought a vanitie on the creature , rom. 8. 23. and a curse : and had not christ undertooke the shattered condition of the world to uphold it , it had fallen about adams cares . and though the old walls and ruinous palace of the world stands to this day , yet the beauty , the glosse , and glory of the hangings is soyled and marred with many imperfections cast upon every creature . but as the house of the leper was to be pulled downe , and traitors houses use to be made jakes : so the world ( if christ had not stept in ) had shrunke into its first nothing : and you will say , that is a strong carrion that retaines not onely infection in it selfe , but infects all the aire about : so this , that not the soule the subject of it onely , but all the world . lastly , it was the first founder of hell , and laid the first corner stone thereof : sinne alone brought in and filled that bottomlesse gulfe with all the fire , and brimstone , and treasures of wrath , which shall never be burnt and consumed . and this crucified and pierced christ himselfe , poured on him his fathers wrath , the enduring of which for sinne , was such , as that all the angels in heaven had crackt and sunke under it . but yet this estimate is but taken from the effects of it , the essence of it which is the cause of all these evills , must needs have much more mischiefe in it . shall i speak the least evill i can say of it ? it conteins all evills als● in it : therefore iames 1. 23. the apostle calls it filthinesse , and abundance of superfluitie , or excrement as it were , of naughtinesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as if so transcendent , that if all evills were to have an excrement , a scumme , a superfluitie , sinne is it , as being the abstracted quintessence of all evill . an evill , which in the nature and essence of it virtually , and eminently , containes all evills of what kinde soever that are in the world ; insomuch as in the scriptures you shall finde that all the evills in the world , serve but to answer for it , and to give names to it . hence sinne it is called poyson , and sinners serpents : sinne is called a vomit , sinners dogs : sinne the stench of graves , and they rotten sepulchres : sinne mire , sinners sowes : and sinne darknesse , blindnesse , shame , nakednesse , folly , madnesse , death , whatsoever is filthy , defective , infective , painfull . now as the holy ghost sayes of nabal , as is his name , so is he ; so may wee say of sinne : for if adam gave names to all things , according to their nature , much more god , who calls things as they are . surely god would not slander sinne , though it be his onely enemie . and besides , there is reason for this , for it is the cause of all evills . god sowed nothing but good seed in the world ; he beheld , and saw all things were very good . it is sinne hath sowne the tares : all those evills that have come up , sorrowes and diseases , both unto men and beasts . now whatsoever is in the effect , is via eminentiae in the cause . surely therefore it is to the soule of man ( the miserable vessell and subject of it ) all that , which poyson , death , and sicknesse is unto the other creatures , and to the body ; and in that , it is all these to the soule , it is therefore more than all these to it : for corruptio optimi pessima : by how much the soule exceeds all other creatures , by so much must sinne , which is the corruption , poyson , death , and sicknesse of it , exceed all other evills . but yet this is the least ill that can be said of it . there is 2. some further transcendent peculiar mischiefe in it , that is not to be found in all other evills , as will appeare in many instances . for first , all other evills god proclaimes himselfe the author of , and ownes them all ; though sinne be the meritorious cause of all , yet god the efficient and disposing cause . there is no evill in the city but i have done it . he onely disclaimeth this , iam. 1. 13. as a bastard of some others breeding , for he is the father of lights , ver . 17. secondly , the utmost extremity of the evill of punishment god the sonne under-went , had a cup mingled him of his father , more bitter than if all the evils in the world had beene strained in , and he dranke it off heartily to the bottome ; but not a drop of sinne , though sweetned with the offer of all the world , would goe downe with him . thirdly , other evils the saints have chosen and imbraced as good , and refused the greatest good things the world had , as evill , when they came in competition with sinne . so moses those rather to suffer , much rather than to enjoy the pleasures of sinne , heb. 11. from 24. to 28. so chrysostome , when eudoxia the empresse threatned him : goe tell her , sayes he , nil nisi peccatum timeo , i feare nothing but sinne . fourthly , take the devill himselfe , whom you all conceive to be more full of mischiefe than all the evills in the world , called therefore in the abstract spirituall wickednesse , eph. 6. 12. yet it was but sinne that first spoiled him , and it is sinne possesseth the very devils : he was a glorious angell , till he was acquainted with it : and could there be a separation made betweene him and sinne , he would be againe of as good , sweet , and amiable a nature , as any creature in earth or heaven . fiftly , though other things are evill , yet nothing makes the creature accursed but sinne : as all good things in the world doe not make a man a blessed man , so nor all the evills accursed . god sayes not , blessed are the honorable , and the rich , nor that accursed are the poore : but cursed is the man that continues not in all things , gal. 3. 10. a curse to the least sinne ; and on the contrary , blessed is the man whose iniquities are forgiven , &c. rom. 4. 7. sixtly , god hates nothing but sinne . were all evills swept downe into one man , god hates him not simply for them , not because thou art poore and disgraced , but onely because sinfull . it is sin he hates , rev. 2. 15. isa . 27. 11. yea it alone : and whereas other attributes are diversely communicated in their effects to severall things : as his love and goodnesse , himselfe , his sonne , his children , have all a share in : yet all the hatred ( which is as large as his love ) is solely poured out upon , and wholly , and limited onely unto sinne . all the question will be what transcendencie of evill is in the essence of it , that makes it above all other evills , and hated , and it onely by god , christ , the saints , &c. more than any other evill . why ? it is enmity with god , rom. 8. 7. abstracts we know speake essences : the meaning is , it is as directly contrary to god , as any thing could be : for contrary it is to god , and all that is his . as 1. contrary to his essence , to his existence , and being god : for it makes men hate him , rom. 1. 30. and as he that hateth his brother is a murtherer , 1 ioh. 3. 15. so hee that hateth god may be said to be a murtherer of him , and wisheth that he were not . peccutum est dei-cidium . 2. contrary it is to all his attributes which are his name : men are jealous of their names : gods name is himselfe ; as 1. it makes a man slight gods goodnesse , and to seeke happinesse in the creature , as if hee were able to be happy without him . and 2. it deposeth his soveraignty , and sets up other gods before his face . 3. it contemns his truth , power , and justice . and 4. turnes his grace into wantonnesse . and as to himselfe , so to what ever is his , or deare to him . besides , a king hath 3. things in an especiall manner deare to him : his lawes , his favour it es , his image stampt upon his coine : and so hath god. first , his lawes and ordinances : god never gave law , but it hath beene broken by sinne ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the definition of it , the transgression of the law , 1 ioh. 3. 4. yea it is called destroying the law , psal . 119. 126. and know , that gods law , the least tittle of it , is more deare to him , than all the world . for ere the least tittle of it shall be broken , heaven and earth shall passe . the least sinne therefore , which is a breach of the least law , is worse than the destruction of the world : and for his worship , ( as envying god should have any , ) it turns his ordinances into sinne . secondly , for his favourites : god hath but a few poore ones ; upon whom because god hath set his love , sinne hath set its hatred . lastly , for his image even in a mans owne breast : the law of the members fights against the law of the mind , and endevoureth to expell it , though a man should be damned for it . gal. 5. 17. the flesh ( namely sinne ) lusteth against the spirit , for they are contraries . contrary indeed ; for me thinkes though it hates that image in others , that yet it should spare it in a mans selfe , out of self-love ; but yet , though a man should be damned , if this image be expelled , it yet laboureth to doe this ; so deadly is that hatred , a man hates himselfe , as holy , so farre as he is sinfull . it abounds now so high , as our thoughts can follow it no farther : divines say , it aspires unto infinity , the object against whom it is thus contrary unto , being god , who is infinite , they tell us , that objectively , sinne it selfe is infinite . sure i am , the worth of the object or party offended , aggravates the offence : an ill word against the king is high treason , not the greatest indignity to another man. sure i also am , that god was so offended with it , as , though he loves his sonne as himselfe , yet he ( though without sinne ) being but made sinne by imputation , yet god spared him not : and because the creatures could not strike a stroake hard enough , he himselfe was pleased to bruise him , esay 53. 16. he spared not his owne sonne , rom. 8. 32. his love might have overcome him , to have passed by it to his sonne ; at least a word of his mouth might have pacified him : yet so great was his hatred of it , and offence at it , as he powred the vialls of his wrath on him : neither would entreaty serve , for though he cryed with strong cryes it should passe from him , god would not , till he had out-wrastled it . and as the person offended , aggravates the offence , as before , so also the person suffering , being god and man , argues the abounding sinfulnesse of it . for , for what crime did you ever hear a king was put to death ? their persons being esteemed in worth above all crime , as civill . christ was the king of kings . and yet there is one consideration more to make the measure of its iniquity fully full , and to abound to flowing over , and that is this , that the least sinne virtually more or lesse containes all sinne in the nature of it ( i meane not that all are equall , therefore i adde more or lesse ) and i prove it thus : because adam by one offence contracted the staine of all , no sooner did one sinne seaze upon his heart , but he had all sinnes in him . and so every sinne in us by a miraculous multiplication inclines our nature more to every sinne than it was before : it makes the pollution of nature of a deeper dye ; not onely to that species of sinne , whereof it is the proper individuall act , but to all else : as bring one candle into a roome , the light spreads all over ; and then another , the light is all over more increased : so it is in sinne ; for the least cuts the soule off from god , and then it is ready to goe a whoring after every vanity that will entice it , or entertaine it . and this shewes the fulnesse of the evill of it , in that it containes not onely all other evills in the world in it , but also all of its owne kinde . as you would count that a strange poyson , the least drop of which containes the force of all poyson in it : that a strange disease , the least infection whereof brought the body subject to all diseases : yet such an one is sinne , the least making the soule more prone and subject to all . and now you see it is a perfect evill ; and though indeed it cannot be said to be the chiefest in that full sense wherein god is said to be the chiefest good ; because if it were as bad as god is good , how could he pardon it , subdue it , bring it to nothing as he doth ? and then how could it have addition to it , one sin being more sinfull than another ? ezek. 8. 15. iohn 19. 11. but yet it hath some analogie of being the chiefest evill , as god the chiefest good . for 1. as god is the chiefest good , who therefore is to be loved for himselfe , and other things but for his sake ; so also in sin the chiefest evill , because it is simply to be avoided for its selfe ; but other evills become good , yea desirable when compared with it . secondly , as god is the chiefest good , because he is the greatest happinesse to himselfe ; so sin , the greatest evill to it selfe : for there can be no worse punishment of it , than its selfe ; therefore when god would give a man over , as an enemie he meanes never to deale withall more , he gives him up to sinne . and thirdly , it is so evill , as it cannot have a worse epithete given it , than it selfe ; and therefore the apostle , when he would spek his worst of it , and wind up his expression hightest , usque ad hyperbolem , calls it by its own name , sinfull sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 7. 13. that as in god being the greatest good , quicquid est in deo est deus ipse , therefore his attributes and names are but himselfe , idem praedicatur de seipso : so it is with sinne , quicquid est in peccato , peccatum est , &c. he can call it no worse than by its owne name , sinfull sinne . use . and what have i beene speaking of all this while ? why ? but of one sinne in the generall nature of it . there is not a man here , but hath millions of them ; as many as the sands upon the sea shore ; yea , as there would be atomes , were all the world pounded to dust , it exceeds in number also ; and therefore ere we goe any further , let all our thoughts break off here in wonderment at the abounding of sinne , above all things else ; for other things , if they be great , they are but a few ; if many , they are but small : the world , t is a big one indeed , but yet there is but one ; the sands , though innumerable , yet they are but small ; your sinfulnesse exceeds in ●oth . and next , let all our thoughts be wound up to the most deepe and intense consideration of our estates ; for if one sin abounds thus , what tongue can expresse , or heart can conceive their misery , who to use the apostles phrase , 1 cor. 15. are yet in their sinnes ? that is , stand bound to god in their owne single bond onely , to answer for all their sinnes themselves ; and cannot , in the estate wherein yet they stand of impenitencie and unbeleefe , plead the benefit of christs death , to take off and ease them of the guilt of one sinne , but , all their sinnes are yet all their owne , which to a man in christ they are not ; for his owne bonds are cancelled , and given in , and christ entred into bonds for him , and all his sins translated upon him . now for a proper character of their estate , and sutable to this expression : first then a mans sinnes may be said to be still his owne : when he committeth sinne , out of his owne , that is the full frame and inclination of his heart . thus the devill is said to sinne , ioh. 8. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his owne ; the whole frame of his spirit is in it ; which a man in christ cannot be so fully said to doe , for hee hath a new creature in him that sinneth not , 1 ioh. 3. 1 , 9. that can say even when he sins , it is not i , but sinne . and secondly , then sinne is a mans owne , when he hates it not , but loves it : the world loves his owne , saith christ , ioh. 15. 29. and so doth a wicked man his sinne , more than any good ; which is davids character , psal . 52. 3. and thirdly , what is a mans owne , he nourisheth and cherisheth ; therefore eph. 5. 19. no man hates his owne flesh , but loveth it , and cherisheth it : so doe men their sinnes , when they are their owne . those great and rich oppressors , iam. 5. 5. are said to nourish their hearts in wantonnes , and in pleasure , as in a day of slaughter ; as living upon the creame of sinning , and having such plenty , they pick out none but the sweetest bits to nourish their hearts withall . 4. so what a man provides for , that is his own ; so sayes the apostle , a man that provides not for his owne , is worse , &c. when therefore men make provision for the flesh , as the phrase is , rom. 13. 14. have their caterers and contrivers of their lusts , and whose chiefest care is every morning , what pleasures of sinne they have that day to be enjoyed , it is a signe that their sins are their owne . in a word , when men live in sinne , 't is the expression used , 1 tim. 5. 6. she that lives in pleasure , is dead while she lives . when the revenewes of the comfort of mens lives come in , from the pleasures of sinne , and that supplies them with all those necessaries that belong to life ; as when 't is their element they drink in like water ; their meat , they eate the bread of wickednesse , prov. 1. 7. and it goes downe , and troubleth them not ; their sleepe also , they cannot sleepe till they have done or contrived some mischiefe , ver . 16. their apparell , as when violence and oppression covers them as a garment , and pride compasseth them as a chaine , psal . 73. their recreation also , it is a pastime for a foole to doe wickedly , he makes sport and brags of it , prov. 10. 23. yea their health , being sick and discontented , when their lusts are not satisfied , as ahab was for naboths vineyard ; amnon grew leane , when hee could not enjoy his paramore . all these , as they live in their sins here , and so are dead whilest they live , and so are miserable , making the greatest evill their chiefest good ; so when they come to die ( as we all must doe one day ) and how soone , and how suddenly we know not ; wee carry our soules , our precious soules , as precious water in a brittle glasse , soone cracked , and then we are spilt like water , which none can gather up againe ; or but as a candle in a paper lanthorne ; in clay walls , full of cranyes , often but a little cold comes in , and blowes the candle out ; ) and then , without a through change of heart before , wrought from all sinne , to all godlinesse , they will die in their sinnes . and all , and the utmost of all miseries is spoken in that one word : and therefore christ , when he would summe up all miseries in one expression , tells the pharisees they should die in their sins , iohn 8. 28. vse 2. and let us consider further , that if sin be thus above measure sinfull , that hell that followeth death , is then likewise above measure fearful . and so it is intimated to be a punishment without measure , ier. 30. 11. compared with isa . 27. punish them as i punish thee ( sayes god to his owne ) but i will punish thee in measure . and indeed , sinne being committed against god the king of kings , it can never be punished enough . but as the killing of a king , is amongst men a crime so hainous , that no tortures can exceed the desert of it : we use to say , all torments are too little , any death too good for such a crime . now peccatum est dei 〈◊〉 〈◊〉 as i said before , a destroying god as much as in us lies : and therefore none but god himselfe can give it a full punishment : therefore it is called a falling into gods hands , heb. 10. 31. which , as he sayes there , is fearfull . for if his breath blowes us to destruction , iob 4. 9. for we are but dust heaps ; yea , his nod , he nods to destruction , psal . 80. 16. then what is the weight of his hands , even of those hands , which span the heavens , and hold the earth in the hollow of them ? and if god take it into his hands to punish , he will be sure to doe unto the full . sinne is mans worke , and punishment is gods , and god will shew himselfe as perfect in his worke , as man in his . if sinne be malum catholicum , as hath been said , that containes all evils in it ; then the punishment god will inflict shall be malum catholicum also , containing in it all miseries ; it is a cup full of mixture , so called psal . 75. 8. as into which god hath strained the quintessence of all miseries , and the wicked of the earth must drink the dregges of it , though it be eternity unto the bottome . and if one sin deserves a hell , a punishment above measure , what will millions of millions doe ? and we reade that every sinne shall receive a just recompence , heb. 2. 3. oh let us then take heed of dying in our sinnes , and therefore of living in them ; for we shall lie in prison till we have paid the very utmost farthing . and therefore if all this that i have said of it wil not engender answerable apprehensions of it in you , ( this being but painting the toad , which you can look upon and handle without affrightment ) i wish that if without danger you could but lay your eares to hell , that standing as it were behind the skreene , you might heare sinne spoken of in its owne dialect by the oldest sonnes of perdition there , to heare what cain sayes of murthering his brother abel ; what saul of his persecuting david , and the priests of iehovah ; what balaam and achitophel say of their cursed counsels and policies ; what ahab sayes of his oppression of naboth ; what iudas of treason ; and heare what expressions they have , with what horrors , yellings , groanes , distractions , the least sin is there spoken of . if god should take any mans soule here , and as he rapt his , into the third heavens , where he saw grace in its fullest brightnesse ; so carry any ones soule into those chambers of death , as solomon calls them , and leading him through all , from chamber to chamber , shew him the visions of darknesse , and hee there heare all those bedlames cry out , one of this sinne , another of that , and see sinne as it lookes in hell ! but there is one aggravation more of the evill and misery sinne brings upon men , i have not spoken of yet , that it blinds their eyes , and hardens their hearts , that they doe not see , nor lament their misery , till they be in hell ; and then it is too late . vse 3. but what , doth sin so exceed in sinfulnesse , and is the venome of it boyled up to such a height of mischiefe , that there should be no name in heaven and earth able to grapple with it , and destroy it ? is there no antidote , no balme in gilead more soveraigne , than it is deadly ? surely yes , god would never have suffered so potent and malicious an enemy to have set foot in his dominions , but that he knew how to conquer it , and that not by punishing of it onely in hell , but by destroying it : onely it is too potent for all the creatures to encounter with . this victory is alone reserved for christ , it can die by no other hand , that he may have the glory of it ; which therefore is the top of his glory , as mediator , and his highest title , the memory of which he beares written in his name jesus , for he shall save his people from their sinnes , mat. 1. 21. and therefore the apostle paul , his chiefest herauld , proclaimes this victory with a world of solemnity and triumph , 1 cor. 15. 36. oh death , where is thy sting ? oh grave , where is thy victory ? the sting of death is sinne , the strength of sinne is the law : but thankes be to god that gives us the victory through our lord iesus christ : which yet again addes to the demonstration of the sinfulnesse of it : for the strength of sinne was such , that like goliah it would have defied the whole host of heaven and earth . it was not possible the blood of bulls and goats should take away sinne , heb. 10. 4. nor would the riches of the world , or the blood of men have beene a sufficient ransome : will the lord be pleased with rivers of oyle ? shall i give my first borne for my transgression ? no , sayes he , there is no proportion , for thy first borne is but the fruit of thy body , and sinne is the sinne of thy soule , mich. 6. 7. it must cost more to redeeme a soule than so , psal . 49. 9. no , couldest thou bring rivers of teares , in stead of rivers of oyle ; which if any thing , were like to pacifie god , yet are they but the excrements of thy braines ; but sinne is the sinne of thy heart : yea all the righteousnesse that we could ever do , cannot make amends for one sinne : for suppose it perfect , when as yet it is but dung . mal. 2. 3. and a menstruom cloath , yet thou owest it already as thou art a creature ; and one debt cannot pay another . if then we should goe a begging to all the angels , who never sinned , let them lay all their stock together , it would begger them all to pay for one sinne : no , it is not the merit of angels will doe it ; for sinne is the transgression , the destruction of the law , psal . 109. 1. and the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more worth than heaven , and all that is therein . onely , though it be thus unconquerably sinfull by all created powers , it hath not gone beyond the price that christ hath paid for it ; the apostle compares to this very purpose , sinne and christs righteousnesse together , rom. 5. 15 , 20. 't is true , sayes hee , that sinne abounds , and that one sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and instanceth in adams sinne , which staineth all mens natures to the end of the world ; yet sayes he , the gift of righteousnesse by christ abounds much more ; abounds to flowing over , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes the apostle , 1 tim. 1. 14. as the sea doth above mote-hills , malach. 7. 14. though therefore it would undoe all the angels , yet christs riches are unsearchable , eph. 3. 8. hee hath such riches of merit , as are able to pay all thy debts the very first day of thy mariage with him , though thou hadst beene a sinner millions of yeares , afore the creation to this day : and when that is done , there is enough left to purchase thee more grace and glory than all the angels have in heaven . in a word , he is able to save to the utmost , all that come to god by him , heb. 7. 5. let their sins be what they will. but then wee must come to him , and to god by him , and take him as our lord , and king , and head , and husband , as he is freely tendered , we must be made one with him , and have our hearts divorced from all our sinnes for ever . and why not now ? doe we yet look for another christ ? and to allude to us , as naomi said to ruth , is there yet any more sonnes in my wombe , that they may be your husbands ? so say i , hath god any more such sonnes ? or is not this christ good enough ? or are we afraid of being happy too soon , in being married to him ? but yet if we will have christ indeed ( without whom we are undone ) how shall we thou continue in sinne , which is thus above measure sinfull ? no not in one . the apostle speaks there in the language of impossibility and inconsistencie . christ , and the raigne of one sinne , they cannot stand together . and indeed , wee will not so much as take christ , untill first wee have seene more or lesse this vission here , and sinne appear to us , as to him , above measure sinfull : naturally we slight it and make a mock of , and account it precisenesse to stick and make conscience of it : but if once sinne thus appeares to any but in its owne colours , that man will looke upon the least sinne then , as upon hell it selfe ; and like a man affrighted , feare in all his wayes , lest he should meet with sinne , and starts at the very appearance of it ; he weepes if sinne doe but see him , and hee doe but see it in himselfe and others ; and cryes out as ioseph did , how shall i doe this , and sinne ? and then a man will make out for christ , as a condemned man for life , as a man that can no longer live , oh give me christ , or else i die ; and then if upon this christ appeares to him , and manifests himselfe , as his promise is to thē that seek him , ioh. 14. 21. his heart thereupon will much more detest and loathe it : he saw it evill afore , out then it comes to have a new tincture added , which makes it infinitely more sinfull in his eyes ; for he then lookes upon every sinne as guilty of christs bloud , as dyed with it , though covered by it ; the grace of god appearing , teacheth us to deny all ungodlinesse and worldly lusts . the love of christ constraines him . thinkes he , shall i live in that for which christ died ? shall that be my life , which was his death ? did he that never knew sinne , undergoe the torment for it , and shall i be so unkinde as to enjoy the pleasure of it ? no , but as david when hee was very thirstie , and had water of the well of bethleem brought him , with the hazard of mens lives , powred it on the ground ; for sayes hee , it is the blood of these men : so sayes he , even when the cup of pleasures is at his very lips , it cost the blood of christ , and so pours it upon the ground . and as the love of christ constraines him , so the power of christ doth change him . kings may pardon traytors , but they cannot change their hearts ; but christ pardons none , hee doth not make new creatures , and all old things passe away , because he makes them friends , favourites to live with , and delight in ; and if men put on christ , and have learned him , as the truth is in iesus , they put off as concerning the former conversation the old man , with the deceitfull lusts ; and he ceaseth from sinne , that is , from the course of any knowne sin : they are the apostles owne words , which shall judge us ; and if we should expect salvation from him upon any other termes , we are deceived ; for christ is author of salvation to them onely that obey him , heb. 5. 9. aggravations of sinning against knowledge . by tho : goodwin b. d. london , printed by m. f. for iohn rothwell , 〈…〉 be sold at the sun in pauls church 〈…〉 m dc xxxvii . contents of aggravation of sinning against knowledge . doct. to sinne against knowledge is the highest aggravation of sinning . page 34 1. demonstrations of the point , by comparing it with other kinds of sinning . 36 how much sins against knowledge doe transcend sins of ignorance . 37 1. in sins of ignorance there may be a supposition , if he had known it , he would not have done it : but not so in these . ibid. 2. the vast difference between them appears in the repentance god accepts for each : a generall repentance for the one , not so for the other . 39 3. some kinds of sinning against knowledge exclude from mercy , which done ignorantly , leave a capacity of it . 40 4. sinning against knowledge is the highest , but that of sinning against the holy ghost . 41 6. reasons . 1. because knowledge is the greatest mercy . 42 2. knowledge is the immediate guide of men in all their waies : a man sins against his guide . 43 that knowledge is so proved , in that an erroneous conscience binds . 45 3. reason : knowledge layeth a further obligation to obedience . ibid. lawes come in force when promulged . 46 4. there is the more contempt cast on the law . 47 5. in sins against knowledge the will of the sinner closeth more with sin , as sin . ibid. 6. in sinning against knowledge , a man condemnes himselfe . 48 three things handled concerning sins against knowledge . ibid. 1. what it is to sin against knowledg explained . 49 1. distinction , to sinne with knowledge and against knowledge doe differ . ibid. a regenerate man guilty of more sins knowne than another . ibid. yet not of more sins against knowledge . 50 2. distinction . men sin against knowledge either objectively or circumstantially only . 51 1. what it is to sinne directly against knowledge . ibid. 2. what to sinne against knowledge circumstantially onely . ibid. this distinction explained out of this chap. ibid. sinnes directly against knowledge reduced to two heads . 52 1. in regard of our selves 5. wayes . ibid. 1. when we abuse knowledg to help us to sin . ib. 3. wayes . 1. to plot and contrive sin . 2. to colour sins committed by lyes . 3. to colour sins by pretence of religion , and use their knowledg of religion to plead for and justifie their sin . ibid. 2. when men neglect to get knowledge that might preserve them from sinning . 53 3. when men refuse knowledge that they may sin more freely . 55 4. is to hate the light , and to endevour to extinguish it . 55 5. when men hold opinions ag : their consciences . 57 2. men sin directly against knowledge it selfe in respect of others . 58 1. by concealing knowledge . ibid. 2. men indevor to suppresse knowledg in others . ib. 3. when men go about to make others sin against their consciences . 59 2. generall branch . sins committed collaterally or circumstantially against knowledge . 60 it is done 1. either in particular acts of sinning , or 2. in continuing in an estate of sinning against knowledge . ibid. particular instances being infinite . 61 a distinction is given concerning them . ibid. 1. some sins more transient . ibid. 2. some more permanent and continued , untill recalled , though but once committed . ibid. which are of all other most dangerous to commit , when against knowledge . 62 2. going on in a sinfull estate against knowledge . ibid. three sorts of men thus sin : 1. such as for worldly ends forbear to professe christ and his wayes , which they know to be such . 63 2. those that defer repentance . 65 3. apostate professors goe on in an estate of sinning against knowledge . ibid. application . 67 2. head : rules whereby to estimate sins against knowledge . 68 of two sorts : before sinning , or in sinning . 69 1. before sinning , 3. rules . 1. the more a man considers the issues and consequents of a sin . ibid. 2. the more consultation , and debates before . 70 3. the more testimonies and warnings against a sin . 71 2. rules to measure the sinfulnesse of such acts in sinning , 3. 73 1. the lesse passion or temptation to a sinne against knowledge . ibid. 2. the more inward regreet , and sorow , & reluctancy , the stronger is the knowledg , & so more against it . 75 3. the more hardnesse of heart in committing a sin known to be a sin , the greater the sin , as it is a sin against knowledge . 76 3. head : aggravations drawn from the kind of that knowledge we sin against , which are five . 77 the more strong the knowledg , the greater the sin . 78 1. to sin against the inbred light of nature . ibid. 2. to sin against the light of education . 80 3. the more real & experimental light men sin against . 82 4. the more shining the light is in the conscience , joyned with a taste , the greater the sin . 83 5. to sin against professed knowledge . 85 how great an ingagement and motive it is to men of knowledg to turn to god , and to take heed of sinning . 87 1. such an one cannot sin so cheap as others : their sins are more castly and 〈◊〉 〈◊〉 . ibid. and will have lesse pleasure in sinning . ibid. 2. such are given up to greater hardnesse of heart . 88 3. such god gives up to the worst & grossest of sins . ibid. 4. at death , knowledge sinned against , gives up to more horror and dispaire . 89 5. in hell it increaseth torment . 90 finis . aggravations of sinning against knowledge . rom . 1. 21. because that when they knew god , they glorified him not as god , neither were thankfull , but became vaine in their imaginations , and their foolish heart was darkned . there are two generall aggravations the apostle insists on , in these two chapters , of the gentiles sinfulnesse : first their unthankfulnesse , ver . 21. in despising the riches of gods goodnesse , chap. 2. 4. secondly , of rebellion , in sinning against knowledge : that when they knew him , they glorified him not as god. and of all other hee inculcateth this of sinning against knowledge , as the greatest : for bringing in a long , large , and particular indictment of many severall sinnes , idolatry , ver . 23. unnaturall uncleannesse , ver . 26. &c. and all kinds of unrighteousnesse , ver . 29. hee doth both in the beginning , and end of the bill , bring in this aggravation , that they sinned against knowledge in all these . so ver . 18. he begins the indictment and promulgation of gods wrath above all for this , that they with-held the truth in unrighteousnesse ; which was as much as all that unrighteousnesse committed , barely in it selfe considered : and then again in the end , when hee comes to pronounce sentence , he comes in with this , after all particulars had beene reckoned up , who knowing the judgement of god against those which doe such things , yet doe them . so that this doctrine is cleare from hence , that to sinne against knowledge , either in omitting good duties which we know we ought to performe , or committing of sinnes we know wee ought not to doe , is the highest aggravation of sinfulnesse . i put both in both sinnes of omission and commission : for so the particular sinnes the gentiles are taxed for here , are of both sorts ; as not glorifying , or worshipping god , as well as turning his glory into a lye , &c. to omit prayer , when your consciences tell you , you ought to doe it : to omit holy discourse , examining the heart , when you know you ought to doe them , are as well sinnes against knowledge , as to tell a lie against your knowledge , or as to steale and forsweare , or murder , or be drunke , &c. now when i say , it is an aggravation to these sinnes , my meaning is this : that take any sinne thou thinkest most grosse , and view it barely in the act of it , put the act nakedly in the one scale , be it a sinne of uncleannesse , or drunkennesse ; and then put this circumstance which was added to it in the other scale , that before and when thou diddest it , thou knewest it to be a sinne , this alone weighs as much , yea more than the sinne it selfe doth : that as it is said of herod , that he added this to all his other sinnes , that he cast iohn in prison , who told him of his herodias , and so is made as much as all his former sinnes : so is this brought in here , that in and unto all their unrighteousnesse , this was added , they with-held the truth , the light of their consciences ( which is as a prophet from god ) they did imprison in unrighteousnesse , ver . 18. and therefore when daniel would convince balshazzar of his deservednesse to lose his kingdome , and that he was not able to hold weight in the ballance , dan. 5. 22. what puts he into the other scale against him to weigh him up , and to shew he was too light , ver . 21 , 22 ? he tells him how his father knew the god of heaven , and how that his knowledge cost him seven yeares the learning among wild beasts , and thou ( sayes he ) his sonne knewest all this , and yet didst not humble thy selfe . here is the aggravation weighs downe all : he knew the god of heaven against whom he sinned , and that judgement on his father for his pride ; and then withall he tels him , that this god , in whose hands is thy breath , and all thy wayes , thou hast not glorified . i name this place among many others , because it is parallel with this in the text . i le name no more , but give reasons and demonstrations for it . first , demonstrations . the greatnesse of this kind of sinning might many wayes be made appeare ; we will demonstrate it onely by comparing it with other kinds of sinning . to sinne , though out of simple ignorance , when that ignorance is but the causa sine qua non of sinning , that is , so as if a man had knowne it a sinne , he had not done it , doth not yet make the fact not to be a sinne , though it lesseneth it . for luke 12. 48. he that did not know his masters will , was beaten , when the thing committed was worthy of stripes , though he did not know so much , because the thing deserves it . and the reason is , because the law being once promulged , as 1. to adam it was , and put into his heart , as the common ark of mankinde ; though the tables be lost , yet our ignorance doth not make the law of none effect . for the law of nature for ever binds , that is , all that was written in adams heart , because it was thereby then published in him , and to him for us . but positive lawes , as i may call them , as to beleeve in christ , &c. anew delivered , bind not , but where they are publisht . iosiah rent his clothes , when the booke of the law was found , because the ordinances were not kept , although they had not knowne the law of many yeares ; yet because they ought to have knowne it , therefore for all their ignorance , he feared wrath would come upon all israel . so also lev. 5. 17. sinnes of ignorance were to be sacrificed for : yet however , it lesseneth the sin , therefore he shall be beaten with few stripes . and sure , if ignorance lesseneth them , knowledge aggravates ; for contrariorum eadem est ratio : therefore he that knowes , shall be beaten with many stripes . yea such difference is there , that god is said to wink at sins of ignorance . acts 17. 30. the time of this ignorance god winks at . whiles they had no knowledge , god tooke no notice : yea and he abates something for such sinnes , because the creature hath a cloake , hath something to say for its selfe ; ( as christ sayes , iohn 15. 22. ) but when against knowledge , they have no cloak . yea farther , christ makes a sinne of ignorance to be no sinne , in comparison : so there , if i had not spoken and done those workes never man did , they had had [ no sinne . ] ( that is ) none in comparison , but now they have no cloak , no shelter to award the stripes , or plea to abate of them . and that you may see the ground of this vast difference betweene sinnes of ignorance , and against knowledge , consider first , that if a man sin ( suppose the act the same ) out of ignorance meerly , there may be a supposition , that if hee had knowne it , he would not have done it ; and that as soone as he doth know it , he would or might repent of it . so 1 cor. 2. 8. if they had knowne , they had not crucified the lord of glory . the like sayes christ of tyre , sidon , and gomorrha , that if the same things had beene done in them , they would have repented . but now when a man knowes it afore , and also considers it in the very committing it , and yet doth it , then there is no roome for such a supposition , and lesse hope . for what is it that should reduce this man to repentance ? is it not his knowledge ? now if that had no power to keepe him from his sinne , then it may be judged , that it will not be of force to bring him to repentance for it ; for by sinning the heart is made more hard , and the knowledge and the authority of it weakned and lessened , as all power is , when contemned and resisted , rom. 1. 21. their foolish heart becomes darker . aristotle himselfe hath a touch of this notion in the third of his ethicks , that if a man sinne out of ignorance , when he knowes it , he repents of it ; if out of passion , when the passion is over , he is sorry for what he hath done : but when a man sinnes deliberately , and out of knowledge , it is a signe he is fixed and set in mischiefe ; and therefore it is counted wickednesse and malice . and hence it is , that those that have beene enlightned with the highest kind of light , but that of saving grace , heb. 6. 4 , 5. and heb. 10. if they sinne wilfully after such a knowledge of the truth , god lookes on them , as those that will never repent . and therefore likewise the schoole gives this as the reason why the devills sinne obstinately , and cannot repent , because of their full knowledge they sinne with ; they know all in the full latitude that it may be knowne , and yet goe on . secondly , the vast difference that in gods account is put betweene sinnes of knowledge , and of ignorance , will appeare by the different respect and regard that god hath to them , in the repentance he requires and accepts for them ; and that both in the acts of repentance , and also in the state of grace and repentance , upon which god accepts a man , or for want of which he rejecteth him . first , when a man comes to performe the acts of repentance , and to humble himselfe for sinne , and to turne from it , god exacteth not , that sins of ignorance should particularly be repented of . but if they be repented of but in the general , & in the lumpe , be they never so great , god accepts it . this is intimated psal . 19. 12. who can understand his errour ? cleanse me from my secret sinnes : that was confession enough . but sinnes of knowledge must be particularly repented of , and confessed , and that againe and againe , as david was forced to doe for his murder and adultery , or a man shall never have pardon . yea farther , greater difference will appeare , in regard of the state of grace and repentance : for a man may lye in a sinne he doth not know to be a sinne , and yet be in the state of grace , as the patriarchs in poligamie , and in divorcing their wives : but to lye in a sinne of knowledge , is not compatible with grace : but unlesse a man maintaineth a constant fight against it , hateth it , confesseth it , forsaketh it , hee cannot have mercy . this cannot stand with uprightnesse of heart . a friend may keepe correspondencie with one , hee suspects not to be an enemy unto his friend , and be true to his friendship notwithstanding : but if hee knowes him to be an enemie , he must break utterly with the one , if he leanes to the other . thirdly , yet farther in the third place , so vast is the difference , that some kind of sins committed out of and against knowledge , utterly exclude from mercy for time to come ; which done out of ignorance , remained capable of , and might have obtained it ; as persecuting the saints , blaspheming christ , &c. pauls will was as much in those acts themselves , and as hearty as those that sin against the holy ghost : for he was made against the church , and in these sins , as himselfe sayes , not sinning willingly herein onely , but being carried on with fury , as hot and as forward as the pharisees that sinned that sinne : onely sayes hee , 1 tim. 1. 13. i did it ignorantly , therefore i obtained mercie . though it was ignorantly done , yet there was need of mercie : but yet in that he did it but ignorantly , there was a capacity and place for mercie , which otherwise had not beene . but thus to sin after a man hath received the knowledge of the truth , shuts a man out from mercie , heb. 10. and there is no more sacrifice for sinne , for such sins ; i say , such sins as these , thus directly against the gospell , when committed with knowledge . for sins against the law , though against knowledge , there was an atonement , as appeares levit. 6. from the 1. verse to the 8. where hee instanceth in forswearing : but to persecute the saints , and christs truth , with malice , after knowledge of it , there is no more sacrifice : not that simply the sin is so great in the act it selfe of persecution , for paul did it out of ignorance ; but because it is out of knowledge : so vast a difference doth knowledge and ignorance put betweene the guilt of the same sinne . and therefore indeed , to conclude this in the last place , this is the highest step of the ladder , next to turning off : the very highest but that of sinning against the holy ghost : which must needs argue it the highest aggravation of sinning , when it ascends so high , when it brings a man to the brinck , and next to falling into the bottomlesse pit , irrecoverably . and therefore to sinne presumptuously ( which is all one ) and to sinne against knowledge , ( as appears numb . 15. 26 , 27 , 28 , 29 , 30. it being there opposed to sinning out of ignorance , ( such a sinne as david did , of whom it is said , 2 sam. 12. 9. that he despised the word of the lord : which phrase also is used to expresse sinnes of presumption , ver . 31. of that 15. of numbers ) to sinne , i say , presumptuously , is the highest step : so in davids account , psal . 19. 12 , 13. for first he prayes , lord keepe me from secret sinnes , ( which he maketh sinnes of ignorance ) and then next he prayes against presumptuous sinnes , ( which , as the opposition shewes , are sinnes against knowledge : ) for ( sayes he ) if they get dominion over me , i shall not be free from [ that great offence . ] that is , that unpardonable sinne , which shall never be forgiven : so as these are neerest it of any other : yet not so , as that every one that fals into such a sinne commits it , but he is nigh to it , at the next step to it . for to commit that sinne , but two things are required ; light in the mind , and malice in the heart : not malice alone , unlesse there be light ; for then that apostle had sinned it : so as knowledge is the parent of it , it is after receiving the knowledge of the truth , heb. 10. 27 , 28. these are the demonstrations of it , the reasons are first , because knowledge of god and his wayes , is the greatest mercie , next to saving grace : hee hath not dealt [ so ] with every nation . wherein ? in giving the knowledge of his wayes : and as it is thus , so to a nation , so to a man ; and therefore christ speaking of the gift of knowledge , and giving the reason why it so greatly condemneth , luke 12. 48. sayes , for to whom [ much ] is given , much is required . as if hee had said , to know his masters will , that is the great talent of all other . there is a [ much ] in that . thus it was in the heathens esteeme also : they acknowledged their foolish wisdome in morall and naturall philosophie , their greatest excellencie : and therefore plato thank'd god for three things ; that he was a man , an athenian , and a philosopher . and rom. 1. 22. the apostle mentions it as that excellencie they did professe . and soloman , of all vanities sayes this is the best vanity , and that it exceeds folly , as light doth darknesse , eccles . 2. but surely much more is the knowledge of the law , and of god , as we have it revealed to us ; this must needs be much more excellent . and so the jewes esteemed theirs ; as in this second chapter of the romanes , the apostle shewes also of them , that they made their boast of the law , and their forme of knowledge of it , and approving the things that are excellent . and what doe the two great books of the creatures , and the word , and all meanes else serve for , but to increase knowledge ? if therefore all tend to this , this is then the greatest mercie of all the rest . for secondly , god hath appointed knowledge as the immediate guide of men in all their wayes , to bring them to salvation and repentance , for to that it leads them . it is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the philosopher call'd it : and therefore the law , rom. 7. 1 , 2. is compared to an husband , ( so farre as it is written in , or revealed in the heart ) that as an husband is the guide of the wife in her youth , so is the law to the heart . and whereas beasts are ruled by a bit and bridle , god hee rules men by knowledge . and therefore if men be wicked , notwithstanding this light , they must needs sinne highly , seeing there is no other curbe for them , as they are men , but this : if he will deale with them as men , this is the onely way ; and therefore if that will not doe it , it is supposed nothing will. it is knowledge makes men capable of sin , which beasts are not ; therefore the more knowledge , ( if men be wicked withall ) the more sinne must necessarily be reckoned to them : so as god doth not simply looke what mens actions and affections are , but chiefly what their knowledge is , and accordingly judgeth men more or lesse wicked . i may illustrate this by that comparison , which i may allude unto : that as in kingdomes , god measures out the wickednesse thereof , and so his punishments accordingly , principally , by the guides , the governors thereof , what they are , and what they doe ; as in the 5. of ieremie , the 4. verse it appeares ; where first god lookes upon the poore people , but , he excuseth them , these are foolish , and know not the way of the lord : and therefore god would have beene moved to spare the kingdome , notwithstanding their sins . but from them at the 5. verse he goes to view the rules , i will get me to the great men , for these have knowne the way of the lord : and when he saw that these had broken the bands , then , how shall i pardon thee for this ? so is it in his judgement towards a particular man : when god lookes downe upon a man , and sees him in his courses exceeding loose , and wicked , hee lookes first upon those rude affections in him , which are uncleane , profane , debaucht , greedy of all wickednesse ; ay but sayes he , these are foolish of themselves , but i will looke upon his understanding , and upon the superiour faculties , which are the guides of these affections , and see what they dictate to these unruly affections , to restraine them : and when he findes that the guides themselves are enlightned , and have knowne the way of the lord , and that the will and the affections , though informed with much knowledge , yet break all bands , then how shall i pardon thee ? thee , who art a knowing drunkard , and a knowing unclean person , &c. so as thus to sin , aggravates and maketh sin out of measure sinfull . now that knowledge and reason is a mans guide , will further appeare by this : that even erroneous knowledge doth put an obligation , a bond , and a tye upon a man : which can be in no other respect , but because knowledge is appointed to be a mans guide . thus if a man thinkes a thing ( which is in it selfe common and indifferent ) to be a sinne , and forbidden , ( as rom. 14. 4. ) although the law forbids it not , yet to him it is uncleane , though in christ it is not uncleane , that is , by the law of christ . for , this his knowledge and judgement of the thing hath to him the force of a law : for it propounds it to him as a law , and as from god ; which reason of his , god hath appointed as his immediate guide : and the will is to follow nothing that is evill , which is represented to it , as evill ; this is the law of meere nature in all conditions ; therefore if a man should doe an action which is in it self good , if he thought it to be evill , he should sinne , and so è contra , for he goes against the dictate of nature . so that erroneous knowledge , though against the law , is a law to me , though not per se , yet per accidens . now therefore if to go against a false light of conscience be yet a sinne , though it proves that the commandement allowes the thing was done , and was for it , then to go against the true light of the law , how sinfull is it ? againe , thirdly , the knowledge of the law binds the person so much the more to obedience , by how much the more he knowes it : so as though it would be a sinne , when he knowes not the law to transgresse it , yet when he knowes it , it is a greater sinne . 't is true indeed , that conscience and the law , when they meet , make up but one law , not two distinct laws : and therefore in sinning against knowledge , though a man doth not commit two distinct sinnes , yet the knowledge of it doth adde a further degree of sinfulnesse to it : as a cloath is the same cloath when it is white , that it was when it is dyed with a scarlet dye ; yet then it hath a dye , a tincture given it , which is more worth than the cloath : and so when you sinne , not knowing the law , the sin is the same for substance , it would be if you had known it ; yet that knowledge dyes it , makes it a scarlet sinne , as esay speaks , farre greater and deeper in demerit than the sinne it selfe : and the ground of this is , because lawes then come to be in force , when they are promulged , and made known : so as the more they are promulged and knowne , the more is the force of their binding , and so the greater guilt . therefore deut. 11. 12. 3. 8. god straitens the cords more , the binding force of the law more upon those jewes consciences , to whom he at the first personally with majesty had promulgated it , than upon their children , though upon theirs also . now if all gods lawes , being made knowne to adam , binde us , and are in force , and this when we know them not ; then if we do know them , or might know them , they binde much more : and still the more clearely wee know them , the obligation increaseth , and the guilt insuing with it : and the rather , because now when wee come to know them , they are anew promulged , in a way of a peculiar mercie ; wee having defaced the knowledge of them in our fall . fourthly , when the law , being knowne , is broken , there is the more contempt cast upon the law , and the law-giver also ; and so a higher degree of sinning . and therefore numbers 15. 30. he that sinnes out of knowledge , is said to reproach the lord , and to despise the word . and therefore saul sinning against knowledge , samuel calleth it rebellion : and though it were but in a small thing , yet he parallels it with witchcraft . so also iob 24. 13. they are said to rebell , when they sinne against light ; because rebellion is added to disobedience : for knowledge is an officer set to see the law executed , and fulfilled ; and makes god present to the conscience . therefore rom. 2. 14. it is called a witnesse ; and therefore in sinning against knowledge , men are said to sinne before the face of the lord himselfe ; now what a great contempt is that ? therefore also psal . 50. the hypocrite sinning against knowledge , is said to cast the law of god behind his back : so as there is a contempt in this sinning , which is in no other . fiftly , the more knowledge a man sinneth against , the more the will of the sinner is discovered to be for sinne , as sinne . now voluntarium est regula & mensur a actionum moralium : willingnesse in sinning , is the standard and measure of sinnes . the lesse will , the lesse sinne : so much is cut off , the lesse the will closeth with it ; at least wise so much is added , by how much the will is more in it : and therefore the highest degree of sinning is exprest to us by sinning willingly , and this after knowledge , heb. 10. now though an ignorant man commits the act as willingly , as when paul persecuted the church , yet he commits it not considered as sinne , till he hath the knowledge of it : but then when it is discovered to be sinne , and the more clearely it is so discovered , the will may be said to joyn with it as sinne . therefore the apostle sayes , to him that knowes to doe well , and doth it not , to him it is sinne . iames 4. 17. because by his knowledge the thing is represented as sinne ; and so he closeth with it the more , under that notion and apprehension . sixtly , in sinning against knowledge , a man condemns himselfe ; but when out of ignorance meerely , the law onely doth condemne him . so rom. 2. 1. a man having knowledge in that wherein hee judgeth another , he condemneth himselfe . so rom. 14. now as self-murder is the highest degree of murder , and an aggravation of it ; so self-condemning must needs be reckoned . god tooke it as a great advantage over him that hid his talent , that out of thine owne mouth i will condemne thee , thou wicked servant . the doctrine being thus proved , first , i will explaine , what it is to sin against knowledge . secondly , i will give the aggravations of it . thirdly , i will give rules to measure sinnes of knowledge by , and the greatnesse of them in any act . lastly , the use of all . for the first , what it is to sinne against knowledge . first , to explaine it , i premise these distinctions . the first distinction . that it is one thing to sinne with knowledge , another thing against knowledge . there are many sinnes doe passe from a man with his knowledge , which yet are not against knowledge . this is to be observed for the removall of a scruple which may arise in some that are godly , who else may be wounded with this doctrine through a mistake . a regenerate man is , and must needs be supposed guilty of more knowne sinnes , than an unregenerate man : and yet he commits fewer against knowledge , than he . first , i say , hee is guilty of more knowne sinnes : for he takes notice of every sinfull disposition that is stirring in him , every by-end , every contrariety unto holinesse , deadnesse to duty , reluctancie to spirituall duties : and when regenerated , beginneth to see and know more evill by himselfe , than ever he did before : he fees as the apostle sayes of himselfe , rom. 7. 10. all concupiscence : and the holier a man is , the more he discernes and knowes his sins : so sayes the apostle , rom. 7. 18. i know that in me dwels no good thing . and ver . 21. i finde when i would doe good , evill is present with me . and 23. i see another law . all these , he sayes , he perceived and found daily in himselfe : and the more holy that he grew , the more he saw them . for the purer and clearer the light of gods spirit shines in a man , the more sinnes he knowes : he will see lusts steaming up , flying in his heart , like moates in the sun , or sparkes out of a furnace , which else he had not seene : the clearer the sun-beame is which is let into the heart , the more thou wilt see them . but yet in the second place , i adde , that neverthelesse he sinnes lesse against knowledge : for then wee are properly said to sinne against knowledge , when wee doe take the fulfilling of a lust , or the performance of an outward action , a dutie , or the like , into deliberation and consideration , and consider motives against the sinne , or to the dutie , and yet commit that sinne , yeeld to it , and nourish that lust , and omit that dutie : here now we sinne not onely with knowledge , but against knowledge : because knowledge stept in , and opposed us in it , comes to interrupt and prevent us : but now in those failings in dutie , and stirring of lusts in the regenerate afore mentioned , the case is otherwise : they are committed indeed with knowledge , but not against it : for it is not in the power of knowledge to prevent them ; for motus primo primi non cadunt sub libertatem ; but yet though such sinnes will arise againe and againe , yet sayes a good heart , they must not think to passe uncontrouled and unseene : therefore let not poore soules mistake me , as if i moant , throughout this discourse , of all sins which are knowne to be sinnes , but i meane such sinnes as are committed against knowledge : that is , when knowledge comes and examines a sinne , in or before the committing of it , brings it to the law , contests against it , condemnes it , and yet a man approveth it , and consenteth to it ; when a dutie and a sinne are brought before knowledge , as barrabas and christ afore pilate , and thy knowledge doth againe and againe tell thee such a sinne is a great sinne , and ought to be crucified , and yet thou cryest , let it goe ; and so for the duty , it tels thee again and againe it ought to be submitted unto , and yet thou omittest it , and committest the sin , choosest barrabas rather than christ , these are sinnes against knowledge : now such sins against knowledg break a mans peace , and the more consideration before had , the more the peace is broken . the second distinction is , that men sinne against knowledg , either directly , or collaterally : objectively , or circumstantially . first directly : when knowledge it selfe is the thing men abuse , or fight against , becommeth the object , the terminus , the butt and mark shot at ; this is to sin directly against knowledge it selfe . the second way , collaterally , is , when knowledge is but a circumstance in our sinnes : so as the pleasure of some sinne ( we know to be a sin ) is the thing aimed at ; & that our knowledge steps but in between to hinder us in it , and we commit it notwithstanding , though we doe know it ; here knowledge is indeed sinned against , yet but collaterally , and as a stander by , but as a circumstance onely , shot at per accidens , concomitanter , and by the by , as one that steps in to part a fray is smitten , for labouring to hinder them in their sin , as the sodomi●es quarrelled with lot : they are both found in this chapter , and therefore come fitly within the compasse of this discourse . first , this collaterall kinde of sinning against knowledge is mentioned in the 21. verse , where he saies , they knew god , yet they glorified him not : there knowledge is made but a circumstance of their sinning ; they sinned against it but collaterally . but then that other kind of sinning directly against knowledge , is mentioned ver . 28. they liked not to retaine god in their knowledge : that is , they hated this knowledge it selfe , so as now they did not onely love sin , they knew to be sin , but also they loved not the knowledge of it ; so that because both are thus clearly instanced in , wee will speake of both more largely . now sinnes directly against knowledge it selfe are many : i will reduce the chiefe heads of them into two branches : first , in regard of our selves . secondly , in regard of others . first , in regard of our selves , five wayes we may thus sin against knowledge it selfe . first , when we abuse knowledge to helpe us to sinne : as first , to plot and contrive a sin , as iudas plotted to betray his master , if hee could conveniently ; so the text sayes , mark 14. 11. hee would doe it wisely : and thus those that came to intrap christ with most cunning questions , did sinne , and those who plot against the just , as psal . 37. 12. so secondly , when men use their wisedoms to tell a cunning lye , to cover a sin ; as plato sayes , men of knowledge , sunt ad mendacia potentiores & sapientiores : whereas fooles , though they would lye , yet often tell truth ere they are aware . but also thirdly , when they abuse morall knowledge , which yet , as aristotle sayes , is least apt to be ( i am sure should least be ) abused , so as to make a shew of good pretences to cover their sins , and dissemble them ; not onely by finding out some cunning artificiall colour , as david did in the matter of vriah — chance of warre ( sayes he ) falls to all alike : but when men are so impudently hypocriticall , as to make use of religious pretexts , ( as the devill sometimes doth ) as saul , who pretends to samuel , i have done the will of the lord : and when samuel told him of the cattell , oh , sayes he , they are for a sacrifice ; when god had expresly commanded to kill them all . but this shift shifted him out of his kingdome , samuel pronounceth him a rebell in it , rebellion is sinne against knowledge , therefore he knew it . thus also iezabel coloured over the stoning of naboth with a solemne fast . so iudas fisheth for money with a charitable pretence , this might have beene sold , and given to the poore . in sins against knowledge , usually the mind indevours to find out a colour , and that provokes god more than the sinne , because we goe about to mock him . we see men cannot endure a shift , much lesse the all-knowing god , not to be mocked : and we see it is hard to convince such an one . david was faine to be brought to the rack , ere he would confesse , when he had a shift ; and men doe seeke such shifts onely in case of sinning against conscience : for else there were no need , they would be sure to plead ignorance , as abimelech did . secondly , when men neglect the getting and obtaining of knowledge , which knowledge might keep & hinder them frō sinning , and might make them expert in duties . this is as much as to sin against knowledge , although the sins be committed out of ignorance : yet that ignorance being through their owne default , it comes all to one : when it may be said of men , as the apostle doth of the hebrewes , chap. 5. 12. that for the time they have had to learn , they might have beene teachers ; they had yet need be taught againe the first principles ▪ if a man had an apprentice , who through negligence and want of heeding , and observing what hee daily sees and heares about his trade , might have got for his time much knowledge in his trade , whereby he might have saved his master much , which hee now hath lost him ; and rid and perfected much worke , hee daily spoiles him ; such carelesse blockish ignorance it is just for his master to correct him for , and to charge on him all that waste and losse , because he might have knowne how to have done better . and therefore even they who thought ignorance in it selfe no sin ( wherein they erred ) yet the neglect of knowledge upon this very ground , they thought a great sinne , and that it would be so farre from excusing sinnes , as that it would aggravate them . so here we see these gentiles shall not onely be reckoned with for the actuall knowledge , they had attained to , and sinned against ; but also for what they might have had , and have picked out of the creatures . for so the apostle brings in this here in the 20. verse , that the power of god being cleerly seen in the creatures , they neglecting to spell and reade it , so much knowledg as they might have got , god will reckon to them , and aggravate their sins by . thirdly , which is yet much worse , when men refuse knowledge , that they may sinne the more freely ; and doe stop the eare , lest they should be charmed : as when men are loath , and afraid , and dare not reade such a booke as discovers , or might discover that truth to them , the submission to which would prejudice them , and this to the end that they may plead ignorance of their sinne . thus also those that assent not to truth when it comes in strongly upon them , but seek to evade it . but 1 cor. 14. 38. when the apostle had cleerely discovered the truth in those things controverted , so as who ever was spirituall , or not fully blind , might see , and would acknowledge the truth : then he shuts up his discourse about them , ver . 27. if any be ignorant , let him be ignorant : for it is wilfull , it is affected ; hee speakes it , as elsewhere , revel . last , it is said , he that is unjust , let him be unjust still : that is , hee that will be unjust , and refuseth to turne , let him goe on . this is a great sinne , for god , you see , gives such a man over : one that is but neglectfull , or dull of capacity , god will take paines with him , to teach him , and beare with him , as christ did with his disciples : but if he be wilfully ignorant , he lets him die in his ignorance , and yet will reckon with him , as if all his sinnes had beene committed against knowledge , because hee refused to know . the fourth is to hate the light , and to endevour to extinguish it . this is yet much worse , when men hate the word , and the ministers of it , the examples of gods people , and the light they carry with them ( they shining as lights in a crooked generation , phil. 2. 15. and yet they hate these , as theeves doe a torch in the night , and fly against the light , as batts doe , and as the iewes did , iohn 3. 20. ) this christ sayes is the great condemning sinne of all others . so these gentiles put socrates to death for reproving them . and thus men sinne also , when they labour to extinguish the light in their owne consciences , and like not to retaine god in their knowledge , verse 28. but would studie the art of forgetfulnesse : when men have put the candle out , and drawne the curtaines , that they may sinne , and sleepe in sin more freely and securely . thus those also sin in a higher measure , who have had a cleare conviction , that they ought to be thus strict , and ought to sanctifie the lords day , and pray privately , but now have lost this light , and think they need not be so strict : when men continue not in what they were once assured of , as the apostle speaks , 2 tim. 3. 14. these sinne against their knowledge , and are the worst of such sinners : and this estate aristotle himselfe makes statum maligni , the state of a wicked one , namely , when the sparkes of light are extinguisht or hated . for when any mans light is lost and turned into darknesse by sinning , then , as christ sayes , how great is that darknesse ? when good lawes are not onely not enacted and embraced , but repealed also , ( it is aristotles similitude , to distinguish an incontinent person , and a wicked man ) this is an high kind of sinning : so of these gentiles it is said , their foolish heart was darkned ; they had extinguisht some of that light god gave them . as some drink away their wits , so some sin away their consciences ; and thus by degrees , they first sinne away the light of the word they had , as they in iude , who were religious once , and then they quench even that little sparke of nature that is left . also verse 10. corrupting themselves in what they know naturally . fiftly , men sinne against knowledge yet worse , when they hold opinion against their knowledge . so many are said to doe , in 1 tim. 4. 2. he foretels they should speake lyes in hypocrisie , and invent lyes that should have a pretence of holinesse ; which they know to be a lye , or else they should not be said to speake lyes in hypocrisie ; but they doe it to maintaine their honour and greatnesse , which must downe , if their doctrine prove false : and though many are given up to beleeve their lyes , 2 thes . 2. 11. as a punishment of their not loving the truth ; yet others of them shall know they are lies , and yet vent them for truths . thus when men fashion their opinion to the times and wayes of preferment , and their dependances on great ones , or to maintaine and uphold a faction , or out of pride , having broached an error , maintaine it , though the pulling out that one tile doth untile all the house . these are the two causes given of perverting the truth , 1 tim. 6. 4 , 5. namely , pride and covetousnesse , and supposing gaine godlinesse , and so fashioning their religion accordingly : when men are knights of the post , that will write or speak any thing , whereby they may get gaine and preferment . secondly , men sin against knowledge in regard of others . first , by concealing it : the apostle indeed sayes in a certaine case , hast thou knowledge ? keepe it to thy selfe . he speakes it of opinions , or practices about things indifferent , which might scandalize the weake ; but if thou hast knowledge , which may edifie thy brother , thou oughtest to communicate it . socrates , knowing there was but one god , said , in his apologie for his life , that if they would give him life , upon condition to keep that truth to himselfe , and not to teach it to others , hee would not accept life upon such a condition : and i remember he expresseth his resolution in words very nigh the same words the apostles used , acts 4. 20. whether it be better to obey god than men , judge you : and , we cannot but teach the things wee have heard and seene , sayes christ : for knowledge is a thing will boyle within a man forvent , and cannot be imprisoned : it is light , and the end why light was made , was to be set up to give light . and christ argues from an apparent absurdity to put a light under a bushell , which may give light to all the house ; hast thou knowledge of god and of his wayes , thou canst not but speake ( if withall thou hast but a good heart ) to all in the familie , to thy wife in thy bosome , &c. god took it for granted , that abraham would teach his children what he should know from him : the same disposition is in all the children of abraham . secondly , when men endeavour to suppresse knowledge . as the pharisees , they kept the keyes of it in their hands , and would not open the treasures of it themselves , nor let others doe it neither . so they ( acts 4. 16. ) could not deny but a great miracle was done by the apostles ( say themselves ) but that it spread no further , let us threaten them , and charge them , that they speake no more in his name . and this they did against their consciences by their owne profession , we cannot deny it : as if they had said , if wee could we would , but it was too manifest it was the truth . so when masters keep their servants from the meanes of knowledge , they are thus guilty . thirdly , when wee would make others sinne against their consciences . the pharises , when the blind man would not say as they said , they cast him out ; they would have had him say that christ was a sinner , when through the small light he had , hee judged it evident enough , that a sinner should not doe such a miracle , as was never done since the world began . and so iezabel made the judges , and witnesses sinne against conscience in accusing naboth : and so some of the gentiles , that would hold correspondencie with the jewes , would have constrained the galathians to be circumcised , gal. 6. 12. those that knew that circumcision was to be abolisht , yet they would perswade them to it by a clubb argument , drawn from avoiding persecution , not from evidence of the truth , or by reasons that might convince them , and their consciences : therfore he sayes , they constrained thē . the perswaders might indeed glory , as having their cause and side strengthened , but they wanne little credit to their cause by it ; for as the perswaders arguments were suited to flesh , so the others yeelding was out of flesh , and so they glory in your flesh and weaknesse , sayes he ; as the papists urged cranmer , not by arguments , but threats and promises to recant ; this is the greatest cruelty in the world , to have a man murder himselfe , stab his conscience . to offend a weak conscience is a sinne , if but passively , when thou dost something before his face , which his conscience is against : but if thou makest him wound his own conscience , and to doe an act himselfe , which his owne conscience is against , it is much worse : as if thou beest a master , and hast a servant who pleadeth conscience , that hee cannot lye for thy advantage in thy shop , or who will not doe unlawfull businesses on the sabbath day , and pleads conscience , wilt thou smite him and whip him ? god will smite thee , thou whited wall . how darest thou smite him , and so cause him to doe that for which god will whip him worser ? shew mercy to those under you , enforme their consciences , wring them not , you may hap to break the wards if you doe . now for sinnes committed collaterally , or per modum circumstantia ( that i may so expresse it ) against knowledge , they are done either when particular acts of sinne are committed , and duties omitted , against light and knowledge ; and so the saints may and doe often sinne against knowledge . or , secondly , in regard of a knowne estate of sinne , and impenitencie persisted in ; when men continue , and goe on in such a state against conviction of conscience , that such is their estates . for the first , because particular acts of sin committed against knowledge are infinite , and there will be no end of instancing in particulars , therefore i will not insist : onely in briefe this distinction concerning such acts may be observed , and the observation of it may be usefull : that some acts of sinnes against knowledge , are meerely transient : that is , are done and ended at once . and though the guilt of them is eternall , yet the extent of the act is finished with the committing it , and reacheth no further : as a vaine oath , breach of the sabbath , &c. which acts cannot be repealed , though they may be repented of . but others there are , which though the act may be but once outwardly and professedly done , yet have an habituall and continued permanency , life , & subsistence given it , such as that untill a man doth recall them , hee may be said continually to renew those acts , and every day to be guilty of them , and to maintaine it , and so habitually to cōmit them . as it is with laws , which though made but once , are yet continued acts of the state , whilest they stand in force unrepealed : so is it in some sins . for instance , when a man doth take goods from his neighbour unjustly , the act indeed is done but once : but till hee restores them , he may be said to steale them ; every day , every houre , he continues to doe it habitually ; so a man having subscribed to falshood , or recanted the truth publiquely , the act , though done but once , yet untill a retractation be some wayes made , hee continues that act , and so is daily anew guilty of it . so if a man should marry one , whom it is unlawfull for him to marry , ( as herod did ) though that sinfull act of espousals , whereby they entred into it , was soon dispatcht ; yet , till a divorce , he lives in a continuall sin . and such acts ( of this latter sort i meane ) against knowledge are most dangerous to commit ; because to continue thus in them , though but once committed , hazards a mans estate ; and therefore men find , when they come to repent , the greatest snare , and trouble , and difficulty in such kind of sins ; to extricate themselves out of them by a meet and true repentance . but as concerning the first branch of this distinction , namely , of particular acts committed against knowledge ; besides this last distinction briefly touched ; i will anon give you severall aggravations and rules whereby to measure the sinfulnesse that is in such acts so committed : but in the meane time the second branch of this former distinction must be insisted upon , and therefore i will bring in these aggravations and rules which concerne particular acts , as distinct heads , after i have briefly spoken to this other , which is , that secondly , those sinne against knowledge , who goe on in an estate of sin and impenitencie , which they know to be damnable : as pharaoh , exod. 9. 27. who confest that the and his people were wicked , and yet hardned himselfe in sinne most dangerously : and yet three sorts of men may apparently be convinced thus to sin . first , those that keep out , and with-draw themselves from professing christ and his wayes , and the feare of his name , out of shame or feare of man , or losse of preferment , or the like worldly ends , when yet they are convinced that they are gods wayes , and ought to be professed by them . i doe not say , that all , who doe not come in to professe christ , and that doe not joyne themselves with his people , that they goe on against knowledge ; for many are ignorant , and mistaken about them : but when men are convinced of the truth , and necessity of professing and confessing of it even unto salvation , ( as the apostle speaks , rom. 10 ) and yet out of fear , or shame , keep still on the other side , drawing in their hornes all together . these goe on in an estate of impenitencie against knowledg ; for put all these together , and it must needs appeare to be so : as first , when they are convinced that this is the truth , and that salvation and the power of religion is onely to be found in such wayes and men : and secondly , that these are to be practiced and professed , and yet thirdly , out of shame , &c. keepe still a loofe off , and goe on a contrary way ; these must needs know , that they goe on in an estate of impenitencie against knowledge . this was the case of many of the pharises , who therefore sinned highly : they beleeved , and were convinced , that christ was the messiah ; and so then to be confest , and followed , and to be cleaved unto : and then also they must needs know , that his followers onely were the children of god : yet ioh. 12. 42. it is said , though they thus beleeved on him , yet they durst not confesse him for feare of the iewes , and of the pharises , and of being put out of the synagogues . at the latter day , christ shall not need to sever such from the rest , as hee will doe the sheepe from the goats ; for they willingly remaine all their dayes amongst them , whom they know to be goats , and refuse the company , and fould , and food , and marks of the sheep ; which they know to be such : they may apologize , and make fair with the saints , that their hearts are with them , but they will be rankt at the day of judgement , as here they ranked themselves , with the workers of iniquity . of these doth the psalmist speake , those that turne aside by their crooked wayes , them shall the lord leave with the workers of iniquity . those also thus sinne , and are to be joyned with these , who know the tearms and condition of salvation , and how they must part with all for christ , and yet will not come to the price ; such doe goe desperately on against knowledge in a bad estate , and doe judge themselves unworthy of eternall life . thus the young man in the gospell , he was told , that he was to sell all , and that was the condition , and hee knew heaven was worth it , and was convinced of the truth herein , that thus he ought to doe , for he went away sorrowfull : now if he had not knowne that he went away without happinesse , he needed not have beene sorrowfull at all ; but he knew the bargaine of salvation was not struck up , and likewise what it stuck at , and yet still rested in his former condition , and chose rather to enjoy his many possessions : this man now went on in his state against knowledge . secondly , as also those who upon the same or like ground defer their repentance , these go on in a bad estate , and must needs know they doe so ; for in that they promise to repent hereafter , and take up purposes to doe it , when they have gone on a little while longer , to adde drunkennesse to thirst , they doe thereby professe that there is a work of grace , which they must attaine to , ere they can be in the state of grace : for they would not promise so much hereafter , but that they know not how , without such a work , they should be saved . whilest therefore such shall rest without present endevouring after it , so long they are judged in themselves to be in a bad estate at present . when men know the curses due to their present estate , and yet say as hee , deut. 29. 19. i will goe on in the way of my heart , and shall have peace afterward . this man sinnes most highly , and therefore gods wrath smoakes against that man , and he sayes of him , that he will not be mercifull to him , in that place . thirdly , sunk and broken professors , such cannot but goe on in a bad estate against knowledge , when either men are falne from the practice and profession of what is good , which once they thought necessarie to salvation ; or when they continue to hold forth their profession in hypocrisie . those that have escaped the pollutions of the world , through the knowledge of iesus christ , but are returned to their vomit againe , some of these are ingenious , and acknowledge both themselves faln , & their present estate most miserable , and yet goe on in it ; and such are to be pittyed , but yet are in a most dangerous condition . saul when he was fallen away , yet had this ingenuity a while left , hee desired samuel to pray to his god for him , and told david , that he was more righteous than he ; yet still went on in his courses , and in the end ( as some have thought ) sinned against the holy ghost . but others there are , who though they be fallen from all the inward , powerfull and secret performance of duties they once did practice , and from all conscience of sinning , yet retain their profession which they know to be but an out-side : these of all others goe on against knowledge : and rev. 22. 15. they are said to make a lye ; not onely to tell a lye in words , but to make a lye in deeds . now a lye is a sin of all others most against knowledge , and indeed against a double knowledge , both facti and juris : & so is this . 1. that they professe themselves to be that they know they are not . 2. that they will not endevour after that state they know they ought to get into , if ever saved . this is the condition of many , who being convinced of the power of religion , have launched forth into a profession , and hoyst up saile , but now the tyde is fallen , the spirit withdrawne , the conscience of sinne extinguisht in them ; yet for their credit sake still beare their sails up as high as ever : even as many merchants doe , who are sunk in their estates , still beare a faire shew , yea will seeme richer than ordinary , by purchasing lands , &c. such a professor was iudas , hee began seriously , and thought to have gone to heaven , and was earnest in good duties at first : as they also , 2 pet. 2. 18. they really , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , escaped the pollutions of the world , through the knowledge of christ : but in the end iudas became a grosse hypocrite , one that pretended the poore , when he loved the bag ; and on the sudden betrayed his master , when yet the disciples knew it not , suspected iudas as little as themselves ; and the end of those also , in that fore-named place , is said to be worse than their beginning . now because such sinne so highly against knowledge , therefore their punishment is made the regula of all other wicked mens ; as when it is said , that other sinners shall have their portion with hypocrites : as the wicked angels punishment is made the measure of mens : goe ye cursed into the fire prepared for the devill and his angels : so among men , such grosse hypocrites , their punishment is made the rule , and so the chiefe of all kind of torments , which sinners of the sonnes of men shall undergoe . now let mee speake a word to all such as thus go on in a state of impenitencie against knowledge : this is a high kinde of sinning , and of all the most desperate , and doth argue more hardnesse of heart , and despising the riches of gods goodnesse . for if , as in the rom. 2. 4. to go on in sinne , when a man [ knowes not , ] that is , considers not that gods mercy leads him to repentance , is made the signe and effect of a very hard heart , treasuring up wrath , then much more , when thou knowest and considerest thou art in an impenitent condition , and hast many motions leading thee to repentance , is thy heart then to be accounted hard ? when a man commits a particular act against knowledge , he haply and usually still thinks his estate may be good , and that he shall not lose god utterly , or hazard the losse of him ; onely his spirit , being at present empty of communion with him , he steales out to some stolne pleasure : but when a man knowes his estate bad , and that he is without god in the world , and yet goes on , he doth hereby cast away the lord , and professeth he cares not for him , or that communion which is to be had by him , as esau did his birth-right . david , though he despised the lord , yet hee did not cast away the lord , as saul did : for saul ventured utterly to lose him , knowing his estate naught . david , when hee sinned , thought gods eternall favour would still continue , though for the present he might lose the sense of it . but when a man goes on in a state of sinning , he ventures the losse of gods eternall love , and slights it , and knowes he doth so : when a man knowes that he is condemned already , as being impenitent , and that all his eternall estate lyes upon the non-payment of such duties of repentance , &c. and that the guilt of all his sinnes will come in upon him , and that an execution is out , and yet goes on , this is more than to commit one act against knowledge , whereby he thinks he brings upon himself but the guilt of that one sinne ; and upon the committing of which , he thinks not the morgage of all lyes , though it deserves it ; herein men shew themselves more desperate . in the next place , i come to those rules , whereby you may measure and estimate sinning against knowledge , in any particular act of sinning ; and they are either before the sinne , or in sinning : three of either , which i make a second head , to explaine this doctrine by . first , before . the first rule is , the more thou knewest , and didst consider the issues and consequents of that sinne thou didst commit , the more thou sinnest against conscience in it : when as in rom. 1. ult . thou knowing ( sayes the apostle ) that those that commit such things , are worthy of death : that is , thou considerest that hell and damnation is the issue and desert of it , and yet committest it ; yea and this when haply hell fire at present flasheth in thy face , and yet thou goest on to doe it , in this case men are said to choose death , and to love it , prov. 3. 36. when a man considers , that the way to the whorehouse are the wayes to death ( as solomon speaks ) so when thou a professor considerest with thy selfe before , this sinne will prove scandalous , and undoe me , disable me for service , cast mee out of the hearts of good men , and yet dost it . thus that foolish king was told againe and againe , ier. 38. 17 , 18 , 19. that if he would yeeld to the king of babel , he should save his life , and city , and kingdome , and live there still ; but if hee would not , he should not escape : but as ieremie told him , verse 23. thou shalt cause this city to be burnt with fire , yet he would not hearken : this is the word of the lord ( sayes ieremie , ) and he knew it to be so ; and yet being a weake prince , led by his nobles , he would not follow his counsell : and thus iudas fully knew the issue : christ had said againe and againe , woe be to him by whom the sonne of man is betrayed , and yet went on to doe it . the second rule is , the more consultations , debates , and motives against it , did runne through thee before thou didst it , so much the greater and more hainous . how often did mercy come in , and tell thee , that if thou lookest for any hope or part in it , thou shouldest not doe such an evill ? how often came that in , shall i doe this , and sinne against god ? did any scripture come in to testifie against thee in the nick ? did god send in the remembrance of such a mercie past , to perswade thee ; or some mercies to come , which thou dependest upon him for ? that which made spira's sinne so great , was such debates as these before : and this made darius sinne , in casting daniel into the lions den , so great ; he debated it with himselfe , dan. 6. 14. he was sore displeased with himselfe , and laboured to the going downe of the sunne to deliver him ; he considered that he was as his right hand in all the affaires of his kingdome , and a man entrapped meerely for his conscience , and that to put him to death was to sacrifice him to their malice ; he knew him to be holy , and wise , worth all the men that sought after his life , and yet yeelded ; these considerations troubled him afore , and also after ; insomuch as he could not sleep for them , ver . 18. now because that every such consultation should set an impression upon the heart , and countermand the motions of sin , when therefore thou dost it , maugre all such debates and motives to the contrary , this is much against knowledg , and very heynous . therefore the pharises , luke 7. 30. are said to have rejected the counsell of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or against themselves : the words will beare either : in themselves , because they knew it , and tooke it into consideration , and yet rejected it : and against themselves , because it was their destruction . the third rule is , that the more confirmations any man hath had of the knowledge of that which he sinneth in , and testimonies against it , the greater sinne against knowledge it is : when a man hath had a cloud of witnesses in his observation against a particular sinne , and yet doth it , and goes on in it , it is the more fearfull . to goe on against that one witnesse , the bare light and grudging of naturall conscience onely , is not so much ; but when it is further confirmed , and backed by the word written , which a man hath read , and with testimonies , out of which a man meets with such places , wherein againe and againe in reading of it , such a practice is condemned , and observes it ; and then also heares it reproved in sermons , and of all sinnes else , heares in private conference that sinne spoken against also ; yea hath in his eye many examples of others sinning in the like kinde , which have beene punished , yea haply himselfe also ; yet to sin against all these is exceeding hainous . sometimes god orders things so , as a sinne is made a great sinne , by such forewarnings ; so he contrived circumstances that iudas sinned a great sinne ; for iudas knew before that christ was the saviour of the world ; he knew it by all the miracles he had seene , as also by his gracious words and converse ; and he professed as much in following of him ; and he had the written word against it , thou shalt not murder the innocent . but yet further , god to aggravate his sinne to the highest , orders it so , that christ should tell him of it when he was to goe about it , pronounceth a woe to him , iohn 22. 22. that it had beene good for that man that he had never beene borne . mar. 14. 21. and the disciples they were sorrowfull at christs speech , when hee suspected one of them ; and shewed an abomination and detestation of such a fact , there was a jurie of eleven men , yea witnesses against it ; yea and iudas against himselfe , he asked if it were he ; yea and christ gave him a sop , and told him , thou hast said it , and doe what thou doest quickly : which even then might argue to his conscience , that he was god , and searched and knew his heart , and yet hee went out and did it immediately . how did hee sinne against the haire , as wee speak , and how did all these circumstances aggravate his sin ? but yet a more cleare evidence of this is that instance of pilate , whom god many wayes would have stopt in his sinne of condemning christ , who examining him before the pharises , he could finde no fault with him , as concerning those things whereof they accused him , luke 23. 14. and yet to allay their malice , unjustly scourged him , verse 16. and further , when he sent him to herod , as being willing to rid his owne hands of him , herod also found nothing worthy of death in him , verse 15. which was another witnesse might have confirmed him concerning christs innocencie . yea yet further , that the fact might be more aggravated , a most notorious murtherers life must be put into the scale with christs , and either the one or the other condemned : and when the people yet chose barrabas , why ( sayes pilate ) what evill hath he done ? ver . 22. then he distinctly knew and considered , that he was delivered up through envie : yea and when hee was upon the bench , and ready to pronounce sentence , as it were , god admonisht him by his owne wife , mat. 27. 19. whom god himselfe had admonished in a dreame , she sending him word shee had suffered many things by reason of him that night , and therefore have nothing ( sayes shee ) to doe with that just man : yea he himselfe , when he condemns him , washeth his hands . and thus it falls out in many sinfull businesses which men are about , that god often and many severall wayes would knock them off , and stops them in their way , as hee did balaam ; reproves them , as he did him by a dumbe asse , 2 pet. 2. 16. so there by some silent passage of providence , and not onely so , but by his spirit also standing in their way , with the threatnings ready drawne and brandisht against them , as the angell did with a drawne sword against balaam , and yet they goe on ; this is fearfull . there are 3. rules also , whereby the sinfulnesse of sin , as it is against knowledge , may be measured , from what may be observed in the act : as first , the lesse passion , or inward violence or temptation to a sinne committed against knowledg , the greater sinne against knowledge it is argued to be : for then the knowledge is the clearer , passion or temptation being as a mist . but then to sinne , when a man is not in passion , is to stumble at noon-day . for as drunkennesse takes away reason , so doth passion ( which is a short drunkennesse ) cloud and mist a mans knowledge . and so aristotle compares the knowledge of an incontinent person , to the knowledge of one that is drunk . when peter denied his master , though hee had warning of it before , and so it was against knowledge , and it was by lying , and swearing , and forswearing , which are sinnes of all other most directly against knowledge , yet he was taken unexpectedly ; and when that which might stir up feare to the utmost in him , was in his view ; for hee was then in the judgement hall , where his master , just before his face , was arraigned for his life , and he thought he might also have presently been brought to the barre with him , if he had beene discovered to have been his disciple ; so as his passion being up , his soule was distempered , reason had little time to recover it selfe ; and therefore though it was against knowledge , yet the lesse against knowledge , because knowledge had laesam operationem , it had not its perfect worke upon his heart : but now iudas , in betraying his master , had not onely warning before , but was not tempted to it , but went of himselfe , and made the offer to the pharisees , sought how conveniently to doe it , plotted to doe it , had his wits about him , had time to think of it , and therefore it was ( besides the hainousnesse of the act ) more also against knowledge , and so the greater . so david when he went to slay nabal , was in hot blood , in a passion ; but when hee plotted to kill vriah , he was in cold blood : he was drunke when he lay with bathsheba , but sober when hee made vriah drunke : hee went quietly and sedately on in it . and therefore we find david blamed onely in the matter of vriah , not so much for that of bathsheba . secondly , the more sorrow , renisus , or reluctancie , and regreeting of mind there is against a sinne , 't is a sign that the knowledge of it is the stronger , and quicker against it , and so the sinne the more against knowledge : for that gaine-saying and displeasure of the minde against it , ariseth from the strength and violent beating of the pulse of conscience , and opposition of it against the sinne , it springs from the greater and deeper apprehension of the evill of the sinne in the action , which is then in doing ; and though that reluctancie be a better signe of the estate of the person , than if there were none at all ; as there is not in those who are past feeling , & commit sin with greedinesse ; whose estate is therefore worse , and more uncapable of repentance , yet the fact it self is argued to be the more hainous , for it argues it to be against strong , active , stirring knowledge . this argued herods sinne to be much against knowledge ( as indeed it was ) mark 6. 26. the text sayes , he was exceeding sorrowfull : now that he could not have beene , unlesse he had exceedingly apprehended what a great sinne it was to behead iohn , who , he knew , was a just and an holy man , ver . 20. and who was one that had a great place in his estimation , for he observed him , and was wrought much upon by his ministerie , and he knew that he did but sacrifice him to the malice of a wicked woman ; and in this case the sinne is also hereby made so much the greater , in that conscience doth stir up a contrary violent passion in the heart against the temptation , and therefore yet to doe it , when there is such a bank cast up that might resist it , yet then to break all downe , such a sin wasts the conscience much . thirdly , on the contrary , the more hardnesse of heart there is , and want of tendernesse , in committing that sinne , which a man knowes to be a sinne , it is argued thereby to be the greater sinne against knowledge ; not onely the greater sinne , but the greater sinne against knowledge . for hardnesse of heart in sinning , is an effect of having formerly sinned much against knowledge before . for as the light of the sun hardneth clay , so the beames of knowledge and conscience , lighting upon mens hearts , use to harden them , and doe make them in the end past feeling . and therefore in 1 tim. 4. 2. sinning against knowledge is made the cause of a seared conscience , they speak lyes in hypocrisie : and therefore knowingly that they are lyes , and such lyes as damne others as well as themselves , which who beleeve are damned , 2 thes . 2. 11 , 12. and if so , no wonder if it followes , having their consciences seared with an hot iron . it is not a cold iron will seare their consciences , and make them insensible , but an hot iron , a burning and a shining light , which once having had place in their consciences , and being rejected , they begin to be hardned and seared . for knowledge makes sinnes and the apprehensions of them , familiar to a man , and so lesse terrible and frightfull in the end , as beares and lyons doe become to their keepers , through custome . iudas had a hard heart , when he came to betray his master , surely his conscience had smitten him at first more for nimming out of the bag , than it did now for this of murder . he could never have had such a hard heart , had he not had much knowledge : was it not a hard heart , that when he was challenged to his face , hee could set a brazen face on it , and did aske as well as the rest , is it i ? when also christ cursed him to his face , who should doe it , and the disciples all abhorr'd it : had not iudas lived under such blessed and glorious meanes , and sinned long against knowledge , all this would have startled him , and have staggered in his purpose : but he goes on as if it were nothing , though when he had done it , his conscience was then opened too late ; when a man formerly hath beene troubled with a small sinne , more than now with a grosse lye , which he can digest better than once the other : or , when before , if he omitted praying , it troubled him , now he can goe a weeke without , and is not sensible of it , it is a signe that his knowledge hath hardned him . thus having given such rules , whereby you may estimate the sinfulnesse of particular acts , i will now proceed to other wayes , aggravations taken from the kind of knowledge a man sins against , to sin against what kind of knowledge is most hainous and dangerous ; and these are five , drawn from the severall qualifications of that knowledge , and the light which men sinne against . for the greater , or the more strong & efficacious the light and knowledge is , the greater is the sinne of knowledge thou committest ; and this i make a third generall head to explaine this doctrine by . all these five rules being applicable and common both to particular acts against knowledge , and also lying in an estate of impenitencie against knowledge , and all other particulars which have beene mentioned . first then , to sinne against the inbred light of nature , that is , in such sinnes , as though thou hadst wanted the light of the word in , thou wouldst have knowne to be such : this is a high kind of sinning . such the apostle speaks of , iude 10. what things they know naturally , in these they corrupt themselves , as bruit beasts , putting as it were no difference of actions , no more than beasts , no not in what nature teacheth them , and therefore therein are as beasts : for it is the light of nature puts the first difference betweene men and beasts ; and in such kinde of sinnes the apostle instanceth in this first chapter , as namely , that of unnaturall uncleannesse , in three particulars : as 1. self-uncleannesse , ver . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , alone by themselves : so beza and theophilact understand it , which he makes there the first degree of unnaturall uncleannesse , which is therefore unnaturall , because thou destroyest that which nature gave thee for propagation , quod perdis homo est . then 2. the uncleane love of boyes , men burning in lust with men , ver . 27. be it discovered in what dalliance it will , though not arising to an act of sodomie , doing that which is unseemely , ver . 27. which hee therefore sayes , is the perverting the use and intent of nature , and so is a sin against nature , leaving the naturall use of women . my brethren , i am ashamed to speak of such things as are done in secret . these kind of sinnes , by the apostles ranking them , are in a further degree of unnaturalnesse , than any other , because they are made the punishments of other sinnes , which yet were against the light of nature also : namely , not glorifying god when they knew him : yet that being a sinne , the light of nature was not so clear in comparison of these , therefore these are made the punishments of the other , as being more against nature . so for men to be disobedient to parents , stubborne to them , and without naturall affection , as the apostle sayes , ver . 30 , 31. this is against nature , even the instinct of it . so unthankfulnesse , and requiting evill for good , is against a common principle in mens mindes . doe not the gentiles doe good to those that do good to them ? your hearts use to rise against such an one out of common humanity ; or if you see one cruell and unmercifull , which is another reckoned up , ver . 31. there being usually principles of pitty in all mens natures , by nature ; therefore for one man to prey upon , and tyrannize over another , as fishes doe over the small ones , as habakkuk complaineth , this is against nature ; which teacheth you to doe as you would be done to . so covenant-breakers , and lying , and forswearing , mentioned ver . 30. inventers of evill , and truce-breakers , are sins against nature , and natural light ; lying is against a double light , both morall ; both juris , which tels us such a thing ought not to be done ; and facti , whilest we affirm a thing that is not , the knowledge of the contrary ariseth up in us against , though there were no law forbade it ; therefore of all sins else , the devills lusts are expressed by two ; lying , which is a sinne in the understanding , and malice in the will , iohn 8. 44. secondly , to sin against that light which thou didst suck in , when thou wert young , to sin against the light of thy education , this is an aggravation , and a great one . there is a catechisme of a blessed mother bathsheba , which shee taught solomon when a child , put in among the records of sacred writ , prov. 31. wherein she counsels him betimes , not to give his strength to women ; she foretold him of that sinne : and because it is incident to kings most , they having all pleasures at command , she tells him particularly , it destroyes kings : and so also not to drink wine , was another instruction there he was forewarned of : this aggravated solomons fault the more ; for reade the 2. chapter of ecclesiastes , and we shall finde there , that hee was most guilty in the inordinate love of these two ; but hee had not beene brought up so , his good mother had not thus instructed him . and thus also when god would aggravate his owne peoples sin unto them , he recalls them to their education in their youth in the wildernesse . so ierem. 2. 2. goe and cry to them , iremember the kindnesse and towardlinesse of thy youth : he puts them in mind of their education by moses their tutor , and their forwardnesse then . and so hos . 12. when he was a child , i loved him ; and then god had their first fruits , ver . 3. this he brings to aggravate their back-sliding , ver . 5. therefore the apostle urgeth it as a strong argument to timothie , to goe on to persevere in grace and goodnesse , that he had knowne the scriptures from a child : and therefore for him to fall , would be more hainous . the reason is , because the light then infused , it is the first , a virgin light , as i may call it , which god in much mercy vouchsafed to pre-possesse the minde with , before it should be deflowred and defiled with corrupt principles from the world ; and did put it there to keep the mind chaste and pure : and this also then , when the minde was most soft and tender , and so fitter to receive the deeper impression from it . and hence ordinarily the light suckt in then , seasons men ever after , whether it be for good , or for evill ; it fore-stalls , and pre-judgeth a man against other principles : and though a man comes to have more acquired knowledge and reasons after put into him when he is come to perfect age , yet the small light of his education , if it were to the contrary , doth bias him , and keeps him fixt , and bent that way . so we see it is in opinions about religion : the light then entertained , can never be disputed out : so in mens wayes and actions , traine up a child in his way , and he will not depart from it . prov. 22. 6. to sin therefore against it , and to put out the beames of it , or defile it , and to weare out the impressions of it , how wicked is it , and what a wretch art thou to do so ? many of you young schollers have had a good bathsheba that instructed you , not to poure out your strength to drinke or women , but to pray privately , and to feare god , and love him ; and when you come hither , you have good tutors also , who teach you to pray ; ministers , who instill blessed truths into you , from which , one would think , you should never depart ; yet you doe . think how grievous this is ; for if it is made an excuse for many a man in sinning , that it answers but his education ; that he never knew or saw better , as you say of many papists ; then must it needs on the contrary , be an aggravation of sinfulnesse . and as it was timothies commendation , that hee knew the scriptures from a child , so it will be thy condemnation , that thou knewest better from a child , and yet rebellest against thy light . thirdly , the more reall and experimentall the light is , men sinne against , still the more sinne ; as when they have learnt it from examples of godly men , whom they have lived amongst , or the observations of gods dealings with themselves or others , and not onely from the word notionally . to sinne against such light , this addes a further degree ; not onely to sinne against the bare light of nature , but also further , when nature hath besides lighted her torch at the scripture , and then when beyond all this , the reall examples and observations made of gods dealings with a mans selfe and others , shall confirme all this , this makes a mans sinfulnesse much more grievous ; for as exempla efficacius docent quàm praecepta , so the knowledge got by experiments of mercies or judgements , is of more force and evidence . knowledge learnt by experience , is the most efficacious . therefore christ himselfe , who knew all things already , yet learnt ( in the schoole of experience ) by what he suffered . a little of some knowledge distill'd out of a mans owne observation , is most precious , every drop of it ; therefore the apostle urgeth it on timothie , 2 tim. 3. 14. continue in the things thou hast learned , and beene assured of , knowing of whom thou hast learned them . there is a two-fold motive , and both emphaticall ; first , he was assured in himselfe ; and secondly , that which strengthned that assurance , and was a meanes to worke it , was the example of the holy apostle , and of his owne parents , knowing of whom thou hast learned it : and so ver . 10. the apostle againe urgeth his owne example , thou hast fully knowne my doctrine and manner of life ; and then also brings to his mind the education of those his godly parents , who instructed him . hence also , esay 26. 10. it is made an aggravation , that in the land of uprightnesse men deale unjustly . thus light drawn from the observation of gods judgements upon others , it much aggravates : it is laid to belshazzars charge , dan. 5. 22. thou knewest all this , how god dealt with thy father nebuchadonezer . so some of you come here , and live in a religious society , and see sometimes one , sometimes another of thy colleagues turn to christ , yea haply chamber fellow converted from his evill courses , and yet thou goest on , this is sinning against a great light . fourthly , the more vigorous , strong , powerfull the light is that is in thee , and more stirring in thy heart , and joyned with a taste , the greater the sins committed against it are to be accounted . the more thou hast tasted the bitternesse of sinne , and gods wrath , and hast beene stung with it as with a cockatrice , the more thou hast tasted gods goodnesse in prayer , and in the ordinances , the more of such a knowledge , and yet sinnest the worse . in the 5. of iohn , 35. christ aggravates the iewes unbeleefe in himselfe , and their present hardnesse , that iohn was to them , not only a shining , but also a burning light ; that is , they had such knowledge engendred by his ministery , as wrought joy and heat , as well as light ; therefore it is added , they rejoyced therein for a season . and thus their fall , heb. 6. is aggravated , that it was such a light as had tasting with it . for to explaine this , you must know , that between ordinary notionall light , or that assenting to spirituall truths which is common with men , from traditionall knowledge living in the church , that between it and true saving light , or the light of life , there is a middle kind of light , which is more than the common conviction men have , and lesse than saving light : it is a light which leaves also some impression on the affections , makes them feele the powers of heaven and hell , and be affected with them . now the more of such light against a sinne , be it drunkennesse , or uncleannesse , or oppression , and yet fallest to it againe , the worse . for this is a further degree added to knowledg , and not common to all wicked men . and therefore as those iewes , who had not onely common meanes of knowledge , but miracles also , and yet beleeved not , iohn 12. 17. shall be more condemned ; so those who have such tasting knowledg set on by the holy ghost ( which is as much as if a miracle were wrought , for it is above nature , a supernaturall worke of the spirit . ) and therefore to sinne against such light , and such onely , is that which makes a man in the next degree of fitnesse to sin against the holy ghost . fiftly , to sin against professed knowledge , is an aggravation also , and an heavy one . to sin against a mans owne principles which he teacheth others , or reproves or censureth in others . titus 1. last , those that professe they know god , and yet deny him , these are most abominable of all others : for these are lyars , and so sinne against knowledge as lyars doe , in the 1 iohn 2. 4. such an one is called a lyar in a double respect , both in that he sayes hee hath that knowledge he hath not , it not being true ; and because also he denyes that in deed , which he affirmes in word , this is scandalous sinning . so rom. 2. 24. the iewes beasting of the law , and of having the forme of knowledge in their braines , caused the gentiles to blaspheme , when they saw they lived cleane contrary thereunto : and therefore a brother that walkes inordinately , was to be delivered to satan , to learne what it was to blaspheme , 1 tim. 2. 20. that is , to learne to know how evill and bitter a thing it is , by the torments of an evill conscience , to live in such a course , as made god and his wayes evill spoken of , as it befell david when he thus sinned . yea 2 cor. 5. 10 , 11. though they might keep company with a heathen , because hee was ignorant , and professed not the knowledge of god ; yet if a brother , one that professed , and so was to walke by the same rules , did sinne against those principles he professed , then keepe him not company : thus did saul sinne . all the religion he had and pretended to in his latter dayes , was persecuting witches : yet in the end he went against this his principle ; hee went to a witch in his great extremitie at last . and thus god will deale with all that are hollow , and sinne secretly against knowledge in the end . hee suffers them to goe against their most professed principles . these are aggravations in generall , applicable both to any act of sinning , or going on in a known state of sinning . use . now the use of all that hath been spoken , what is it , but to move all those that have knowledge , to take heed , more heed of sinning than other men ? and those of them that remaine in their naturall estate , to turne speedily and effectually unto god ? for if sinning against knowledge be so great an aggravation of sinning , then of all engagements to repentance , knowledge is the greatest . first , thou who hast knowledge , canst not sin so cheap as another , who is ignorant : therefore if thou wilt be wicked , thy wickednesse will cost thee ten times more than it would another . places of much knowledge , and plentifull in the meanes of grace , are dear places to live in sin in . to be drunk , and uncleane , after enlightning , and the motions of the spirit , and powerfull sermons , is more than twentie times afore ; thou mightest have committed ten to one , and beene damned lesse . this is condemnation ( sayes christ ) that light came into the world . neither canst thou haue so much pleasure in thy sin as an ignorant person ; for the conscience puts forth a sting in the act , when thou hast knowledge , and does subject thee to bondage and the fear of death . when a man knows how dearely he must pay for it , there is an expectation of judgement embittereth all . therefore the gentiles sinned with more pleasure than we . therefore eph. 4. 18 , 19. the apostle speaking of them , sayes , that through their ignorance , and darknesse , and want of feeling , they committed sin with greedinesse , and so with more pleasure ; they not having knowledge or hearts sensible of the evils that attend upon their courses . secondly , thou wilt in sinning against knowledg be given up to greater hardnesse . if the light that is in thee be darknesse ( sayes christ ) how great is that darknesse ? therefore the more light a man hath , and yet goes on in works of darknesse , the more darknesse that man will be left unto , even to a reprobate mind in the end . thirdly , it will procure thee to be given up to the worst of sins , more than another man ; for god when he leaves men , makes one sin the punishment of another , & reserves the worst for sinners against knowledge . these gentiles , when they knew god , they worshipped him not , god gave them up to the worst of sinnes , whereof they were capable , as unnaturall uncleannesse , &c. but these are not sinnes great enough for thee , that art a sinner of the christians ; to be given up to drunkennesse , or adultery , &c. otherwise than to discover thy rottennesse , these are too small sins ; but thou shalt be given up to inward profanenesse of heart , ( as esau was , having been brought up in a good family ) so as not to neglect holy duties onely , but to despise them ; to despise the good word of god and his saints , and to hate godlinesse and the appearance of it ; thou shalt be given up to contemne god and his judgements , to trample under foot the blood of the covenant , or else unto devilish opinions ; those other are too small to be punishments of thy sinne : for stil the end of such an one must be seven times worse than the beginning , as christ sayes it shall ; if thou wert a drunkard , a swearer , or an uncleane person before , and thy knowledge wrought some alteration in thee , thou shalt not haply be so now at thy fal , but seven times worse ; profane , injurious to saints , a blasphemer , or derider of gods wayes and ordinances . fourthly , when thou commost to lay hold on mercy at death , thy knowledge will give thee up to more despaire , than another man. knowledge , though when it is but newly revealed , it is an help ; yet not made use of , turns against the soul , to wound it , and to work despaire ; and this both because we have sinned against the meanes that should have saved us , as also because such as sinne against knowledge , sin with more presumption ; and the more presumption in thy life , the more despaire thou art apt to fall into at death . therefore esay 59. 11 , 12. what brought such trouble , and roarings like beares upon these jewes ? and that when salvation was looked for , that yet it was so far off from them , in their apprehensions ? our iniquities ( say they ) testifie to our face , and we know them . now then sins testifie to our face , when our conscience tooke notice of them , even to our faces , when we were committing them ; and then also the same sins themselves will againe testifie to our faces , when we have recourse for the pardon of them . therefore thou wilt lye roaring on thy death bed , and that thou knowest them , will come as an argument , that thou shalt not have mercie . as ignorance is a plea for mercie , i did it ignorantly , therefore i obtained mercie ; so i did it knowingly , will come in as a bar and a plea against thee , therefore i shall not have mercie . fiftly , both here and in hell , it is the greatest executioner and tormenter . in this sense it may be said , qui auget scientiam , auget dolorem : he that increaseth knowledge , increaseth sorrow , as solomon speaks : for knowledge enlargeth our apprehension of our guilt , and that brings more feare and torment . have they no knowledge , who eate up my people ? yes , there is their feare ( sayes david . ) therefore heb. 10. 28. after sinning after knowledge , there remaines not onely a more fearfull punishment , but a more fearfull expectation in the parties consciences . and this is the worme in hell , that gnawes for ever . light breeds these wormes . but then you will say , it is best for us to be ignorant , and to keep our selves so . i answer , no : for to refuse knowledge will damn as much as abusing it . this you may see in prov. 1. 23. ye fooles ( sayes wisedome ) you that hate knowledge , turne , and i will poure my spirit upon you , and make known my words to you . well , ver . 24. they refused , and would none of his reproof : therefore sayes god , i will laugh at your calamitie : that is , i will have no pitty , but instead of pitty , god will laugh at you ; and when your feare comes , i will not answer , because ye hated knowledge , ver . 29. so as this is as bad . there remaines therefore no middle way of refuge , to extricate thy selfe at , and avoid all this , no remedy but turning unto god : otherwise thou canst not but be more miserable than other men ; yea and this must be done speedily also : for thou having knowledge , god is quicker in denying thee grace , and in giving thee up to a reprobate mind , than another man , who is ignorant . he will wait upon another that knows not his will & waies , twenty , thirty , forty yeares , as he did upon the children of the israelites that were borne in the wildernesse , and had not seene his wonders in egypt , and at the red sea : but those that had , he soone sware against many of them , that they should never enter into his rest . christ comes as a swift witnesse against those to whom the gospell is preached , mal. 3. 5. he makes quick dispatch of the treaty of grace with them . therefore few that have knowledge are converted when they are old , or that lived long under the meanes . and therefore you that have knowledge , are engaged to repent , and to turn to god , and to bring your hearts to your knowledge , and that speedily also , or else your damnation will not only be more intolerable than others , but the sentence of it passe out more quickly against you . therefore as christ sayes , ioh. 12. 36. whilst you have the light , walk in it : for that day of grace , which is very clear and bright , is usually a short one . and though men may live many naturall dayes after , and enjoy the common light of the sunne , yet the day of grace , and of gracious excitements to repent , may be but a short one . finis . aggravation of sinning against mercie : by exaggerating the riches of common mercies men sinne against . by tho : goodwin b. d. london , printed by m. f. for r. dawlman , at the brazen serpent in pauls church-yard . mcd xxxvii . the table . the first generall head. what goodnesse , or bounty , patience , and long suffering are in god. page 3. bounty in god described . ibid. 1. he must be a giver . 4 2. what he gives must be his owne . ibid. 3. he must give largely . 5 4. he must give all he gives freely . 6 5. he looks for no recompence for time to come . 7 patience is a further thing than mercy . 8 1. though we injure god , and he be sensible of it , yet he is patient . ibid. 2. he vouchsafeth that time he forbeares them in to repent . 9 3. he waits that men would come in and repent . ib. lastly , long suffering is but patience lengthned out farther . ibid. the second generall head. riches of this goodnesse spent on us . 10 1. they are riches in themselves . ibid. 2. all the world spend on these riches . 11 3. the time he hath forborne men . 12 4. the expensive prodigality of sinners in all ages . ibid. patience is precious . 13 1. in regard of what those manifestations of his goodnesse cost . 13 2. in regard of the usefulnesse . 14 the third generall head. all this patience is used as meanes to bring men to repentance . 16 1. all this goodnesse witnesseth a gracious hand in all these . ib. 2. our owne conscience beares witnesse of offending a good god. 17 3. a common principle will witness against us when we returne evill for good . ibid. an vse of expostulation with sinfull and impenitent men , and considerations drawn from . 18 1. their creation out of nothing . 19 2. their being made men . 20 3. having all the members of a man. 21 4. preparing the world for them . 22 5. suffering them to live a long time in it . 23 6. giving them space to repent in . 25 7. living upon his cost and charges . 28 8. filling up their yeers and time with goodnes . 31 as riches , credit , friends , comfort in them all . aggravations of sinning against mercie . rom . 2. 4 , 5. or despisest thou the riches of his goodnesse , and forbearance , and long suffering , not knowing that the goodnesse of god leadeth thee to repentance ? but after thy hardnesse and impenitent heart , treasurest up unto thy selfe wrath against the day of wrath , and revelation of the righteous judgement of god ? this is the last & most weighty aggravation which the apostle puts into the measure of the gentiles sinfulnesse ( which in the former chapter he had , verse 29. pronounced full before ) to make it fuller yet : their sinning against mercies , and despising the riches of gods goodnesse , patience , and forbearance , the hatefull evill and iniquity whereof , can be better no way set off and illustrated unto mens consciences , than by a display of the riches of that goodnesse which mea sinne against . my purpose therefore is to unlock and carry you into that more common treasury of outward mercies , and leade you through the severall roomes thereof , all which doe continually leade you unto repentance : that then reflecting upon our ungratefull waste , and abuse of so many mercies in sinning , thereby our sins , every sinne , the least , may yet appeare more sinfull unto us , who are lesse than the least of all those mercies . know then , that besides that peculiar treasure of unsearchable riches of grace laid up in christ ( the offer of which neglected and despised , addes yet to all that sinfulnesse , a guilt as farre exceeding all that which shall be spoken of , as heaven exceeds the earth ) there is another untold mine of riches the earth is full of , as the psalmist tells us , and the apostle here , which these gentiles onely heard of , and which we partake of all as much as they . as there are riches of grace offered to you which can never be exhausted ; so there are riches of patience spent upon you , which you will have spent out in the end ; the expence of which , cast up , will alone amount to an immense treasure , both of guilt in you , and of wrath in god , as these words informe us . to helpe you in this account , i will 1. in generall , shew what goodnesse , or bounty , patience , and long suffering are in god. 2. that there are riches of these spent upon all the sons of men . 3. that these all leade men to repentance . and then 4. i will expostulate with you , and aggravate your sinfulnesse , in going on to despise all these by unrepentance , as the apostle here doth . first , in that god is said here to be good , or bountifull : 2. patient , or forbearing : 3. long-suffering , they seeme to note out three degrees of his common mercies unto men . first , he is a good , or a bountifull god : for so , as goodnesse is here used , i exegetically expound it : for though it be true , that goodnesse and bounty may differ ; yet when riches of goodnesse are said to be communicated , it imports the same , and is all one with bounty ; and such is god. and all those noble and royall qualifications and properties which concurre to make one truely good , and bountifull , doe meet and abound in him , in all those good things which he doth bestow ; and are found truly in none but in him : so that it may be truly said , that there is none good but god , as christ sayes of him . now bounty , in the generall , which is in god , may be thus described : it is a free , willing , and a large giving of what is meerly his own , looking for no recompense againe . to explaine this , that you may see , that all these conditions are required to true goodnesse , and all of them to be found in god onely . 1. he that is bountifull , he must be a giver , and bestower of good things : and all he bestows , it must be by way of gift , not by way of recompence unto , or by desert from the party hee bestowes all on : therefore christ sayes , luke 6. 33. that to doe good to those who have done , or doe good to us , is not thank-worthy , nor is it bounty . but god is therefore truely good , because hee simply , meerely , and absolutely gives away all which he bestowes : for hee was not , nor can any way become beholden to any of his creatures ; nor had formerly received any thing from them , which might move him hereunto : so rom. 11. 35. who hath first given him , that hee may recompence him againe ? nay untill he gave us a being , we were not capable of so much as receiving any good thing from him . 2. he who is truly termed good , or bountifull , all that he gives away must be his owne ; and so all which god bestowes , it is his owne . so psal . 24. 1. the earth is the lords . the ground wee tread on , the place wee dwell in ; hee is our landlord . but is that all ? for the house may be the landlords , when the furniture is the tenants : therefore he further addes , and the fulnesse of it is his also : that is , all the things that fill the world , all the furniture , and provision of it both ; all the moveables . ( so psal . 50. 11 , 12. ) the cattell and the fowles upon a thousand hills are mine , sayes hee ; and also all the standing goods , the corne and oile ( which you set and plant ) are mine , hos . 2. 9. yea and the psalmist in the same 24. psalme , adds further , that they who dwell therein are his also : not the house and furniture onely , but the inhabitants themselves . and this , by the most sure , and most soveraigne title that can be , better than that of purchase , or inheritance , of and from another : for he hath made them ; all is thine , because all comes of thee , sayes the same david , 1 chron. 29. 11 , 12. and all things are not onely [ of him ] but [ through him ] rom. 11. 36. that is , they cannot stand nor subsist without him . even kings , ( the greatest and most bountifull of men ) their bounty is but as that of the clouds , which though they showre down plentifully , yet they first received all from the earth below them . 3. he must give largely , it is not bounty else . now god is therefore said to be rich in goodnesse , because he is abundant in it . so we finde it , comparing psal . 33. 5. with psal . 104. 24. in which it is said , that the earth is full of his goodnesse , and his riches ; which we may judge of , by what he sayes in the 27. verse of that 104. psalme , of what an house he keepes , and what multitudes he feeds : all these ( saith the psalmist ) wait on thee , that thou mayest give them meat , and thou openest thy hand , and they are filled with good . king ahasuerus , to shew his bounty , made a feast to his chiefe subjects , but it was but for halfe a yeare , and not to all : some few halfe yeeres more would well nigh have beggard him ; but god doth thus continually . the greatest and most bountifull of men , when they would expresse the largest of their bounty , speake but of giving halfe of their kingdomes , ( so herod , and he did but talk so too ) but god bestowes whole worlds , and kingdomes , as daniel speakes , dan. 4. 35. and gives them to whom he please . 4. he that is bountifull , must give all he gives freely , and willingly . which , though i put together , yet may imply two distinct things : as first , that he that gives , must be a free agent in it , who is at his choice , whether he would give any thing away or no. the sunne doth much good to the world , it affords a large light , and even halfe the world at once is full of its glory : yea and all this light is its owne , not borrowed , as that of the moone and starres is ; yet this sunne cannot be called good or bountifull , because it sends forth this light necessarily , and naturally ; and cannot choose but doe so ; nor can it draw in its beames . but god is a free giver , he was at his choice , whether he would have made the world or no ; and can yet when hee pleaseth , with-draw his spirit and face , and then they all perish , psal . 104. 29. secondly , it must be willing by also : that is , no way constrained , nor by extraction wrung from him , who is to be called bountifull . a willing mind in matter of bounty , is more accepted than the thing , 2 cor. 8. 12. now of god it is said , dan. 4. 22. that he gives the kingdomes of the world to whom he will , and none swayes him , or can stay his hand , ver . 35. yea hee gives all away with delight . so psal . 104. 31. having spoken of feeding every living thing , and of other the like works of his goodnesse , throughout that psalme , hee concludes with this , god rejoyceth in all his workes : that is , doth all the good he doth to his creatures with delight ; it doth him good ( as it were ) to see the poore creatures feed . last of all , looking for no recompence for the time to come . this is another requisite in bounty . sayes christ , luke 6. 34. if you give to receive againe , as sinners doe , this is not thank-worthy : but ver . 35. so doth not your heavenly father : for ( sayes he ) doe good , and hope for nothing againe , so shall you be like your father , and then you shall shew your selves true children of the [ most high. ] in which word , he insinuates a reason why god gives all thus : because he is so great , and so high a god , as nothing wee doe can reach him ; as david speaks , psal . 16. 2. my goodnesse extends not unto thee : he is too high to receive any benefit by what we doe . and even that thankfulnesse he exacts , he requires it but as an acknowledgement of our duty , and for our good , deut. 10. 12. and so much for the first , namely , what goodnesse and bounty is : and how god is truely good , and he onely so . but this attribute of his , and the effects of it , he exerciseth towards all our fellow creatures , and did to adam in paradise . but now to us ward ( as the apostle speaks ) namely the sons of men , now fallen , hee extendeth and manifests a further riches , namely , of patience and long-suffering , which the devills partake not of , the good angels and other creatures : that sinned not , are uncapable of . for as christ sayes , luke 6. 35. in what he bestowes on us , he is kind to such , as are evill and unthankfull . mercy is more than goodnesse , for mercy alwaies doth respect misery : and because all the creatures are subject to a misery , rom. 8. 20 , 21 , 22. of bondage and vanity , therefore his tender mercies are over all his workes . but yet patience is a further thing than mercy , ( as mercy is than goodnesse ) being exercised , not towards miserable creatures onely , but towards sinners , and includes in it more three things further towards them . 1. not only that those persons he doth good unto do offend , and injure him ; but that himself also is exceeding sensible of all those wrongs , and moved by them , and also provoked to wrath thereby ; it is not patience else . so in the 2. of pet. 3. 9. it is not slacknesse ( sayes he there : ) god is not slack : that is , he sits not in heaven as one of the idol gods , that regarded not what acts were kept here below ; or took not to heart mens carriages towards him ; but is long-suffering , or patient ; that is , he apprehends himselfe wronged , is fully sensible of it ; is angry with the wicked every day , psal . 7. 11. he hath much adoe to forbear , even when he doth forbeare , and letteth them alone ; he exerciseth an attribute , a vertue towards them , namely , patience , in keeping in of his anger ; which is as to keepe fire in ones bosome . but secondly , this is not all ; he doth not simply forbeare , and restraine his anger , but vouchsafeth that time he forbeares them in , that they might repent in it ; and his mercies , as meanes leading to repentance . so it followes in that 2 pet. 3. 9. but god is long suffering to us-ward , and his long suffering hath this in it , not willing that any should perish , but come unto repentance . so also revel . 2. 21. it is called space to repent . and all the blessings he vouchsafeth , he gives them as means and guides to leade them on to repentance , as here . and mat. 18. 29. have patience with me , and i will pay thee all . that is , give me a longer day and space to pay the debt in , and be willing to accept it when i bring it , and let me lye out of prison , that i may be enabled to pay it . thirdly , there is yet a further thing in his patience , namely , a waiting , and expectation that men would come in , and repent . so luke 13. 17. these three yeeres have i [ come seeking ] fruit , but have found none : there was an expectation , a longing , a desire it would bring forth fruit , oh when shall it once be , sayes god , ier. 13. last ? in the last place , that other attribute of long suffering , which is the third , is but as a further degree of patience ; but patience lengthened out farther , that is , when god hath beene thus patient , hath forborne and waited for their comming in , and that not for three yeeres , but haply thirty , forty yeeres , and still they turne not ; his patience then begins ( as we would think ) to be ( as it were ) worne out , and his anger begins to arise , as if he could forbeare no longer ; ( as it was towards that tree , why cumbereth it the ground ? cut it downe ) yet hee goes on to spare a man another yeere , and many more yeares still after that ; and endureth with much long suffering ( as rom. 9. 22. ) the vessels of wrath , endures to wonderment , above measure , beyond all expectation , all patience , as it were ; this is long suffering . the second generall head is , that there are [ riches ] of this his goodnesse , &c. expended on us . it is a rich goodnesse , patience and long suffering : rich in themselves , in regard of their abundance , as they came from him : and rich also in regard of their precious usefulnesse unto us , as they may be improved by us . first , in themselves they are rich : if wee consider what is expended , all that while , hee layes out , not simply his power to sustain and uphold all things , and to maintaine us freely : so to doe is nothing to him . for whilst he doth but so , nothing goes out of purse , or is detracted from him ; ( as i may so speak ) he feeles not the expence either of power , providence , &c. all this cost him but words : for he upholds all , creates all by the word of his power , hebr. 1. and thus to maintaine the angels , and to have maintained all mankinde before they fell , had beene no more . but ( my brethren ) when now he maintains us sinners , not simply power goes forth from him , but his glory is expended , and taken from him , and for the while wasted , detracted from ; he loseth , at present , every day infinitely by us , and he is sensible of it ; every sinne takes glory from him , robs him , as he himselfe complaines : that he who made the world , upholds it , ( keeps it together , as the hoops doe the barrell , it would fall to pieces else , to nothing ; in whom all live , as fishes in the sea , yea upon whom all live ) that he should live unknown , unthought of , unserved ; yea disgraced , dishonoured in the world , and have this world lost to him , as it were ; and sinne , the devill , wicked men , to have all the glory from him , to be exalted , to carry the whole world afore them : this spends upon him , he had need of riches to doe this . secondly , consider the multitude of sinners , that thus spend , and live upon these riches , no lesse than all the world : hee had need of multitudes of patience in him : he forbeares not one , but all and every one . we looke upon one man , and seeing him very wicked , wee wonder god cuts him not off ; we wonder at our selves , that god did not cut us off before this , when once our eyes are opened : nay then cast your eyes over all the world , and stand amazed at gods forbearance towards it . take the richest man that ever was , to have millions of men in his debt , it would undoe him soone . all the world are in gods debt , and run still in debt every day more and more , and yet he breaks not , nay breaks not them . nay thirdly , to manifest this abundance yet more , consider not onely the multitude hee forbeares , but the time he hath done it : to forbeare much , and to forbeare it long : he hath forborne , and beene out of purse from the beginning of the world , since men were upon the face of the earth , five thousand yeeres and a halfe already ; and how long it is yet to the day of judgement , wee know not : and yet ye see , he is as patient , and as bountifull now in the latter dayes of the world , as he was at the first . did that greatest convert that ever was , that had not lived past thirty yeeres in his sinfull estate ( for he was young when he held the stoners clothes that stoned stephen ) and yet was the chiefest of sinners , did he yet ( as himselfe sayes ) thinke himselfe a patterne of long suffering , 1 tim. 1. 16. though it a great matter god should forbeare so long ? what is the whole world then ? if he , being but one small poore vessell , was so richly laden with the riches of gods patience , how is this great bark of the world then fraught , that hath gone over so vast a gulfe of time ? how much of these his riches have been laden in it ? and then fourthly , adde to this the expensive prodigality of all these sinners in all ages ; every sinner spends something , and how lavish are men of oathes ? all the thoughts of mens hearts from their youth up , they are evill , and onely evill , and continually : and how much then hath every man spent him ? every sin is a debt . in the second place , this is a rich goodnesse and patience in regard of the preciousnesse and usefulnesse . first , precious , in regard of what all these manifestations of his goodnesse and forbearance cost , even the blood of his sonne , who as a lord hath bought and purchased all wicked men ; their lives , and their reprivall , all that time that here they live ; and all the blessings and dispensations of goodnesse , which here they do enjoy . christs mediation so far prevailes with god for all the world , that it puts a stop to the present proceedings of justice , which otherwise had said of all , that day thou sinnest , thou dyest . so that as christ may be called the wisdome and the power of god ; so also the patience and the long suffering of god. for , for his sake , and through his meanes , it is exercised : god would not shew a drop of mercy , but for his sonne . which , i take , strongly and clearly intimated , in that dealing of his , with the jewes , ( exod. 23. 20. compared with exod. 33. 2 , 3 , 4 , &c. immediately after god had given the law , ( by the rules and threatnings whereof , god the father in his government was to proceed ) and after they had transgressed it , he there declares , that he could not goe with them : rested thee , and told thee , this world was no place for thee , for hell is onely our owne place , acts 1. 25. thou shoulest have beene executed the first day . and is not so much time of ease from punishment infinite mercy ? cast but your thoughts upon the angels that fell , that have been in hell from the first moment of their sinning , doe but thinke with your selves , what they would give to have so much time , cut out of that eternity , they are to run through , & to have it set apart for ease , and to be void of torment ; if the rich man in hell , made it such a great suit , and counted it so great a favour to have but one drop of water ( which could but for a little while ( scarce more than a moment ) have cooled and eased , not his whole body , but the tip of his tongue only ) how much more would he have thought it mercy , to have lived so many yeares againe as he had done free from torment ? what is it then for thee , to live so many yeares free from the falling of the least drop of that wrath , whereof the full vialls should have been poured out many yeares agoe ? the same law was out against us , which was out against the angels ; that day thou eatest , thou shalt dye the death : what put the difference ? the apostle tells us , his long suffering to us ward : not to them : for in chap. 2. 4. he had told us that hee spared not the angels which fell , but posted , and threw them into hell , as soone as they had sinned . sixtly , but further , in the 6. place ; is this all ? hath it beene barely a time of ease given thee , a time of reprivall ? no , it hath beene more , space to repent , and so to obtaine thy pardon in , rev. 2. 21. and as it hath beene more than ease of torment unto thee , so also consider it hath beene more than slacknesse in him that hath afforded it to thee , as the apostle there doth tell us . it is not that he hath tooke no notice of thy offending him , but he is sensible of every idle thought , of every oath , vaine word , and as the scripture tels us , he is pained at the very heart , in so much as he repents that ever he made thee ; he is angry with thee every day thou risest , every time hee lookes on thee , when ever he meets thee going into the taverne to be drunk , the whorehouse to be uncleane , when he meets thee reeling in the streets , he hath much adoe to forbeare killing thee , as he had to forbeare moses when he met him in the inne : he is ready to have a blow at thee , and it should not need be any great stroake , or fetching his arme about ; if he did but blow on thee , thou wert consumed . to suffer thee to live , doth therefore cost him much riches of patience ; but to cut thee off , need cost him nothing : hee can doe that with ease . but further , all is joyned with a willingnesse that thou shouldst repent , and not perish , as that place tells thee . it were much mercy for a traytor to be reprived , to have a lease of his life for twenty yeeres , though there were no hope nor meanes of obtaining his finall pardon after that time spent , and this also , though moneth , a yeere ? what others , who have laine gasping , would have given a world for time againe , ( as i have heard one crying day and night ( call time againe ) or if not then , oh what in hell : the third thing i am to shew , is , that all this goodnesse , patience , and forbearance , is afforded towards you as a meanes , and helpes to bring you to repentance . acts 17. 26 , 27 , 28. god ( sayes the apostle there ) hath allotted to men , both their times to live in , and also their places of abode and habitations , all richly furnished with blessings to uphold their lives & beings . and to what end are both these thus afforded ? that they might seek the lord , if by groping after him ( even as men in the darke ) they might haply finde him . but men being in the darke , and destitute of guides to bring thē unto god , may yet be as far of finding him as ever . therefore adde but the words of my text , to what the apostle sayes there , and we see , that this goodnesse of god takes us by the hand , and leads us to repentance ; to turne from sinne unto god , and so to finde him . and thus lead are you unto god , by the help of three severall guides , which each after other sweetly leade you , and point you out to this . first , all this goodnesse beares witnesse to your hearts of a gracious hand that extends it self in all these ; therefore in that 17. of the acts , he subjoynes , god is not far off any of us . that there is a good god bestowes all things on you , is a thought lyes at next doore of all his blessings , not far off . yea they all ( sayes the apostle to the same gentiles , acts 14. 16. ) doe beare witnesse of him , ( though they went on in their owne wayes ) yet ( sayes he there ) god left not himselfe without witnesse ; that is , an impression on their hearts that his good hand bestowed all on them , when he filled their hearts with foode and gladnesse . secondly , his goodnesse having brought thus god to mens thoughts , then your owne consciences take you , and leade you downe into your selves , and beare witnesse , that you by walking in your owne wayes , doe nothing but provoke and offend this good god. so rom. 2. 15. and then thirdly , there is an indelible principle common to all men to love those who love them ; which after the two former have brought you hitherto , point , you to repentance , as the conclusion . [ shall we goe on to sinne against this good , so good ? returne evill for good ? ] is not this a naturall necessary consequent out of all these , to say as they , let us therefore feare the lord , who giveth us the early and the latter raine , as it is ier. 5. 26 , 27 ? and though men are said not to know this , in the text , yet the meaning is , they doe not throughly and effectually consider thus much , so as thereby to be brought to repentance , yet however there is such a witnesse of all this in all mens hearts , and thus are they led on unto repentance , would they see their way and follow their guide . the use shall be an use of expostulation ( as here the apostle carryes it ) with men sinfull and impenitent , for going on to sinne against all this mercy ; together with an aggravation of their sinfulnesse hereby . men , if young , doe usually take the advantage of this their precious time , ( which out of so much long suffering is vouchsafed them ) and of all those precious opportunities , and blessings they enjoy , to improve them onely , in reaping and gathering in to themselves the pleasures of sinne ; making the time of youth their harvest of sinning , and yet thinke to escape by repenting , afterwards : and then when old , after they have already enjoyed a long and a faire sunshine day to turne to god in , and to have sowne much seed to the spirit , the comfort whereof they might now have reaped ; yet as they have altogether neglected so to doe all their youth , so they goe on to doe so still , whilst they see they have any day left , be it never so neare the setting ; and doe choose rather desperately to venture their estate in the world to come , upon the riches of his mercy pardoning , ( though without all care and endeavour to change their hearts or lives ) upon the experience they have had of the riches of his mercy forbearing them in this world , thinking to finde him the same in both . with all such , let me reason a little , and from the riches of gods goodnesse , patience , &c. spent upon them , at once expostulate with them , for their impenitency , and aggravate to them their sinfulnesse , and also , if possible , prevail with them to goe on to despise it thus no longer . and if there be any principle of common ingenuity , any sparke ( i doe not say of grace , but of goodnesse of nature ) left unextinguisht , me thinkes it should affect you , and doe some good on youere i have done . and to that end , consider a little , and compare together gods loving kindnesses towards you , and your unkind dealings towards him . to begin at the very beginning of thy being : how much riches of goodnesse were there laid and buried in thy foundation ? when the first corner stone was laid , when thou wert made a man , ( besides the cost which hath beene spent upon this building since ) and , cursed as thou art , even that very foundation was laid in bloody iniquities , in which thou wert conceived ; and the very materialls of soule and body , thou consistest of , being tempered with sinne , like the stone in the wall , and beame out of the timber , cry out every moment to god against thee , as edom did , rase it , rase it , even to the very ground . consider how but the other day thou were meere nothing , and when an infinite number that never were nor shall be , were in as great a possibility of being as thou , ( for when he made this world , he could have laid it aside wholly , and created millions of otherworlds ) yet he chose thee to have a roome in this , but one world , ( for he means to make no more ) and this world could have stood without thee , and did before thou wert , and shall doe when thou art gone : yet he called thee forth out of nothing , and by his almighty power , bade thee stand forth when there was no need of thee . i say he chose thee to have a being : for as there is an election of things that are to salvation , so out of things that were not unto being . and wretch that thou art , if thou repentest not , thou destroyest what god hath made , and hadst better have kept nothing still , and never have peept out , or else to skulk into thy first nothing againe , for thou art lost , better never to have beene borne . secondly , consider yet more goodnesse . thou mightest have beene admitted into the lowest forme of creatures , have beene a worme , a flea , a flye , which we men fillip and crush to death at pleasure : but to be made a man , created one of the states , barons , lords of the world the first houre , admitted into the highest order , crowned a king in the wombe , as david sayes of man , psal . 8. 5. made a little lower than the angels , but crowned with glory and honour ; made to have dominion over all the works of his hands . the one halfe of thee is more worth than a whole world , [ thy soule ] as christ sayes , that went to the price of soules ; upon which god hath bestowed an eternity of being , and made it the picture of his face , his image , when other creatures do weare but his footsteps . and thy body the other peece , and indeed but the case , the sheath , ( as daniels phrase and the chaldee hath it , dan. 7. 15. ) of thee , what a curious workmanship is it ? wonderfully and fearfully made , as david sayes , psalm . 139. 15. curiously wrought in the lower parts of the earth : so there he calls the womb ; because as curious workmen , when they have some choice piece in hand , perfect it in private , and then bring it forth to light for men to gaze at : so god out of a teare , a drop , he hath limmed out the epitome of the whole world ; the index of all the creatures . sunne , moone , starres , are to be found in thee . and yet wretch as thou art , thou art withall the epitome of hell , and broughtest into the world with thee , the seeds and principles of all the villanies , that have beene acted in the world , and if thou repentest not , thou hadst better have beene a toad , or serpent , the hatefullest of creatures ; and wouldst change thy condition with them one day . thirdly , being a man , hast thou all thy members that belong unto a man ? it is because hee wrote them all in his booke , psal . 139. 16. if he had left out an eye in his common-place booke , thou hadst wanted it ; is not that a mercy ? aske the blinde . if thou hadst wanted those windows to looke out at , thy body would have beene a dungeon , the world a prison . if a tongue ( which is thy glory ) or an eare , thou hadst lived among men , as a beast among men . and yet when god gave thee all these , what did he but put weapons into an enemies hand ? for hast thou not used all these , as weapons of unrighteousnesse ? insomuch as the tongue , but one member , is called a world of iniquity by the apostle ; and if thou repentest not , thou hadst better ( as christ sayes ) have entred into the world without an eye , an care , a tongue , than with these goe for ever into hell . fourthly , when thou wert taken out of the wombe , ( where thou didst remaine , but whilest thou wert a framing ) what a stately palace hath he brought thee into , [ the world ] which thou findest prepared , and ready furnisht with all things for thy maintenance , as canaan was to the children of israel ; a stately house thou buildest not , trees thou plantedst not , a rich canopy spangled , spread as a curtaine over thy head ; he sets up a taper for thee to work by [ the sun ] till thou art weary , psal . 104. 23. and then it goes down without thy bidding , for it knows its going downe , ver . 19. and then he drawes a curtain over halfe the world , that men may goe to rest , thou causest darknesse , and it is night , ver . 20. an house this world is , so curiously contrived , that to every roome of it , even to every poore village , springs doe comes as pipes to finde thee water . so psal . 104. 10 , 11. the pavement of which house thou treadest on , brings forth thy food , ver . 14. bread for strength , wine to cheere thy heart , oyle to make thy face to shine , ver . 15. which three are there synecdochically put for all things needfull to strength , ornament , and delight . the very chambers of that house ( as david calls them ) drop fatnesse , and water the earth , ver . 13. hee wheeles the heavens about , and so spins out time for thee , every moment of which time brings forth some blessing or other , and no one is barren . therefore psal . 65. 11. the yeere is said to be crowned with goodnesse : a diadem of goodnesse encircles it round : and yet thou hast filled this world thou thus art brought into , with nothing but rebellions , as hee hath done with blessings , and hast piled up sins to heaven ; and thou hast pressed all these armies of blessings thou findest the world filled with , to fight against their maker , under the devills banner , whom thy wickednesse sets up as the god of this world . and as the yeere is crowned with goodnesse , so thy yeeres with wickednesse , and no moment is barren ; but all thy imaginations are evill continually . yea thou hast sinned against heaven and earth , and subjected the whole creation unto vanity , laden the earth , and filled it so with wickednesse , that it groanes , the axeltree of it is even ready to crack under thee , and the ground thou treadest on to spue thee out . fiftly , since thou camest into the world , what a long time hath god suffered thee to live in it ? hee hath not spared thee three yeares onely , ( as he did the figtree ) but thirty , forty . and when thou first madest bold to thrust forth thy trayterous head into the world , death ( which thy sin brought into the world with it ) might have arrested but for one treason , and though all that time of his reprivall he carryes and behaves himselfe never so obediently . but unto thee , this time hath beene more than a longer day of life , and putting off the execution ( which for the guilt of that first rebellion should have been acted on thee in the womb ) it hath beene time to repent in : and yet hath not this time of thy reprivall made thee so much the more rebellious ? and hast not thou spent all this time in making up the measure of thine iniquity full ? and hath it beene will ingnesse onely in god that thou shouldest not perish ? yea more , joyned with waiting also , when it should once be , thinking the time long , as longing and desiring that thou wouldst repent , that he might pardon thee . thus ierem. 13. last , god expresseth himselfe , when shall it once be ? yea and consider how many dayes of payment have been set , and how many promises made , and broken all by thee , and yet still hee walteth unto wonderment . thou receiuedst presse money at thy baptisme , when thou didst promise to forsake the devill and all his workes , and to begin to serve him , when thou shouldst begin to discerne betweene good and evill . but no sooner did the light of knowledge dawne in thy heart , but thou beganst to fight against him ; and thy first thoughts to this day have beene onely and continually evill . and then ( haply ) in thy younger yeares , before thou hadst tasted of the pleasures of sinne , he gave thee an inkling , by meanes of thy education , of his goodnesse towards thee , and of that happinesse to be liad in him , and thou hadst the first offer of him , ere thy tender yeares were poysoned by the world ; and he hath dealt with thee againe and againe , both by his word and spirit ; not waited onely , but wooed thee , and hath beene a suiter to thy heart long : and i appeale to your hearts , how many promises you have made him , of turning from all your rebellions to him , after such a sermon , which was brought powerfully home : in such a sicknesse , and in such a strait , thy conscience knowes full well : and still god hath made tryall of thee , and given thee longer day ; and though thou hast broke with him againe and againe , yet he hath forborne thee againe and againe , and hath waited this twenty , thirty , forty , fifty , sixty years , when thou shouldest come in , and be as good as thy word , and still thou hast failed him . and yet behold and wonder , and stand confounded at the riches of his long suffering , that after so many yeares expence , and promises broken by thee , expectations failed in him , and many mockeries of him , after all this he is yet willing to accept of the remainder , if thou wouldst spend the rest of the time , left thee in the flesh , according to his will , as the apostle speaks , 1 pet. 4. 3. even to lose principall , use , and all , for what is past , and requires but the same composition was propounded the first day ; yea and not onely so , but with promise to become a debtor unto thee , to bestow further riches on thee than ever yet thou sawest , or art able to conceive : yea and all this , when he could have his penyworths out of thee another way , and lose not one farthing by thee , but by punishing thee in hell , recover all to the utmost . neither , seventhly , hath it beene barely and simply an act of patience and forbearance , though joyned with this willingnesse , thou shouldst not perish ; or meerely a permissive act of suffering thee to live . but god shewes forth yet more riches of goodnesse joyned with this long suffering ; in him ye live , and move , and have your being ; and dost thou live in him onely ? nay thou livest on him also , upon his cost and charges ; i have hung upon thee ( sayes david ) from my mothers wombe . and consider what thy life is , that of so small a bottome , he should spin out so long a thred ! had hee not drawne it out of his owne power , as the spider doth her web out of her owne bowels , it had beene at an end the second minute ; to maintaine that radicall moisture , that oyle that feeds the lampe , and light of thy life , that radicale balsamum , this is as great a miracle as the maintaining the oyle in the cruze of the poore famished widow . and further yet ; hath he maintained thee onely ? nay more , hath he not defended thee , tooke thy part , protected thee , tooke thee under his wing , as the hen doth her chickens , to shelter thee from those many dangers thy life hath been exposed unto ? otherwise , how many wayes , ere this , hadst thou been snatcht away out of the land of the living ? is thy case , the case of the figtree onely , which before we mentioned , that when god cryed , cut it downe , another cryed , spare it ? but there have beene many have cryed , cut thee downe , and god hath cryed , spare thee : there is never a minute , but the devills would have had a blow at thy life , as he longed to have had at iohs . that thou , a poore lump of flesh , shouldst walke through , and in the midst of such an host of fierce and cruell enemies , whose hearts are swelled with malice at thee , and god should say to them all , concerning thee , as he did to laban concerning iacob , touch not this man. and yet if thou wert not liable to their malice and power , yet consider how many dangers and casualties , besides , thou hast beene kept in , and from ; as falls , drowning , killing many wayes ; how often have the arrows of death come whisking by thee , took away those next thee , ( haply of thy kindred , brother , sister , yoke-fellow , of the same house , family with thy selfe ) and yet have missed thee ? and if we look no farther than these dayes of mortality we have lived in ; two great plagues in this kingdome , how have the most of us all here survived , and now the third is increasing and growing upon us ? to have our lives in such deare yeares of time , when to have our life for a prey is mercy enough , as ieremy told baruch ! that these arrows should flye round about us , over our heads , and misse us ! that gods arrests should seize upon men , walking , talking with us , and spare us ! how often , many other wayes , hath thy neck been upon the block , and the axe held over , and yet hath fallen besides ! to goe no farther than thy own body , the humours thereof , if god should not restraine them , would overflow and drowne it , as the waters would the earth , if god should not say to them , stay your proud waves . and when in a sicknesse they have been let out , yet god hath kept a sluce , that so much should break forth , and no more , which should purge , and wash the body , and make it more healthfull , as the overflowing of nilus doth . and when then thy body hath been brought low and weake , and like a crazy rotten ship in a storme , taking in water on all sides , so that all the physitians in the world could not have stopt those leakes ; yet hee hath rebuked wind and sea , hath careened , mended thee , and launched thee into the world againe , as whole , as sound , and strong as ever ; and god hath said , as iob. 33. that thou shouldst not dye . in a word , if thou consider but what thy life is , and the dangers it is subject to , thou wilt acknowledge it as great a wonder to preserve it , as to see a glasse , that hath beene in continuall use , gone through many hands , and hath had many knocks , and falls , to be kept for forty , fifty , sixty yeeres whole and unbroken : god hath carryed thy life in his hand , as it were a candle in a paper lanthorn in a strong windy night , and kept it from being extinct , when as wee often see in many , that a little cold comes but in at a little cranny , and blowes their candle out , as iob speaks . and eightly , how have these yeeres and hours of thy time been filled up with goodnesse ? and with how many comforts ? for a traytor to live , though but upon bread and water all his dayes , what favour is it ? and so hadst thou lived all this time , never so miserably , though all thy dayes thou hadst eaten thy bread in darknesse , and hadst had much sorrow with thy sicknesse , ( as solomon speaks . ) some there are , who , as iob speaks , iob 21. 15. dye in the bitternesse of their soules , and never eate with pleasure , scarce seeing a good day ; and if this had beene thy case , yet this is infinite mercy . even whatsoever is on this side hell , is mercy . lam. 3. 22. say they in the worst estate the church was ever on earth , it is thy [ mercies , ] not mercy onely , but multitude of mercies are shewne us , that we are not consumed , because his mercies are renewed every morning . if at the brink of hell , and not in , it is mercy . but hath he not all this while filled thy heart with food and gladnesse , as the apostle speaks , acts 14. 17 ? it were infinite to goe over the particular kinds of common comforts , which god vouchsafes men here : not halfe the riches of his goodnesse is yet told : it would require an age to make an inventory of them . hast a house in the world to hide thy head in , and keepe thee from the injuries of the weather ? ( which was more than christ had ) god he is thy landlord , ( though it may be thou payest him no rent ; ) he it is that builds the house , psal . 127. 1. hast a bed to lye upon ? he makes it , especially in thy sicknesse , psal . 41. 3. hast thou sleepe ( which is the nurse of nature , the parenthesis of all thy cares and griefes , ) he rocks thee asleep every night ; and as he gives thee a house , so hee gives thee rest , psal . 127. 2. it is god keeps off those gnatts of distracting cares , and griefes , and thoughts , and terrors of conscience , would buzze about a man , and keepe one continually waking . and when thou sleepest , is thy sleepe pleasant to thee ? god makes it so , ier. 31. 26. hast thou cloathes to cover thy nakednesse ? reade old iacobs indentures , gen. 28. 20. and thou shalt see by them whose finding they are at ; if thou wilt give mer rayment , that is one of his conditions mentioned . yea , doe thy cloathes keepe thee warme ? even this is attributed to him , iob 37. 17. he fills thee , feeds thee , spreads thy table , serves thee , fills thy cup , as david describes his goodnesse , psal . 23. 5. and gives thee thy meat in due season ; and hath not failed thee a meales meat , but thou hast had it at thy appointed time , as iob speaks . and hast thou health ? which is the salt to all these blessings , ( without which thou wouldst say , thou hadst no pleasure in them ) he is the god of thy health , and keeps off diseases . exod. 15. 26. i will put none of those diseases on thee ; i am the lord who healeth thee ; that is , preserve thee from them which else would seize on thee . and these mercies hee vouchsafeth unto you that are the poorest , and loades you with these and the like benefits every day . but hast thou riches added to these , and abundance ? the blessing of god maketh rich , prov. 10. 22. though thou hadst them by birth , yet hee made those friends , and parents of thine , but feoffees in trust for thee : they were no more , it was god who bequeathed them , eccl. 2. last . or whether thou hast got them since by thine owne industry , it is hee gives thee power to get wealth , deut. 8. 18. prov. 12. 24. and out of a small estate maketh men great , iob 8. 7. it is hee by his providence hath stopt the secret issues and draynes of expence , at which other mens estates runne out ; hath stopt that hole in the bottome of the bag , as the prophet speaks . and with these riches hath he given thee a heart to use them . this , as it is a farther mercy , eccles . 5. 19. and chap. 6. 2. so also from him , as it is noted there . or hast thou credit ( which is better than riches ? so sayes solomon , prov. 22. 1. ) it is god who gives it , not thy wisedome , parts , or worth : eccles . 9. 11. favour is not alwaies to men of skill : that is , not acceptation of what they doe , without a farther blessing from god. therefore besides the gift of wisdome , he gave a further promise of honour also unto solomon , 2 chron. 1. 11. it is god who fashions mens opinions . the apostle prayes to god his service might be accepted of the saints , though no service was like to be more acceptable , for it was the gathering and bringing in of almes and reliefe to them . it is he rules mens tongues , bids men blesse , as well as he bade shimei curse : and he hath kept thee from such grosse sinnes , which , as flyes , would have putrifyed the oyntment of thy good name , who also conceales those thou hast committed , and hides thee from the strife of tongues , iob 5. 21. hast thou friends , or doe any love thee ? ( wherein much of the comfort of our lives consists , and therefore david sayes of ionathan , 2 sam. 1. 26. thou wert pleasant to me ) it is god who gives favour in mens eyes : so hee did ioseph , gen. 39. 21. if any man or creature doth thee a kindnesse , he toucheth their hearts , ( as it is said of the men who clave to saul ) and visits for thee ; he made the aegyptians beyond all reason the israelites friends , gave them favour in their eyes , as the text tells us . and hence , gen. 33. 10. iacob sayes , he saw the face of god , in reconciled esaus face ; for gods favour appeared in his looke . he put you into your callings , ranks , and stations , gives you all your skill , successe in them ; the meanest of trades , to sow , and plough , and thresh , they are from the lord , who is wonderfull in working , ( esay 28. from the 23. to the end ) even as well as the skill of the most curious ingraver , limbner , or embroyderer ( as of bezaleel ) the scripture sayes , god was his master , taught him . hast thou enlarged parts and gifts for higher imployments ? it is not thy birth , or age hath acquired them unto thee : iob 32. 8 , 9. great men are not alwaies wise , therefore it goes not by birth ; nor have the aged alwaies understanding , it goes not onely by experience ; but it is the inspiration of the almighty . and hast a calling answerable to thy parts , to be a scholler , and have thy minde enriched and ennobled with the best and choisest jewell the world hath , wisdome and knowledge ; whereby the minde is elevated as much above other mens , as they are above beasts ? god hath beene thy great tutor , the mind of man is gods candle , and hee maketh wiser than a mans teachers , as he did moses in egyptian learning , daniel , david . to conclude , hast thou comfort in all these ? in riches , learning , credit , wife , children , meat , drink , &c. hee puts in all the sugar , delight and pleasure that especially depends on him ; even to fashion the heart to all these . as ayre lights not without the sunne , nor wood heats not without fire ; so neither doth thy condition comfort thee without god. and therefore acts 14. 17. it is said , he filled their hearts , as with food , so , with gladnesse . and besides all these , consider the many peculiar passages and turnings of his providence towards thee for thy good ; the working of things together , ever and anon to doe thee a good turne ; the packing and plotting all for thee , better than thou couldst have plotted for thy selfe ; as thy reliefe in many streights , successe in many businesses ; he workes all our works in us and for us , as esay speaks , esay 26. hath he not taken such speciall care and providence of thee , as if hee had regarded no man else in the world ? and now when thou hast considered all , bethinke thy selfe withall a little of thy dealings towards him : what have beene the effects and fruits of all this goodnesse ? hold up thy head man , looke god in the face . it is well yet , that shame begins to cover thee . how hath that his patience and long suffering , vouchsafing thee space to repent , wrought with thee ? how nigh to repentance hath it brought thee ? such is the perversenesse of mans nature , as solomon tells us , eccles . 8. 11. that because sentence against an evill worke is not presently executed , therefore the hearts of the sonnes of men are fully set to doe evill : because god defers punishing , they defer repenting ; thou thinkest to spend the most precious of thy time and strength in sinning , and give god the dreggs , the bottome , the last sands , thy dotage , which thy very selfe and friends are weary of , and all these blessings and comforts which god hath vouchsafed thee , how hast thou used them against him ? this oyle which should have beene fuell to thy thankfulnesse , hath encreased the fire of thy lusts , and thy lusts have consumed them all , iames 4. the riches hee hath given , thou hast made idols of , and sacrificed thy dearest , morning , daily thoughts and affections unto , as god complaines , ezek. 16. from the 15. and so on : [ his meat ] ( as at the 29. ver . he calls it ) thou sacrificedst to thy belly , which thou hast made thy god ; thy strength to women ; the wealth hee hath given you , you have made use of , but to live at a high rate of sinning , and to procure the sweetest bits , the daintiest and most costly sinnes ; the edge of that sword of power god hath put into thy hand , thou hast turned against him and his , haply both his children and ministers ; so that god , by giving thee all these , hath but made thee more able to offend him , and hath strengthned an enemy , and by sparing thee thus long , hath but made thee more bold to doe it ; all his mercyes have but fortifyed thy heart against him ; doe ye requite the lord thus , ye foolish people and unkind ? as moses expostulates the case , deut. 32. 6. as christ said to the jewes , for which of all my good workes doe yee stone me ? so say i to you , for which of all his mercies is it , ye sinne against him ? what , to fight against him with his owne weapons ? to betray all he gives you into the devills , his enemies hands ? what iniquity did you ever finde in him , thus to deale ? god will one day thus expostulate his cause with you , and heape coales of fire upon all your heads , ( if that you turne not ) because you have rendred him evill for good : and all these mercies thus abused , will be as so many coales to make hell fire the hotter . and to reason this point yet further with you out of the text , and what arguments it will afford to work upon you . consider , first , what it is thou doest ; whilest thus thou goest on , thou art a despiser of the riches of his goodnesse : that which is opposite to goodnesse , must needs be transcendently evill . what , art thou evill , because god is good ? and so much the more evill , by how much the more he is good , surely there must needs be an unexhausted treasure of wickednesse in thee , which will also cause in the end a treasure of wrath in him ; what and sinne against mercy , patience , long suffering , added to goodnesse ? of all attributes , as the richest to the most glorious ; for it is that he glories in : in the abusing of which , therefore he thinkes himselfe most debased : of all attributes the tenderest : what , kick against his bowels ? so are his mercies called : canst hit him no where else but there ? to despise a mans wisdome , power , learning , is not so much as to despise his love ; what canst thou imagine will become of thee , when thou commest to dye ? what is it thou wilt then come to plead and cry for ? o mercy , mercy ; why wretch that thou art , it is mercy thou hast sinned against . riches of mercy and patience abused ; turnes into fury . i may allude to that speech , 1 sam. 2. 25. if a man sinne against his brother , the iudge shall judge him ; but if against god , who shall plead for him ? so hadst thou sinned against any other attribute , mercy might have pleaded for thee ; but if against mercy it selfe , who shall ? well , if thou goest on thus to doe so still , thou hast a hard heart ; it argues the greatest hardnesse of all other ; that is the second . you use not ( however it comes to passe ) to deale thus with the worst of men , sinner like to your selves ; but to them that love you , you tender love againe , luke 6. 33. and will you deale so with god ? is it a small thing to weary men , but you must weary god also ? sayes esay , 7. 13. hee thought it infinitely lesse to abuse men than god ; but you carry your selves as men , to men , but as devills towards god ; herein ye have not the hearts of men in you ; not principles of common humanity , whereby ye differ from beasts ; the cords of love are called the cords of a man , hos . 11. 6. the spirit of man breakes , melts under kindnesse ; beasts indeed yee use to prick with goades , but the cords of a man are the cords of love ; no principle being more deepely engraven in mens hearts , than this , to doe good to those who doe good to you , mat. 5. 46. nay , would ye had herein yet the hearts of beasts ; the oxe knowes his owner , the asse his masters cribb , but my people have rebelled against mee . a sinne so much against nature , that he calls upon those creatures , who have no more than meere nature in them , viz. the heavens to stand astonisht at it . but as nature elevated by grace , riseth higher than it self ; so being poysoned with sinne , it is cast below it selfe , sins against it self , and the principles which are begotten in and with it selfe ; if it were not so , how were it possible thou shouldst hate him , who never did thee hurt ? and goe on to wound him , who weepeth overthee ? and despise that in him most , which seekes to save thee ? and load him with sins ? amos 2. 13. who loades thee daily with his mercies , psal . 68. 19. there is a third consideration the text suggests , to shew the fearfulnesse of thy sin in this respect ; and that is , that thou goest on every minute sinning and in impenitency , by despising his goodnesse , to treasure up wrath against the day of wrath ; to sin against mercy , of all other encreaseth wrath ; thou must pay treasures , for treasures spent . as thou lavishly spendest riches of mercy , so god will recover riches of glory out of thee : god will not lose by thee , but will reckon with thee in wrath for every offer of patience spent ; for every sand of long suffering that runs out , hee drops in a drop of wrath into his vialls , and it will prove a treasure , such a treasure as shall bring in an eternall revenue of glory unto god , of all his glory lost , and riches spent , with advantage ; such a treasure , as will aske an eternity of time to be spent upon thee , and yet be never emptied or made lesse ; and the longer thou goest on , the greater heap it will swell unto . and dost thou know and consider how fast this treasure fills , and how much the longer thou goest on to adde to it , still the more thou addest , still the last yeere more than all the yeeres before ? every minutes impenitency adding to this heape and summe , as new figures added in a summe use to doe ; the first is but one , the second makes it ten , the third an hundred , the fourth a thousand , and what a summe will this grow to ? ay but thou wilt say , tush , i am in prosperity , in health , wealth , and ease , and to day shall be as to morrow , and much more abundant . esay 56. 12. well , but fourthly , consider out of the text , that there will come a day at last , the morrow whereof will be a day of wrath : it is treasuring up now , but is not brought forth till the day of wrath , till which day thou mayest goe on and prosper , as iob giving us the reason why wicked men prosper here , sayes , chap. 21. they are reserved to the day of wraths , in the plurall , because treasures are laid up against then ; thou art yet spared , because thy sins are not yet full , and that treasure is not full , as the sins of the amorites were not ; and all this thy present prosperity fits thee but for hell . so rom. 9. 22. they are said to be vessells fitted for destruction , by long suffering . and so nahum tells us , they are but as stubble laid out in the sunne a drying , till it be fully dry , nahum 1. 10. that it may burne the better ; and like grapes that are let to hang in the sunshine till they be ripe , revel . 15. 16. and so thou for the winepresse of gods wrath . but thy senselesse heart may hap to say , i see no such thing , and these are but threats , i thinke so ; therefore it is said in the text , that it is a treasure ; which , as treasures use to be , is hid till that day comes , & then revealed , as the words have it . for though thou seest not this day a comming , yet god who sits in heaven , sees thy day a comming , as david sayes , psal . 37. 13. who is therefore said to see it , because himselfe sees it not ; and it is a comming faster than thou art aware of it , 2 pet. 2. 3. damnation slumbereth not , though thou dreamest not of it ; lingreth not : as an hue and cry , it is sent out , and is on its course , and will in the end overtake thee , and that when thou least thinkest of it , as a theefe in the night , when thou art asleepe , yet dreamest not of it , 2 thes . 5. when thou art least prepared for it , as in the old world , when they were eating and drinking : as god watcheth when his child is at the best and ripest , and then takes him ; so he will watch thee to take thee for thy neglect , at thy worst , and give thee haply no time to prepare ; they goe downe to hell in a moment , psal . 73 9. finis . imprimatur ; tho : weekes . r. p. ep o : lond. cap. domest . notes, typically marginal, from the original text notes for div a01894-e1150 gen. 2. heb. 1. 2. rom. 1. 2 sam. 14. 14. isa . 40. rom. 6. 1 pet. 5. 〈◊〉 〈◊〉 notes for div a01894-e5810 doct. to sin against knowledge is the highest aggravation of sinning . demonstratiōs of the point , by comparing it vvith other kinds of sinning . how much sinnes against knowledge doe transcend sins of ignorance . in sins of ignorance there may be a supposition , if he had known it , he would not have done it : but not so in these . the vast difference between them , appears in the repentance god accepts for each . a generall repentance for the one , not so for the other . some kinds of sinning against knowledge exclude frō mercy , which done ignorantly leave a capacity of it . sinning against knowledge is the highest to sinning against the holy ghost . secondly , reasons , which are 6. 1. because knowledge is the greatest 〈◊〉 . 2. reason . knowledge is the immediate guide of men in all their wayes : a man sins against his guide . that knowledge is so , proved , in that an erroneous conscience bindeth . knowledg layeth a further obligation as obedience . lawes come in force when promulged . there is the more contempt cast upon the law. in sins again●… knowledge , 〈◊〉 will of the sinner closeth more with sin as sin . in sinning against knowledge a man condemns himselfe . ● . things handled concerning sins against knowledge . 1. what it is 〈◊〉 sinne gainst knowledge , explained . 1. distinction to sinne with knowledge and against knowledge doe differ . a regenerate man guilty of more sinnes known , than another . yet not of more sinnes against knowledge . 2. distinction . men sin against knowledge , either objectively , or circumstantially onely . what it is to sin directly against knowledge . what to sinne against knowledg circumstantially onely . this distinction explained out of this chapter . sins directly against knowledg reduced to two heads . 1. in regard of ourselves five wayes . when we abuse knowledge to help us to sin , 3. wayes . 1. to plot and contrive sinne . 2. to colour sins committed by lyes . 3. to colour sins by pretence of religion , and use their knowledg of religion to plead for , and instifie their sin● . when men neglect to get knowledge that might preserve them from sinning , &c. when men refuse knowledge that they may sin more freely . is to hate the light , and to endevour to extinguish it . when men hold opinions against their consciences . 2. men sin directly against knowledge it selfe in respect of others , by concealing knowledge . men endevour to suppresse knowledge in others . when men go about to make others sinne against their consciences . iohn 9. 2. generall branch : sins committed collaterally or circumstantially against knowledge . it is done , 1. either in particular acts of sinning , or 2. in continuing in an estate of sinning against knowledge . particular instances being infinite . a distinction is given concening them . 1. some sinne more transient 2. some more permanent and continued , until recalld , though but once committed . which are of 〈◊〉 other most ●angerous to ●ommit , when against knowledge . 2. going on in a sinfull estate against knowledge . three sorts of men thus sin : such as for worldly end forbear to professe christ a●… his waies , whi●●… they know to be such . psal . 125. ult . those that defer repentance . apostate professors goe on in an estate of sinning against knowledge . application . 2. head : rules whereby to estimate sinnes against knowledge . of two sorts before sinning or in sinning 1 before sinning , 3. rules . 1. the more a man consider the issues and consequents o● a sinne . rule , the more consultations and de●●tes before . 3. rule , the more testimonies and warnings against sinne . 2. rules to measure the sinfulnesse of such acts in sinning , 3. the lesse passion or temptation to a sin against knowledge . the more inward regreet , and sorrow , and reluctancy , the stronger is the knowledge , and so more against it . the more hardnesse of heart in committing a sinne knowne to be a sin , the greater the sin , as it is a sin against knowledge . 3. head. aggravations drawne from the kind● of that knowledge we sinne against , which are five . the more ●…ong the knowledge , the ●●eater the sin . to sin against the inbred light of nature . hab. 1. 14. to sin against the light of education . the more reall and experimentall light men sin against . the more shining the light is in the conscience joyned with a taste , the greater the sin . to sin against professed knowledge . how great an engagement & motive it is to men of knowledge to turne to god , and to take heed of sinning . such an one cannot sin so cheap as others : their sins are more costly and chargeable , and will have lesse pleasure in sinning . such are given up to greater hardnesse of heart . such god gives up to the worst and grossest of sins . at death , knowledg sinned against , gives up to more horror and despaire . hell it ineaseth torent . notes for div a01894-e15950 ephes . 2. 7. psal . 104. 24. luke 6. 33. rom. 11. 35. psal . 24. 1. psal . 50. 11 , 12. 1 chron. 29. psal . 104. 29. luke 6. 34. psal . 16. 2. luke 6. 35. psal . 7. 11. revel . 2. 21. mat. 18. 29. luke 13. 17. heb. 1. iohn 1. 10. 1 tim. 1. 16. 2 pet. 3. 1. acts 1. 25. 2 pet. 3. 9. gen. 6. acts 17. 26 , 27 , 28. acts 14. 16. luke 6. ier. 5. 26 , 27. hab. 2. 10 , 11. psal . 137. 7. psal . 8. 5. psal . 139. 15. eccl. 12. 2. rom. 6. psal . 104. 23. psal . 104. 10 , 11. psal . 65. 11. 1 pet. 4. 3. iob 33. eccles . 5. 17. iob 21. 25. lamen . 3. 22. acts 14. 17. psal . 41. 3. psal . 127. 2. ier. 31. 26. gen. 28. 20. iob 37. 17. exod. 15. 26. psal . 68. 19. deut. 8. 18. prov. 22. 1. iob 5. 21. 2 sam. 1. 26. gen. 33. 10. iob 32. 8 , 9. acts 14. 17. eccles . 8. 11. deut. 32. 6. 1 sam. 2. 25. esay 7. 13. hos . 11. 6. mat. 5. 46. esay 1. amos 2. 13. psal . 68. 19. 2 pet. 2. 3. 2 thes . 5. sermons preached before his maiestie; and vpon other speciall occasions viz. 1 the pillar and ground of truth. 2 the new life. 3 a sensible demonstration of the deity. 4 exact walking. 5 samuels support of sorrowfull sinners. by the late faithfull and worthy minister of iesus christ, iohn preston dr. in diuinity, chaplaine in ordinary to his maiesty, master of emmanuel college in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. 1630 approx. 227 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a10018 stc 20270 estc s120145 99855345 99855345 20832 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. a10018) transcribed from: (early english books online ; image set 20832) images scanned from microfilm: (early english books, 1475-1640 ; 1285:10) sermons preached before his maiestie; and vpon other speciall occasions viz. 1 the pillar and ground of truth. 2 the new life. 3 a sensible demonstration of the deity. 4 exact walking. 5 samuels support of sorrowfull sinners. by the late faithfull and worthy minister of iesus christ, iohn preston dr. in diuinity, chaplaine in ordinary to his maiesty, master of emmanuel college in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. goodwin, thomas, 1600-1680. ball, thomas, 1589 or 90-1659. [8], 92, 134 p. printed [by eliot's court press and r. young] for leonard greene of cambridge, and are to be sold by iames boler, at the signe of the marigold in pauls churchyard [, london], london : 1630. editors' preface signed: t.g. t.b., i.e. thomas goodwin and thomas ball. eliot's court press printed a⁴ l-s⁴; young the rest--stc. in this edition the title page is on a2. reproduction of the original in the union theological seminary (new york, n.y.). 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 sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 olivia bottum sampled and proofread 2004-05 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion sermons preached before his maiestie ; and vpon other speciall occasions : viz. 1 the pillar and ground of truth . 2 the new life . 3 a sensible demonstration of the deity . 4 exact walking . 5 samuels support of sorrowfull sinners . by the late faithfull and worthy minister of iesus christ , iohn prestion dr. in diuinity , chaplaine in ordinary to his maiesty , master of emmanuel college in cambridge , and sometimes preacher of lincolnes inne . london , printed for leonard greene of cambridge , and are to be sold by iames boler , at the signe of the marigold in pauls churchyard . 1630. to the reader . the avthor himselfe , being hindred by death , from digesting his thoughts into tractates more accommodate for all mens vse , presaged notwithstanding , a little before his death , that they would be pressed into publike view by one or other , which might perhaps bee lesse carefull ; who that he might preuent , hee bequeathed the care of those sermons that were only preached at lincolnes inne , to those his worthy friends , by whom you see them faithfully set forth , who liuing in the city , were better conuersant with those that tooke them from his mouth : all others whatsoeuer vnto vs , who ( though much more vnworthy and vnable ) were yet more frequently his auditors in other places , and had reason fully to know his doctrine , manner of life , purpose , &c should therefore bee more guilty of vngratefull negligence , if any of those lamps , into which he emptied the golden oile out of himselfe , should not by vs be lighted vp to serue the temple , to which vndoubtedly by him they were deuoted . moued therefore with the necessity of our duty , their former good example , and the successefull entertainment the rest haue found , we doe here aduenture into light these fiue short sermons , preached at speciall times , and in auditories of greatest worth and expectation , and accordingly composed of more exact materials , and closer put together , which in him may well be pardoned , who in all his other works did bow his more sublime and raised parts to lowest apprehensions . wee haue laboured what we could to discharge the trust by him reposed in vs , and desire that others would be pleased to forbeare the putting forth of any thing of his , without acquainting some of vs therewith , by him deputed for that worke ; who as soone as may be will be carefull to present thee with what else soeuer we shall think vsefull : the lord grant they may doe as much good as the author of them did intend . t. g. t. b. the pillar and grovnd of truth . 1. tim . 3. 15. but if i tarry long , that thou mayest know how thou oughtest to behave thy selfe in the house of god , which is the church of the living god , the pillar and ground of the truth . there are two maine principles , upon which the whole frame of popery is founded ; first , that the church of rome is the onely catholike church : secondly , that the church cannot erre . by which latter principle they have brought on themselves a desperate necessitie , never to amend or reforme whatsoever is once decided by the church . these are the principles they first instill into their novices ; these are the trains , wherewith they seeke to winne men to themselves : for when they cannot prove their points in speciall and particular , they take them all in grosse , and by this one principle ( our church , which cannot erre , hath so decided it ) they prove a bundle of them altogether . so when they can shew no ground in scripture for their clouded , ungrounded , superadded opinions , they fasten them and hang them all upon this pinacle of the church , which because it is infallible , admits of no examination . and whereas truth seekes out no corners , desires to see the light , and come to triall ; poperie delights to hide it selfe in these obscure and uncertaine generalities . as for example : aske them what ground they have for invocation of saints , worshipping of images , indulgences , superadded sacraments , and a multitude of superstitious ceremonies ; their answer is , the church hath so decided , and her decrees are all infallible , and not to be examined by particular men , which are inferiour . so that pull but this pillar downe , as sampson did , and the whole frame of poperie , with all that stay themselves upon it , comes presently tumbling downe . yet because they think it too improbable a course to build all on the naked assertion of the church , which is onely to interprete and not to make the text , therefore they bring in traditions , which they call unwritten verities , and make them of equall value and credite with the text : but if you aske them what these unwritten verities are , and how they may be knowne from counterfeit ; they say onely the church can tell that , to whose custodie they were committed , and who onely is able to iudge infallibly , which are the genuine traditions , and which not . and if scripture at anie time bee brought against any of these points , they say it belongs to the church of rome to declare what bookes of scripture are canonicall , what translation is authenticall , what interpretation must be the sense of scripture , and in effect they will be onely iudged by themselves , and whatsoever we say , they choke us with these principles , theirs is the only church , and , the church can never erre . now of all places of scripture , whereby they would vindicate to themselves this priviledge , this verse that i have read is one of the chiefest ; but how iustly , wee are now to consider . sayes the apostle to timothy , i have written unto thee , that thou mayest know how to behave thy selfe in the house of god : as if he should say , it is of much moment that the house of god be ordered and kept aright , be swept continually and purged , because it is the pillar and ground of truth , that is , the ground and place where truth ( which is the housholds food ) is nourished , and doth grow ; into which if falshood creepe , their food will soone be poisoned , and so not nourish but corrupt , not fit them to salvation but destruction : so that the apostle in this verse hath this double scope . first , to describe the church by this distinguishing propertie , that it is the pillar and ground of truth , that is , truth is the signe , whereby this house of god is knowne from other houses . secondly , he sayes , in the house of god &c. not in the church of ephesus , lest anie should conclude ( as now the papists would ) that the truth were so nailed and fastened to anie one particular house or pillar , that it could never be taken downe from thence , and hanged up in another place ; which is flat contrarie to the scope of the apostle in this place , who in the beginning of the next chapter shewes evidently , that in the later times some should depart from the faith , and give heed to seducing spirits and doctrines of devils , forbidding to marry , and commanding to abstaine from meats . the papists would make us beleeve , that because the truth was once at rome , it is there still . indeed the house and place where once it was , they may still shew perhaps ; but the inhabitant is now departed , and the truth , which was the signe , is taken downe , and hanged up elsewhere , in stead whereof these verie errours hang , which the apostle doth foretell to be the signes of truth 's departure , forbidding to marry , and commanding to abstaine from meats . if they object , they forbid not all to marrie . i answer , no hereticke or people since the beginning of the world , did ever doe it , nor is it credible that anie ever will ; for then the world would soone be at an end : but they forbid some to marrie at anie time , as the clergie ; all at sometimes ; and that not as a precept of conveniencie , but necessitie and holinesse . the papists indeed say , thatthe church is so the pillar and ground of truth , that there is no truth but what comes from the church , & that whatsoever comes from the church is true infallibly , and not subject to errour : but this cannot be the apostles meaning here . first , there may be truths in other writers that are not of the church : though the garden bee the most convenient and ordinarie place and ground of hearbs ; yet some violets may be gathered in the woods , and on the high-way side . by truth therefore here is meant divine and sacred truth , a plant of gods owne garden , not growing in the wildernesse and wast . besides , as some truths may be found without the church , so some errours may be found within the church : though the garden be the proper ground and place of hearbs , yet weedes may also grow there , as tares may in the field , which notwithstanding is the proper place of wheat . againe , when hee saith , the church is the pillar and ground of truth , his meaning is , that in the church of god , the truth ought alwaies to bee preserued and kept , that is , those that professe themselues to bee the church , ought to maintaine the truth ; that is their duetie , which they are bound at all times to performe : but it 's no good consequence to infer , a thing is surely done , because some ought to doe it ; for men doe not alwaies performe their dueties , nor discharge the trust that is committed to them . lastly , it is to bee marked , that the apostle saith in general tearmes , the church is the pillar and ground of truth , not this or that particular people , of ephesus , or corinth , or rome , or anie other citie or countrey ; for the church may make a progresse , from one people to another , as now it hath from those famous cities of asia unto other parts . indeede while the church continues in a place , so long the fundamentall truthes continue , but when shee changeth habitation , the truth goes with her ; for these cannot dwell asunder : while the church continued at rome , so long the truth continued , but no longer . if they object , that a pillar is the prop and sustent aculum of that building wherein it is , and therefore cannot bee removed to another place , unlesse the building be destroyed and perish : since then the church of rome was once the pillar and ground of truth , it is so still . i answer , the apostle in this place speaks of a pillar , not more architectanico , as understanding by it some essentiall and inseparable peece of the building , but more forensi , for such a post or pillar , on which tables and proclamations , and such things are wont to hang ; and from such pillars , such things may soone bee separated . such a pillar was this people of ephesus , which stood long after the truth was taken downe and mahumetanisme hanged up in stead therof . and that its thus meant , appears by the other word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ioined with it , which signifies a seate or receptacle , at all times separable from what is in it . and indeed ( as before i said ) the church is the ground of truth , as the garden is the ground of herbs , which wee know , may bee plucked up and planted in another place . as therefore that which hangs on the pillar may be plucked down , or other things hanged with it , as herbes may bee translated from one garden to another , or weedes grow with them ; so that people which are now the church of god , may cease to be so , or continuing the church , may bee obnoxious unto errours . and that this is the meaning of the place , and not that which the papists hence deduce , namely , that the church cannot erre ; may appeare by these reasons . first , not to be capable of errour , is the inseparable attribute of god himselfe ; for god and truth are termes conuertible , which cannot bee said of any creature ; because to creatures , truth is a rule , from which they may decline ; as the carpenters hand may from the line that guides it . truth is not of the essence of a creature , as it 's of gods , and therefore separable and distinct ; as the carpenters line , is a thing distinguished from his hand , and therefore may be separated , his hand may sometimes deuiate and goe awry . the decree and will of god is the rule it selfe , and from it selfe it cannot deuiate or erre ; but the creature hath a line of rectitude , drawne to it by the scripture , from which , though now de facto it doth not swerue , yet de possibili it may . esa. 8. 20. to the law and to the testimonie ; if they speake not according to this word , it is because they haue no light in them . as if one should say to a pilote , know that in your eye , and in your hand , there is no inseparable and inbred rule , to guide you in your course , but here is a compasse for to direct you ; if you look beside this , or neglect this , you will fall vpon the rockes and sands : so the lord saith to his church , know that in you there is no inherent selfe-sufficient light , but here is my word , to be a lanterne to you ; if you keepe not your eye on this , you may erre quickely , and make shipwracke of your faith . secondly , where there is ignorance there may bee errour ; for ignorance is the cause of errour , as darkenesse is of stumbling ; for a man cannot haue a perfect iudgement of things , except he haue a perfect knowledge of them : now the most learned bishops that euer were , in generall councels ( which is the representatiue church , in all mens iudgements least subiect unto errour ) haue beene ignorant of manie things ; for euen in humane things , whereof we are more capable , the wisest men have beene readie to professe , that the greatest part of that they knew , was the least of that they knew not ; much more in things divine , in which our eyes are like the eyes of battes and owles , vnto the brightest sunneshine , too weake and too angust to comprehend them : therefore their knowledge beeing defective , their iudgement likewise must needes be so . 1. cor. 13. 11. wee know in part , saith the apostle , therefore wee prophesie in part . aristotle could say , he that looks not round about a thing , and sees not all the parts and corners of it , can give no certaine judgement of it : now who can say in divine mysteries hee is able to see all things ? and if he be not , hee may both bee deceived , and deceive . lastly , where god intends to give the end he alwaies gives the meanes to effect and bring that end to passe ; but he giues not to the church the meanes of infallibilitie , as perfect knowledge of the truth , sincere loue of it , right ordered zeale for it ; hee takes not alwaies from them those sinnefull lusts , which breed errings from the faith , and often thrust and impell men into errour . how oft have generall councels , beene distracted into factions , leavened with malice , puft up with pride , & c ? and shall we say when their hearts and mindes are thus corrupted , that their tongues are notwithstanding infallibly ouer-ruled , to poure forth nothing else but oracles ? to say that at that instant there fals a spirit upon them to guide them with immediate revelation , is to approve the fanaticall fancies of the anabaptists ; which they take on them to abhorre ; which notwithstanding if anie doe affirme , as some have beene bold to doe , they must consider , that the prophets which were guided by such spirits , and had the truth inspired by visions , and immediat revelations , did never argue , discusse , or reason of the things they spake and wrote ; but only did declare and manifest what was revealed ; but in generall councels the truth is bolted out by reasonings to and fro , the conclusions many times disputed of , and strongly argued on both sides : now where the premisses are onely probable , the conclusion cannot bee infallible ; for they are the cause of the conclusion , and there cannot be more in the effect than was formerly in the cause . this is sufficient to evince that though generall councels , doe not at all times defacto erre ( for wee all acknowledge the great benefit of the foure first generall councels ) yet to say that de possibili they cannot , is vtterly vntrue . christ hath promised , iohn 16. 13. to send his spirit which should lead them into all truth ; and matth. 28. 20. to be with them to the end of the world . these places must needes bee understood primarily of the apostles themselues , who onely were infallibly led into every truth , and but secondarily of their successors , that is , so farre as they insist in their steps and doctrine ; for if that were the sense that bellarmine , stapleton , and other popish writers give , namely , that the promise is indifferently made to their successors , as well as to themselves , then particular bishops and ministers should be infallible judges of truth & falshood , & so all controverfies in the church would presently have an end , so as never to spring againe . if they say , it s not to beunderstood of them taken single & apart , but as met together , & assembled in a synode . i answer , there is not the least intimation of this distinction in those places : but the place for such a promise is matth. 18. 20. where two or three are gathered together in my name , there am i in the midst of them ; but this place is to bee understood of the least meetings of true christians in the name of christ , as well as of the largest councels , and so the smallest companie or convention should bee capable of this promise of infallibilitie , as well as the most general and ample councell . but they farther object , if there should not be a visible , external unerring judge , to which at all times those might resort for resolution , that are not themselues able to wade through the depth of diuinity-controuersies , there would be no end of wrangling and disputing , nor any certaine meanes to finde the truth in matters questioned . though there bee no infallible , visible , humane iudge ; yet there is an invisible , in fallible judge , and that is the holy ghost , speaking in the scriptures , which are therefore called the word of god. and this judge in many respects , is better and fitter than anie other . first , this may be easily had , is alwaies readie , and at hand , to which men of all sorts may soone repaire ; the other ambulatory , to many inaccessible , and to all difficult to bee obtained . secondly , the sentence of this judge is certaine and inflexible , not subiect to errour ; but the others mutable like a leaden rule , that may bee bended to and fro : for in men , affections haue their place ; which is the reason that among men there are lawes , because the law is not capable of affections ; but the lawyer is . thirdly , this judge is better knowne , and may sooner bee agreed upon by all ; for bee it granted that the true church is a judge infallible , yet it may be sooner known which is the true scripture , than which is the true church , there beeing more pretenders to the one , than to the other . while the church is militant upon the earth , god hath not said , there should bee any such end of controuersies , as these men dreame of ; but rather he hath said the contrarie , 1. cor. 11. 19. there must bee heresies in the church , that those may perish who receiue not the loue of the truth to bee saued , and that those which are approued might be knowne . if there were anie such meanes , by god appointed in his church to determine controversies infallibly , yer a generall councell ( though in his place to be respected ) is not likely to bee it ; for is it like god would appoint a meanes for ending controuersies in his church , that for at least three hundred yeares , ( that is , till the time of constantine the great ) could not be had ? and though he and others his successours ( while the empire was undivided ) might easily assemble councels , yet when the empire fell into many subdiuisions , and the parts thereof were gouerned by seuerall kings , of different religions , as now they be , it is impossible the church should haue the benefit of them . what is the vse then and benefit of generall councels , if they could be obtained ? they are the best meanes to finde out truth ; for manie candles give more light , and manie eyes see more than one ; and in the multitude of counsellors there is health : and as they are the best meanes to finde it , so from them it hath no small authoritie ; yet notwithstanding they may erre in necessary and fundamentall points , as the councell of ariminum , and seleucia , where there were as manie more bishops , as at the first nicene councell ; and therefore held in two cities , because no one was able to containe them ; yet erred in a fundamentall point , decreeing for arrius heresie against the deity of christ. the second councell at ephesus did the like , and so ten councels , at tyrus , ierusalem , philadelphia , ariminum , seleucia , constantinople , alexandria &c. so the second councell at nice set up images , and commanded them to bee worshipped , which in the second councell of constantinople immediately before were utterly condemned . more instances might easily bee given , but these suffice to warrant this conclusion , that a generall councell may erre in fundamentall points . for though the universall church of christ , taken for his mysticall bodie on earth , and complete number of his elect , cannot erre in matters fundamentall ( for then they might fall away , and the gates of hell prevaile against them ) yet the externall visible bodie of the church may erre , because the truth of god may bee locked up within the hearts of such a companie , as in competition of suffrages cannot make a greatet part in a generall councell ; so that the sentence decreed therein may bee a fundamentall errour . from these grounds thus laid , may fitly rise a threefold application . first , seeing it is thè received and approved doctrine of the papists , that the church of rome cannot erre in points of faith and doctrine ; wee see how little hope there is that wee and they should ever bee reconciled , or that one truth should arise from a composition of their and our opinions : for if they yeelde in any thing to us , it would presently follow , that in that wherein they now yeelde , before they erred , and so this fundamentall point of their churches not erring , would from thence be overthrowne . wee may alter our tenents if wee will , but they are strongly engaged to keepe theirs without anie change or variation ; we may goe to them , they cannot come to us ; witnesse the germane interim , so carefully and often tempered , wherin there were but few of their ingredients left out ; yet was it more than charles the fifth could do to get it entertainment on eitherside : and therefore those cassanders that thinke by wit and policie to reconcile us , attempt a thing impossible . for of what materials shall any middle course bee framed , when neyther side can spare the smallest piece of timber in their building ? they cannot , because thereby they should bee argued of erring for merly ; we cannot , for true religion is of a brittle nature , breake it you may , bend it you cannot , no not in the least degree . it cannot bee accommodated to interests , and respects of policie and seruing turnes ; it cannot be mixt with errour , no more than oyle with water , iron and steele with clay . daniel 2. 43. they shall mingle themselves with the seede of men , but they shall not cleave one to another : even as iron is not miset with clay ; or as the elements when once they are mingled in a compound bodie doe lose their proper formes ; even so religions , when made ingredients , and compounding parts of any other , do lose their formes , and cease to bee religions in gods account . 2 king. 17. 33. it is said , the mingled people of samaria feared the lord and served their owne gods , after the manner of the nations whom they carried away from thence ; that is , they jumbled all together , the fear of god , & worship of their idols , thinking thereby to fit both parties , iewes and heathens , with a religion wherein both might bee gratified . but what saith god ? doth he approve this mixture ? verse 34. vnto this day they doe after the former manners , they fear not the lord , neither do they after their statutes , or after the law or commandement which the lord commanded . god will not owne his owne commanded worship when mingled and compounded with another . so gal. 5. 1. 2. bee not entangled againe with the yoke of bondage ( that is ) take heede of entertaining those rites and customes of the ceremoniall law , from which now by christ ye are set free . well , but what if circumcision the ancient character bee still retained , and joined unto christ ? is it not better to be sure of both ? see what he answers in the second verse ; behold , i paul say unto you , that if you bee circumcised , christ shall profit you nothing . and again , vers . 4. christ is become of none effect to you ; as if hee should say , take whether you will , either christ or circumcision ; for both yee cannot have : so esay . 1. vers . 21 , 22. how is the faithfull citie become an har lot ? but how proveth hee that ? thy siluer is become drosse , thy wine mixt with water . he denies not but they had silver and wine amongst them ; but as silver mixt with baser mettall becommeth drosse , and is no longer accounted silver : so wine when it is mixt with water leaves off to be accounted wine . ier. 23. 28. hee that hath my word let him speake my word faithfully ; for what is the chaffe to the wheat ? whatsoever of our owne we offer to annexe to the word of god , in gods account is as if wee added chaffe to wheate , by which addition the wheate can bee no gainer they that goe about to mixe true and false religions , are like those that take too big a graspe , and so let whatthey meant to have sustained fall and breake , as wee see in ieroboam who mingled truth and falsehood , not changing the worship , as hee thought , but the place and manner of the worship onely , lest the kingdome should returne unto the house of david , that was the interest , whereunto he thought to make religion stoope , 1. kings 12. 26. &c. but what came of it ? he made a nullitie of religion , and of his and his posterities title to the kingdome . saul had a strait command to destroy all the amalekites , but because in execution of it hee needs would interpose his owne discretion , in sparing agag , and some of the cattel , god takes the kingdome from him for it . moses will not yeeld to the king of egypt to leave one hoofe behinde him , of any thing that did belong unto the israelites . mordecay , because god forbad them to make peace with amalek for ever , will rather hazzard his owne and others safetie , than so much as bow the knee to haman an amalekite . daniel when god commanded to pray towards the temple , will not omit that circumstance of his praier , though he cannot practise it without hazzard of his life . this is the disposition of all whose hearts are perfect with their god ; they dare not pare away the least lap from the garment of religion , nor adde the least flye to this boxe of precious ointment ; for in this curious clocke-worke of religion , every pin and wheele that is amisse distempers all : and as we are wont to lay aside cracked vessels , and distempered watches as unusefull , so doth god distempered and mixt religions . as to the iewes , a garment made of linzy woolsie might not be worne : so to vs a samaritan religion , made vp of true and false , is not to be endured ; but as the stomacke loathes lukewarme water , so god lukewarme religions . as therefore eliah exhorts the people to follow either god or baal , and not to halt betweene them both ; so it 's good for vs to take heede of mingling truth and falsehood , whereof god is more impatient than of either of the two extremities apart . for one to be a downe-right papist may be a sinne of ignorance ; but to blend and mingle with it , to picke and choose some tinctures of it to serue our worldly turnes , cannot but be a sin of knowledge : for if one were fully in his heart perswaded that poperie were the truth , he would embrace that , and cleave to that alone ; againe , if our religion were thought to be the right , that onely will be entertained ; but when we mingle thus , and will not runne without a by as , but for advantage halt willingly betweene both , wee cannot bee accepted . this we speake but for prevention , not knowing what temptations aftertimes may bring ; it is good preventing physicke to know the truth . secondly , seeing wee have proved that the iudgement of the church is not infallible in points of faith & doctrine ; hence we may learn , to take up nothing meerely upon trust , not to thinke things are so onely because the church hath said it ; this foundation is too sandy for us to build our faith upon , that should be built upon the rocke which is the word of god : upon which ground , in a manner , the whole fabricke of poperie will soone be overthrowne , seeing all , or most of them , are only tooke up upon the churches credit ; for in all the book of god ye shall not finde a word for invocation of saints , worshipping of images , universalitie , & supremacy of the bishop of rome , purgatory , popish indulgences , praier in an unknowne tongue , praier for the dead , consecration of oyle , tapers , and holy water , and all that rabble of superstitious ceremonies ; but are the hay and stubble that men have heaped together , now one , and then another , according to their seuerall fancies , till the mysterie of iniquitie was come vnto its fulnesse : for all these controversies are founded , either upon the decrees of the pope , or unwritten traditions , or the authority of the church , or scripture wrested from the native sense to that which they are pleased to put upon it ; so that this principle of their church not erring , is that indeede on which the very waight of popery doth depend ; let this be taken away , and all comes quickly down . thirdly , as the apostle here exhorts timothie , and in him all ministers to take heede how hee behaves himselfe in the church of god ; so may we doe all magistrates , both supreme and subordinate to be circumspect & wary how they behave themselues , in this church of god : for though the ministers be the bees that make the honey , yet the magistrates are the hives wherin it is made and kept ; the ministers are the vines that bring forth grapes , yet magistrates are the elmes that underprop and hold up these vines ; the minister defends the church with tongue & pen , the magistrate with hand & power , wherewith for that end god hath furnisht him ; ministers are the preachers of both tables , magistrates the keepers ; the executiue power of word and sacraments belongs alone to ministers , but directiue and coactiue , for the orderly and well performance , belongs to magistrates . and the text it selfe affordes us motives . it is the house of god , and its reason the tenant should keepe the house in reparation ; and they are magistrates as well as ministers ; for if the ruines and breaches of the house bee once neglected , both heresies and superstitions will soone creepe in , and carrie captiue with their errours those of the family . it is the church of god , of which good magistrates are nurses , esay 49. 23. as therfore the nurse is bound to looke to the childe , and see it cherished with wholsome food , and kept from dangers , as they will answer to the parents , whose childe it is ; so magistrates are bound to defend and keepe the church , to see it nourished with milke , and not with poison , that is , with truth , and not with errour , as they will answer to that god , who with his owne blood hath purchased it unto himselfe , acts 20. 28. it is the flock of god , and it s no disparagement for kings to bee his shepheards , as david was ; if wolves therefore doe enter through their negligence , and snatch up now a sheep , and then a lambe , the lord will one day require it at their hands , as laban did at iacobs . it is the pillar and ground of truth , that is , the field or garden wherein truth growes , and magistrates the gardiners or husbandmen ; and therefore bound to see the good plants watered , the weedes and stones throwne out that hinder growth , the hedge kept strong and good about it ; lest as the serpent got into eden , and beguiled eve , so the serpents of our times creep through into this garden , and corrupt the minds of any from that simplicitie which is in christ. the like motives are every where in scripture scattered ; revel . 2. 20. i have a few things against thee , because thou sufferest that woman iezebel , which calleth her selfe a prophetesse , to teach and seduce my servants to commit for nication , and to eate things offered to idols . therefore neither errours , nor their authours in the church of god are to be suffered . iohn 15. 13. every plant which my heavenly father hath not planted , shall bee rooted out : and who should root them out , but magistrates , to whom gods vine-yard is committed ? let 's come to the old testament , where the lives of magistrates are represented , as the face is in a glasse , that shewes both spots and beauty . 2 chron. 17. iehoshaphat commanded the priests and levites to instruct the people in the law , from the seventh verse to the tenth ; but that 's not all , but in the sixth verse it is said , his heart was lift up in the wayes of the lord ; so that hee tooke away the high places , and the groves out of iudah . let us cast our eyes upon the other kings of israel and iudah , and consider what god himselfe hath marked and observed in them , seeing his observation cannot but be of moment , like asterismes in the margents of a booke . of salomon god hath observed , 1 king. 11. 4. that when hee was old his wives turned away his heart after other gods , and his heart was not perfect with the lord his god , that is , satte loose from god , and then the lord left off to do him good : of rehoboam , 2 chron. 11. 17 that for three yeares hee walked in the way of david , but when hee had established the kingdome , and had strengthned himselfe , he forsook the law of the lord , and all israel with him , chapt . 12. 1. & 2. therefore in the fifth yeare of rehoboam , shishak king of egypt came up against ierusalem , because they had transgresses against the lord : of asa , 1 king. 15. 11. &c. that hee did what was right in the sight of the lord , tooke away the sodomites out of the land , removed all the idols that his fathers had made , removed maacah his mother from being queene , because she had made an idoll in a grove , and burnes her idoll by the brooke kidron , but the high places were not taken downe ; therefore verse 16. there was war between asa and baasha king of israel all their daies : yet those high places were but the groves where the tabernacle and altar were which moses made , where before the temple was built it was lawfull for them to offer sacrifice ; yet this was that for which the lord is so offended , because when the temple once was built , it was no longer lawfull to offer sacrifice in any other place . now when almighty god shall bee so curious , have such a quicke and iealous eye upon so small an over-sight as this ; how sensible will he bee , when matters much worse are tolerated & permitted ? iude 3. the faith once given to the saints . it was but once given ; therefore if lost , or any way corrupted , it will not be given again : for it was given once for all , & is not to be revealed a second time ; and therefore he exhorts them to contend earnestly for the same . for our selves , wee have cause to magnifie gods mercie in our present condition , under the government of his gracious maiestie , and to remember this day , which is the birth day of his maiestie , seeing under his shadow wee enjoy the publicke profession and practice of religion , and may live not only a quiet , but an honest life ; a blessing that we cannot prize too much , and should therefore much inlarge our hearts with thankefulnesse to god , and love to our princes , to bestow on them not only outward obedience , but also inward , to assist them , and bee subiect to them , not by constraint , but willingly , to pray for them not formally , but heartily , as for the instruments and conduit-pipes of so great blessings . notwithstanding we the ministers of god have been bold to deliver from the mighty god of heaven and earth , to conscience his vicegerent this impartiall and inflexible rule , not fashioned and bended by the hand of man , but moulded by the holy ghost , that thereby we may discouer where in we have fallen short , and bee carefull to amend it : wherein we have done well , and be encouraged to doe it more and more , that is , to make freer passage for the truth , and dam up the current of errours , whether popish or arminian , or of what kinde else soever ; for it 's the lords businesse , and blessed is the man that doth it diligently : for as any walked more perfectly with god , so they had more perfect peace , and where unevenesse was found in their obedience , there was it also found in gods blessing on them . though wickednesse and crooked wayes may get the advantage for a start , yet by it shall no man bee established , prou. 12. 3. and againe , though uprightnesse bee sometimes overwhelmed , yet like a corke at last it will arise from under water ; the prosperitie of wicked men , like a watrie sun-shine may for a while continue , but the late evening will bring a storme that never shall blow over : he may flourish for a time , like a greene bay tree , but at last shall surely wither . those that are perfect with their god , may have a winters season , but shall at last be sure to flourish . for if god be governour of the world , disposer of the things therein , according to his will , if good and evill are done by him alone , then certainely it must bee well with those that feare him , and ill with those that sinne against him ; for it will be alwaies found a true and certaine rule , that uprightnesse and holinesse is the cause of all our happinesse , and obliquitie , and sinne the cause of all our miserie . the nevv life . 1. iohn 5. 12. hee that hath the sonne , hath life : and hee that hath not the sonne , hath not life . the apostles scope here is to shew us what great priviledges wee have by iesus christ , among which this is one of the chiefest , that hee that hath the sonne hath life , that is , hee hath the life of grace for the present , and shall have the life of glory for ever ; which he sets out by the opposite , and that is , hee that hath not the sonne hath not life . so that this point lies evidently before us , that whosoever hath not a spirituall life , for the present , he is not in christ , and whosoever hath it , is in christ , and shall live for ever ; where these two things are to be observed : first , that every man by nature is a dead man : dead , that is , in trespasses and sins . secondly , that yet there is a life to bee had that is , contrary to this death . first , i say , every man by nature is a dead man : for life you see here is from the sonne ; now there is no man borne a member of the new adam , but every man is borne a member of the old adam ; and therefore in that sense he is borne a dead man , though otherwise indued with a naturall life . for if the roote be dead , as the old adam is , all the branches , that rise from the roote , must needes be dead also . againe , spirituall life is nothing else , but a conjunction of the soule with the spirit of god , even as the naturall life is a conjunction of the body with the soule ; now as the soule leaveth the bodie , so the holy ghost withdrawes itselfe from the soule , when it is disjointed , & distempered , and made vnfit for vse : for even as a man dwels in a house while it is habitable , plaies on a musicall instrument while it is fit , useth a vessel while it is whole and sound ; but when the house growes ruinous , and inhabitable , hee departs from it , when the instrument is unstrung , hee laies it aside , when the vessell is broken or boared thorow , he casts it away , and leaves it : even so doth the soule depart from the body , when it growes ruinous , when it is made inhabitable through mortal disease , it laies it aside , as an out-worn garment : and after the same manner the holy spirit withdrawes it self from the soule of a man , when it is broken , & ruinated , & distempered through the mortall disease of sin , and of naturall corruption . and this is the case of every naturall man whatsoever , till he be renewed by the infusion of a new life ; and yet it is the common opinion of naturall men , that if a man live in the church , and be baptized , and pray , & heare the word , and imbrace the true religion , and practise the outward duties of it , that he is ( out of doubt ) in the state of this spirituall life ; and therfore i think it would bee an houre well spent to discover dead men to themselves , to perswade men , that except they be made new creatures , except they be borne again , they are in a state of death , and cannot bee saved in that condition : for you see , he that hath not life hath not the son , and he that hath not the son shall die , the wrath of god abides upon him for ever , ioh. 3. ult . now it is said , eph. 4. 18. that men are strangers front this life through the ignorance that is in them , and through the hardnesse of their hearts . marke it ; they are strangers from this life : partly through ignorance , because they are ignorant of this worke of life and regeneration , they thinke there is a greater latitude in religion than there is , within which compasse if they come , they are safe ; that is , though they be not so strict , and so zealous , though they goe not so fast to heaven as others , yet they shall doe as well as the best ; in a word , they are ignorant what belongs to this life , saith the apostle , and therefore they are strangers to it . partly againe , they are strangers , because of the hardnesse of their hearts , that is , either because they are so distracted and possessed with worldly businesse , that they cannot attend it , or they are so soaked and surfetted with pleasures and delights , that they are not sensible of the things that belong to this life , and therefore they are strangers to it , that is , they are not able to judge of it , whether they have this life of grace , or not . you will say vnto mee , how shall we know it ? i answer , from those properties of life and death , that wee take from the similitude of the naturall life and death . first , a man may know whether hee remaine in the state of nature , whether hee be a dead man , by considering whether hee have anie change wrought in him : for as it is said of christ , he was dead and is alive ; so it is true of everie man that is in christ , he was dead and is alive . and this implies a great change . there are manie changes in a man : age makes a change , place and companie make a change , education and custome and experience make a change ; but when a man is translated from death to life , it is another kind of change , it is such a change , as if another soule dwelt in the same bodie , that a man thus changed can say , ego non sum ego . when his old lusts , his old acquaintance , his old temptations shall come , he is able to answer them , and to say hee is not the same man ; though they knocke at the same doore , yet there is another inhabitant come into the house , and they finde not him they looke for . even as you see when a graft is put into a crab-tree-stocke , it changeth all ; the sap , and the fruit , and the leaves , and all are of another fashion : so it is when the life of grace is put into the heart of a naturall man ; it changeth the inward man and the outward , it changeth the whole frame of the soule . for ( my beloved ) this is not a light alteration ; but as the old stampe must bee obliterate before the new can be imprinted , as the old building must be pulled downe , before you can set up a new ; so this old nature of ours in a great measure , must bee broken in pieces , & new moulded , before a man can be made a living man : which is done by the infusion of the supernaturall qualities of grace and holinesse . i say supernaturall ; for even as the earth may bring forth grasse and common wilde flowers of it selfe , but it must be plowed and sown , before anie choise plants can grow there : even so these common natures , which we all have , may bring out things that are morally good ; but before they can bring forth fruits of true righteousnesse , they must be plowed and sowne . plowed , that is , a man must be broken in heart , with an apprehension of his sinne , and of gods eternal wrath , he must see himselfe but a dead man , and hee must be pricked and wounded in heart with the sense of it , as those in act. 2. after the sermon of peter , who were pricked in their hearts , and cried out , men and brethren , what shall wee doe to be saved ? for this is the plowing & the breaking of the heart . and againe , they must be sowne too , that is , there must bee an implanting of spirituall graces , which change and renew vs , according to that which you shall find , rom. 12. 2. fashion your selves no more after this world , but be ye changed , or metamorphosed , by the renewing of your minde ; and this is one way by which you may discerne whether you bee dead or alive . secondly , when there is no action , when there is no motion in a man , you say he is dead ; when a man acts nothing , when hee stirres not himselfe , we reckon him a dead man : now this is the case of every naturall man ; he is not able to move hand nor foot , in the waies of true godlinesse . if you say , i but they are able to doe something , they are able to pray , to heare the word , to receive the sacrament , they are able to doe many excellent dueties of justice and righteousnesse amongst men . i answer , it is very true ; but yet the scripture speakes of certaine dead works , as heb. 9. 14. the bloud of christ is said there to purge our consciences from dead workes , that is , all these may bee done by naturall men , and they are good works in themselves , having all the lineaments of works truely good ( as you know a dead bodie hath of a living ) but yet indeede they are but dead workes , that is , they may have a golden out-side , and bee verie beautifull in the sight of the doer , and likewise in the sight of men , but yet as christs speakes , be abominable in the sight of god. a naturall man , you see therefore , may pay a certaine debt of duetie , and obedience to god , but hee paies it in counterfeit coine that hath the stampe , and colour , and similitude of true coine , yet it consists , if you looke to the inwards , but of base mettall . i remember a storie that remigius tels , who was a iudge in loraine , under whose iudgement many hundreds of witches were condemned vpon their owne confession , saith he , the devill did bring them many boxes , that had currant coine in them , to the appearance of the witches , but when they came to use them , they proved nothing but withered leaves : i say after the same manner , satan couseneth natural men in things of greater moment , hee suffers them to thinke well of the good workes , and of the dueties that they do to make them thinke they are currant coine ; but when they come to make use of this treasure , at the day of death , in the time of extremity , at the day of judgement , they finde them to bee but withered leaves , such as god will not accept . the apostle speakes , 1. tim. 3. of certaine men which had a forme of godliness , but denied the power thereof , that is , that had a formall customary performance of good works , and of good duties , with which the conscience is satisfied , because it is ignorant and is not able to judge . satan doth with men in this case , as we are wont to do with children ; we take from them true gold and silver , and when they fall a crying , stop their mouthes with counters ; so , i say , sathan labours to keep men from the lively and through performance of good workes , and of holy dueties , and then satisfies their consciences with that which hath but a forme of godlinesse without the power of it . but you will say , how shall a man discerne it , whether those good works that are good in themselves , be good indeede , whether they be good in such a manner as they are wrought by him ? i answer , you may know it by these two things : first , it is certaine , that except they be vitall actions , that is , except they proceede from an inward principle of life within , they are not good actions , they are such as the lord regards not . now you know there are motions , as the motions of clockes and watches , that proceede not from life , but from art ; so it is in this matter of religion : many good actions may be done , many good motions in the waies of godlinesse , which yet may not proceede from life , from the life of grace , but from outward respects to men , from feare of hell , from feare of judgements , in sickenesse from the apprehension of death and calamity ; in such cases wee may be stirred vp to doe them , and then , even as the wheeles that are set a going by a spring , when the spring is downe , you know they cease their motion ; so commonly it is in these good fits , in these good moodes of godlinesse , when that which sets them a worke is removed , there is an end of it ; and therefore if you would know whether the workes that you doe bee right or no , such as god will accept at the last day , consider if they proceede from an inward principle , from a principle of life within . secondly , you shall know them by their coldnesse ; for coldnesse you know is a symptome of death . these good workes , when they are done by a naturall man , yet there is no life in them , there is no warmth , no vivacity and quicknesse in them ; whereas you know it is said , iam. 5. praier if it be fervent prevailes much : and rom. 12. be yee burning in spirit , serning the lord ; that is , all those dueties that have not heate in them , that haue not fire in them , god regards them not ; the reason is this , because if no heate bee there , then is none of his spirit there , and then you know our praiers are but the voyce of our owne spirits , the workes that we doe are but dead workes , because they are but the fruits and effects of dead flesh , if there be none of the holy ghost there : now if there bee no heate there , i say , there is none of the spirit ; for the spirit is as fire . whence you know it is , that our sauiour saith , i will baptize you with the holy ghost , and with fire , that is , i will baptize you with the holy ghost , which is as fire . and therefore you shall finde that holy men , have been usually described by the similitude of fire , as chrysostome saith , that peter was like a man made all of fire , walking among stubble ; and to one that desired to know what kind of man basil was , it is said there was presented in a dreame , a pillar of fire , with this motto , talis est basilius , such a one was basil ; and old latimer when he was asked the reason , why there was so much preaching , and so little practising , hee gave this reason , deest ignis , fire is wanting : the same wee may say in this case , there may bee a performance , much performance , of many good dueties , of praier , of hearing , of receiving the sacrament , of worshipping god , &c. but consider whether there bee fire , consider whether they bee not done without that livelinesse , and that fervency , that the spirit of god requires , whether they are either done without heate , or but halfe baked , as hosea's cake was , and if so , they be but dead workes : whereas true praying in secret betweene god and us , it is such as warmes and quickens the heart , it is such as brings the heart into a good frame of grace , and sets it right before god , and right hearing is such as kindles a fire in us , that in a great measure burnes up the drosse of sinnefull lusts and corrupt affections . so that is the next means , the second meanes , by which wee may know , whether we are alive to righteousnes , or dead in sin , to consider whether we have any motions , and of what kinde those motions , and actions are . againe , you shall know it by considering what you contend for most ; for life is sweete , and every creature would maintaine his life , and will part with any thing rather than with that : so a man that hath this life of grace in him , hee will suffer any thing , hee will lose his life , his goods , his libertie , and all , rather than hee will wound his conscience , and violate his inward peace , and communion with god , because that is as sweet and as deare to him as life ; whereas another man he contends as much for his lusts , for his profit , for his credit , for his pleasures , nay for his sins , and will rather suffer the losse of a good conscience , will rather suffer any unevennesse in his wayes towards god and men , suffer any sinne , rather than hee will be prejudiced in these things , because in this is his life , being dead to christ , and alive to sin . againe , such as the food is , such is the life . if it be the life of sinne that a man lives , which the scripture calls death , then the secret thoughts , and the inward affections feed on carnall delights , eyther past , present , or to come , that is , either hee solaceth himselfe with the contemplation of what he hath had , or he feeds on that which is present , or hee cheares up himselfe with the thoughts and projects of those carnall delights which are future ; whereas a man that lives the life of grace , the contrarie is most acceptable to him : for everie life drawes to it selfe that which is most sutable , and most agreeable to it , that is , the food wherewith it is maintained , and that wherein it delights : pleasure , voluptas , being nothing else indeed but the application of that which is convenient and agreeable to us . and if you say now , but naturall men may occupie themselves in hearing , in reading , in praying , and such like holy exercises . i answer , that they may , and it is well , these things are very good and commendable , and not to bee omitted : but yet there is something must be added ; for this is not enough , except we bee nourished by these dueties , and grow by them ; as you know it is said , 1 peter 2. desire the sincere milke of the word , that you may grow thereby ; and as your common saying is , shew me not the meat , but the man. for christ the great shepheard of the sheepe is affected in this case , as shepheards are wont to be , that say not to the sheepe , shew me the hay that i have given you , but shew me the lac & lanam , the woole and the milke ; that is , shew me the fruits and the effects of all your hearing , and praying : for a man may bee conversant in all these dueties , and yet for want of life , and for want of a digestive facultie within , that is , not turning them to bloud and spirits , hee may not be nourished , hee may not grow and be strengthened by them , but be as a man in an atrophie , that cates verie much , and yet is as leane and meager as if he had eate nothing . of such the scripture saith , they have a name to live , but are dead : and they are alway learning , but never come to the knowledge of the truth , that is , to the saving knowledge of it . but now for the last propertie of life , as it is the propertie of every life , not only to draw to it selfe things sutable , but to expell and oppugne whatsoever is contrary and hurtful to it : so he that is a living man in christ iesus , though hee hath the reliques , and the wefts , and the remainders of sinne still in him , yet he is sicke of them , hee fights against them , hee resists them continually , as health resists sicknesse , or as a living fountaine refists the mud that fals into it , it workes it out , and doth not rest till it bee cleare againe ; whereas another man works out those good things , those good thoughts and motions that are injected and kindled in him ( for some good moods and good fits they may have ) i say they reject them , and are sick of them , and weary of them , and of the meanes that should increase them , and they are not well till they have gotten themselves into another element : but for the sinnes which are suteable to them , either by disposition , or by education , or by custome , those they suffer to lye continually unexpelled , and unresisted , as mud in ponds and dead waters . and this ( beloved ) is a great signe of death : for i will be bold to say this , that if we lie in any knowne sinne , that is , if there bee a continued , tract of any sinne that wee know to bee a sinne , that is drawne as a thread through our whole conversation , bee it fornication , or adultery , or swearing , or drunkennesse , or malice and envie , or anie other ; i say it is verie dangerous , yea deadly , if it have dominion , if we lie in it ; as you know a prevailing disease killeth , and one disease will doe it as well as a hundred , as a swine that passeth by a thousand dirty puddles , and yet wallowes but in one , if shee lie in one , it is enough to make her unclean and filthy all over , as if she had done it in more . the scripture is plaine in this case , 2. cor. 5. 17. whosoever is in christ is a new creature , and old things are passed away , all things are become new . gal. 5. 24. whosoever is in christ hath crucified the flesh with the affections of it . so that if there bee one living lust in a man , if there be one lust perfectly living , it is an argument , that the whole bodie of death is alive in us ; and if it bee so , we are yet in a state of death , and are not translated to the glorious libertie of the sons of god. and so i haue shewed you that every man by nature is dead in trespasses and sinnes , and how you shall know it , and that if wee continue in that condition , and are not partakers of the first resurrection , wee shall never partake of the second resurrection . now we come to the second , namely , that there is a life that is contrary to this death ; & that you may understand what it is , you must know that every man by nature is in a dead sleep , and therfore he sees not this death , nor feels it , nor regards it ; for as a dead man feeles not that he is dead , so hee that wants this spirituall life , he is not sensible of it ; for the soule in the worse condition it is , the lesse it feeles it , though it be not so with the bodie . and therefore the first thing that must bee done , to bring a man out of this miserable condition of death , is to waken him , to open his eyes , to see that hee is a childe of wrath , and to see what extreame neede hee stands in of iesus christ , and to seeke and to long after him ; as a condemned man longs after his pardon , and as hee that was pursued by the avenger of bloud , in the old law came to the citie of refuge , for safetie and for shelter : i say , after that manner we must first be awakened . this you shall see , eph , 5. awake thou that sleepest and stand up from the dead . that wakening therefore is the first worke . and so rom. 7. 9. ( it is an excellent expression ) saith hee , i was once alive without the law , but wen the law came , sinne revived , and i dyed ; the meaning of it is this , before when i was ignorant of the law , i thought my selfe a living man , in as good an estate as the best ; but when the law came that is , when i was enlightened , when i saw the true meaning of the law , that i saw my selfe , and saw sinne in a right glasse , then sinne was alive and i died ; that is , i found my selfe to be no better than a dead man. so that is the first worke , that god doth to a man , whom hee meanes to save , to waken him out of this dead sleepe , to charge sinne upon his conscience , and to set it upon him to pursue him , as the avenger of bloud wee spake of before . when that is done once , then a man will flie to the citie of refuge , that is , hee flies to christ , as ioab did to the hornes of the altar , & he cries and cals earnestly for the pardon of his sinnes , even as sampson cried for water , give me water , or i die . and when a man comes thus to christ , thus humbled , then christ accepts him ; and then hee breathes this breath of life into him , as god breathed the breath of life into adam , and so is made a liuing man , according to that , ioh. 5. 29. the time shall come , when the dead shall heare the voice of the sonne of god , and they that heare it shall live , that is , those that are spiritually dead shall heare the voice of the sonne of god , and those that heare it shall live ; for when a man toucheth christ by faith , as the woman touched the hemme of his garment , there goes a certain vertue out from him , that heales the soule , as that vertue healed her bloudy issue . and this is a thing much to be marked , that even as you see when the iron comes neare the loadstone , there goes a vertue from the loadstone , that drawes the iron to it ; so though christ be in heaven , and we are on the earth , there goes a certaine vertue from him , that drawes us to him ; and not so onely , but it changeth us , and reformes us , and quickeneth us by this infusion of a new life , by this transmission of a certaine power and vertue that comes from him . you will say , but this is somewhat obscure , what kinde of vertue is this ? what kinde of infusion and transmission is it ? my beloved , it is true , it is the great mysterie of life and regeneration ; but as farre as it is expressable , we will explaine unto you . it is done after this manner : euen as you see an artificer , when he goes about any worke of art , there goes a certaine influence from the skill that is seated in his minde , that passeth upon the work as he moulds and fashions it , and sets a stampe upon it according to that idea that is conceiued within ; or as wee see , when the will moves the members of the bodie to and fro , there goes a commanding active power from the will that acts the members , and stirres them according to the disposition of the will ; or as wee see in the workes of nature , when the bees make their combes , and the birds their neasts , there goes out a certaine instinct from god , the author of nature , that impels and instigates the creatures to doe according to their kinde . such a kinde of vertue and power it is , that the scripture cals the vertue of his resurrection , that comes from christ & from the spirit of christ , that moulds & fashions the heart of a man , that commands powerfully in him , and that guides and directs him , to doe things agreeable to his will. and this is that , my beloved , which the apostle speakes of , eph. 1. 19. hee praies , that their eyes might be opened , that they might see the exceeding greatnesse of his power , that workes in those that beleeve ; where marke this , that it is called power , that is , it is not an emptie forme of godlinesse , but an effectuall preualent power , that puts not upon us onely the washy colour of a good profession , but that dies the heart in graine with grace and holinesse , that doth not onely alter that superficies , but changeth the whole frame of the heart , and turnes the rudder of the life , and guides the course to a quite contrary point of the compasse . and this differs from the forme of godlinesse , that wee spake of before , as the life differs from the picture , as the substance differs from the shadow , as that which hath sinewes and efficatiousnesse in it , from that which is weake and powerlesse . this vertue and power that comes from christ , when god meanes to make one a liuing man , it doth not only make proffers & offers , it doth not onely breed in the heart good desires and purposes , that when they come to the birth , have no strength to bring forth ; but it so plants them in the heart , that they live there as the creatures live in their owne elements ; whereas in those that have their old hearts , and their old natures still , they wither and vanish away , as plants that are in a soile that is not connaturall and sutable to them . and therefore if wee would know whether this life be wrought in us or no , let us consider whether ever wee have had experience of such a great power and vertue , of such an influence from christ , that may change us and reforme and renew us , and make us not onely willing to liue a holy life , to have our lusts mortified , to pray fervently , and to keepe the sabbath with delight , but that enableth us to doe these things also ; as the apostle speaks , i am able to doe all things through christ that strengtheneth me . so much shall serve to shew you , that we are by nature dead , & that yet there is a life to bee had that is contrary to that death . now for application of this , which shall be threefold . first , let us be exhorted to beleeve , that there is such a life ; for it is said , col. 3. that this life is hid with christ in god : it is hid , and therefore to be beleeved ; for things that wee see , wee need not to beleeve . now that wee may know why it is said to be a hidden life , let us consider , from whom it is hid , and with what it is hid . from whom is it hid ? it is hid from naturall men , even as colours are hid from a blinde man , or as they are hidde in the darke . the colours are there , but they are hid from man , because either hee wants an eye , or he wants light to seethem . againe , with what is it hid ? this spirituall life , this life of grace , is hid with this naturall life ; wesee men breathe and live , but this life is within , wee are not able to see it . againe , it is hid under a base out-side , even as christ was hid under a carpenters sonne , as the wisedome of god is hid under the foolishnesse of preaching , as those whom the world was not worthy of were hid under sheep-skins , and goat-skins , hebr. 11. and as the great mysteries of salvation are hid under the meane elements of bread and wine : after the same manner this life is hid ; i say under a base out-side , because those that live this life of grace , for the most part , are base and contemtible in the eye of the world : and this is another thing that hides this life from us . and thirdly , it is hidden with the infirmities of the saints ; even as you see this naturall life hid in a swound , or as reason is hid in drunkennesse , there is life there , and reason there , but it is not seene . it cannot be denied that the holiest men have many infirmities , ( as you know david and peter what they fell into ) and because of that wee cannot see this spirituall life , but are ready to thinke for the time that there is no life in them . and last of all , this life is hid from us by misreports , even as christ was hid from the world , being reported to be a wine-bibber , and a companion of gluttons , and one that cast out divels through beelzebub the prince of divels ; thus he was hid : and so the apostle paul , and the rest of the apostles were hid from the world after this manner , in 2 cor. 6. saith he , wee are as deceivers though true , that is , though wee be true , yet saith he , we are deceivers , that is , we are reported to be deceitfull and false men . therfore those that are in great place , should take speciall heede how they admit reports : for you shall finde this , that in all ages , in all stories , men for the most part have beene mis-reported , good men the worst reported of , and evill men the best ; so that if wee judge by reports , wee shall justifie the wicked , and condemne the generation of the just . i say , all these waies this life is hid from us ; and therefore wee must beleeve it , though we may help our selves a little with experience . we see there is a generation of men , whose life is not in carnall pleasures and delights , that give not themselves up to sinne against god , and it is certaine that no man can live without some delight , no creature can live without it : since therefore their delight is not in these things , it is likely that there is another life that they liue , that is , an inward and retired life , even this life , which is hid with christ in god. again , you see there is a generation of men , that are willing to suffer tortures , and imprisonments , yea death it selfe : and surely they would not be so willing to part with this naturall life , if there were not a better life , a life that they set a higher price upon : i say , they would not let this goe , if they had not hope of another . thus we may helpe our selves with experience , but yet we must beleeve it . and this is the first vse that wee are to make of this , to beleeve that there is such a life . secondly , if hee that hath not this life is not in christ , why then , my beloved , it concernes us to see that wee have the fruits and effects of this spirituall life in us , that that change bee wrought in us , that wee spake of , that we have those motions and those actions , that proceede from an inward principle of life , that wee have that attractive disposition , and that expulsive disposition which may empty our hearts of all known sinne , which is also an effect of this life . and this further we must chiefly look to that we love the brethren , which for ought i see the holy ghost points at above all other signs of this spiritual life ; you have it 1 ioh. 3. 14. we know by this that we are passed frō death to life , because we love the brethren . you know a dead member hath no sympathie with the rest , but a living member hath a fellow feeling , yea a quicke and exquisite sense within , when anie of the members are pained or hazzarded . therefore let us labour to find this character of life in our selves by being affected to our neighbours and brethren , & the churches abroad , by having bowels of cōpassion in us , to melt over their condition , & to desire their safty as our own . for why should we not ? are they not the same church of god as we are ? are they not bought with the same price , & are they not as dear to god ? and certainly , if we shew love to any church , because it is a church , we would do it to one as well as to another . again , we have reason to commiserate them for our owne sakes . for we cannot stand alone , and god hath so ordered it in his providence , luke 6. 38. that looke what measure we mete to others , in their distresse , men shal measure the same to us in our necessitie ; and how soone the fire may take here also , we know not ; but this you shall finde in the prophefie of ieremiah , when the nations dranke of the cup of gods wrath , we see there the cup went round , everie nation dranke of it , some more , some lesse . but if men doe not doe it , yet certainely god will recompence us with good if we doe it , with ill if wee omit it . for though he seeme angrie with his churches for a time , as david was with absalom ; yet as ioab never did david so acceptable a turne in all his life , as when he sought to bring home absalom his banished sonne , though hee were angrie with him , ( because his inward affection was toward him all the while ) so wee cannot doe god a more acceptable turne , than to helpe his churches , though for the present they seeme to bee under the cloud of his anger . and doubtlesse the lord would take it exceeding ill , if we should neglect our duety to them , ( as i hope we doe not , and shall not , ) as you see , iud. 5. 23. we see there how the lord is affected in such a case as this ; curse ye meroz , saith the angel of the lord ; yea curse the inhabitants of meroz bitterly , because they came not to helpe the lord , to helpe the lord against the mighty . marke , hee doth not say , because they did them any wrong , but because they came not out , but sate still ; and you know the rule , that hee that keepes not off an iniurie when he may , he doth it . againe , marke the ground why they came not out , because it was to helpe the lord against the mightie . when the enemies were mightie , they had respect to their owne safetie , and sate still . and that phrase is to bee observed chiefly , they came not to helpe the lord ; it was not to helpe the lord , but to helpe the churches at that time , and yet the lord takes it as done to himselfe . but now on the other side , as the lord would take it ill , if wee doe it not , so certainely if we doe it , he will take it exceeding well at our hands . this worke hath meate in the mouth of it , it brings a sure reward . even as the arke when it was harboured by . obed-edom , and others , it brought a blessing to them ; so certainly the church brings a blessing to those that defend it ; whereas on the other side , when the arke was violate , and ill used by the philistines , & the men of bethshemesh , you know how many thousands were slaine for it . whence i gather , if god would doe so much for that , which had but a typical holinesse , that was but a dead temple , where he dwelt but for a time , what will he doe if his living temple be destroied ? for the people of god are his living temple , ier. 2. 3. it is said , israel is a hallowed thing to the lord , my first fruits ; and therefore , hee that devours it , shall offend , and evill shall come to him , saith the lord. and therefore in helping the church of god from being devoured by strangers , wee helpea hallowed people , for wee see the lord reckoned israel so , though they were subject to manie failings . let this therefore stirre us up to doe it with all diligence . we may fall out and in at home , and the vicessitude of fair weather and foule within our owne hemisphere may passe away , and blow over ( as i hope it will , and i pray god it may ) yet in the meane time , if any of the churches shall be swallowed up , you know that is a thing that cannot be recalled : therefore let us resolve to doe our best , and to doe it in time . and this i will be bold to say for our encouragement , they are the churches of god , and there is a god in heaven that tendreth them , and hee is a god that delights to bee seene in the mounts , even when things are past hope ; and though their enemies bee exceeding great and mightie , yet when they goe about to oppose the church , they are as a heape of straw , that goes about to oppresse a cole of fire , that will consume them ; or as one that devoures a cup of poison , that will proove his death ; or as one that goes about to overthrow a great stone , that fals backe againe , and bruiseth him to powder ; ( they are all the scriptures expressions , as you shall finde zach. 12. ) so i say , the lord will deale with the enemies of his churehes , and will preserve them ; therefore let this hope encourage us to doe it the rather . for your maiestie , wee are perswaded as your profession is , so your desires and intentions are most reall and firme : and when wee say wee are so perswaded , as paul speakes in another case , we speake the truth and lie not , ( for pulpets are not for flatterie ; ) but we speake as from god , in the sight of god ; and a message from god may comfort , and encourage , and confirme you in it . for us that are subjects , let us be exhorted to doe our parts , to contend and wrastle with god by praier , and not to let him rest , till hee have given rest to his churches ; and not onely so , but that wee doe our parts , that which is within our compasse ; especially as any have greater power and opportunitie of doing good , let them consider that excellent speech of mordecay to hester , hest. 4. 24. if then hold thy tongue at this time , deliverance shall appeare to the lewes from another place , but thou and thy house shall perish . the meaning is this , then there was an opportunitie of doing good to the church , ( as you know then in what extremitie the iewes were ) therefore , saith he , if thou doe not doe it , thou and thy house shall perish . for if any be an impediment , nay if any doe not doe their best , i pronounce this in the name of the most true god , that shall make it good sooner or later , they and their houses shal perish , and be as the straw that we spake of , that oppresseth the coale of fire . but on the other side , if they seeke to deliver the churches from his and their enemies , there is this great advantage in it , it will move god to deliver them from their enemies againe , or make their enemies to bee at peace with them ; as salomon saith , when a mans wayes please the lord , hee will make his enemies at peace with him . thirdly and lastly , let us be exhorted to live this life of grace , that is , to doe the duties of obedience , wherewith this life is nourished and maintained : for so the lord saith , he that keepes my commandements shall live in them ; even as the flame lives in the oyle , or as the creature lives by its food : so a man lives by keeping the commandements of god , that is , this spirituall life , this life of grace , it is maintained by doing the commandements : whereas on the other side , everie motion out of the wayes of gods commandements , and into sinne , is like the motion of the fish out of the water , everie motion is a motion to death . and o that wee could thinke of sinne , of everie sinne , as a motion to death , and of every good action as a putting on towards life ; that wee could thinke this life of grace , to bee farre more excellent than the life of nature , or the life of sinfull lusts , and pleasures , and delights ! for so it is . surely that life which god and angels live , must needs bee the most excellent , and the fullest of joy ; and this life they live . to incourage us to it , let us but consider , how god interlaceth this life of grace with the life of joy , and of peace and outward prosperitie ; as you see in diuerse examples . gideon , as long as he did the actions of this life , you know how hee prospered , but when hee set up a golden ephod , after which the people went awhoring , it was the destruction of him and his house . salomon , how glorious was his rising ! as a bright morning without clouds , and so hee continued to the evening of his life ; but then when hee began to suffer rebellions in his kingdome against god in matters of religon , ( as it is said he set up ashtaroth , the abomination of the zydonians , and milcom , the abomination of the antorites , &c. ) then god stirred up rebellions against him , then it is said that hadad , & rhesin , and ieroboam his own servant , lift up his hand against him ; for , saith the text , he stirred them up for that cause : so that as long as salomon did the actions of this life , god prospered him continually in a high degree ; and when he fell from it , hee fell from that peace which hee had . so god interlaceth this life of grace , with the life of joy , and peace , and outward prosperitie . the like you see in his some rehobeam for three yeeres , when hee sought the lord , saith the text , and did the actions of this life , 2 chron. 11. so long he prospered , things went well with him , and in ierusalem ; but after three yeeres hee forsooke the lord , and suffered the people to make them high places , then it is said in the text , in the fifth yeare of his reigne ( god gave him two yeeres space ) he poured out his wrath upon him and upon ierusalem , by the hands of shishack , the king of egypt . where it is to bee observed , that this evill fell upon him , not because shishack was angry , but because the lord was angry with him ; for it is not said , that it was shishacks wrath , but the lords wrath ; hee was but the viall , but the instrument , through which gods wrath was poured upon him : but an example you shall finde of this most cleere in vzziah , 2 chron. 25. 6. it is said , that vzziah sought the lord all the dayes of zechariah the prophet , and as long as he sought the lord , he prospered ; so long as he did the actions of this life , the life of ioy , and prosperitie , and peace ranne along with it ; but after verse 10. when the lord had helped him that he grew mightie , then saith the text , his heart was lift up to his destruction . so that even as you see blazing comets , though they bee but comets , yet as long as they keepe aloft , they shine bright , but when they begin to decline from their pitch , and fall to the earth , they vanish ; so when men for sake the lord and minde earthly things , then they lose their light , and are dissipated and come to destruction ; whereas you see on the other side , all holy and good kings , that lived this life of grace constantly , they shined in the darke world , as stars in a dark night , neither losing their light , nor falling from their place . and this you shall finde in all the stories of the kings of israel and iudah , that either their suffering of idolatrie and superstition at home , or their resting vpon ashar and egypt abroad , was the cause of all their miserie : for when they were in distresse , they sought to those nations that proved as broaken reedes , that did not onely deceive them , but did runne into their hands . on the other side you shall observe , that those that lived this life of grace perfectly , whose hearts were perfect with god , that emptied out all the old leaven of idolatrie and superstition at home , and in all their distresses and wants trusted vpon god ; you shall finde , i say , proportionably as they did this , more or lesse , so they prospered . as you see in asa , ( it is the prophets owne speech to him , that was sent to him from the lord , 2. chr. 16. ) saith he , asa , when there came a mightie army against thee of lubyms and ethiopians , that were ( as it is in the chapter before ) as the sands on the sea for multitude , yet because thou restedst on the lord , he gave thee the victory over them ; afterward a smal army escaped his hands . and why ? because he rested on the king of aram. so likewise iehosaphat , we see when he came backe from helping achab , at the battell of ramoth-gilead , the prophet iehu meetes him , 2. chr 9. 19. 2. and saith thus to him , oh iehosaphat , wilt thou helpe the wicked ? wilt thou love those that hate the lord ? wrath is gone out against thee ; and so in the next chap. ver . 2. it is said , that a great armie came from beyond the sea , and iehosaphat was sore afraid . likewise when hee ioined with achaziah to make ships to go to tarshish , the prophet eliezar goes to him , and tels him , that god had broken the ships at ezion-geber because he had ioined with achaziah the son of achab , 2. chron. 20. 35 , 36. i might give you many examples more : iacob , though the thing were good which hee did ( as you know he might seeke the blessing lawfully , for it was promised to him ) yet because he used evill meanes , rebekah and hee , and by a lie did deceive isaac , you know what it cost him , hee was banished from his fathers house many yeares ; and you know how much sorrow rebekah had for it , even for failing in the manner . so david , looke what intermission there was in doing the actions of this life , this spirituall life , you see likewise his troubles were . therefore let us be exhorted to live this life of grace , seing wee have so great incouragment . i say , if you observe the scriptures from the 2. chron. 11. to the end of that book , ( which is exceeding well worth your reading , where not onely the story of the kings is set downe , but the cause of all the accidents that did be fall them ) you shall see all along , as they lived this life of grace , as they did the actions of this life , that is , as they kept their hearts perfect with god , so their outward ioy and prosperity was accordingly ; and the interruptions , and intermissions they found in this , was according to their intermission in that . therefore let us bee exhorted to live this life : for certainely every life hath an excellency and a sweetenesse in it more than any meere being , and as any life exceedes other , so it hath it more ; as the life of a man exceedes the life of a beast , and the life of grace exceedes the life of a man , and therefore it is more capacious of greater ioy , and of greater griefe : on the other side , as you know the ioy of the saints is unspeakable and glorious , and passeth all understanding , so the despaire and horrour of conscience against it , exceedes as much . and let us marke this , that as hee that lives the life of a beast destroyes himselfe as a man , so he that lives the life of a man , that is , the life of reason onely , the life of humane wisedome & policie , destroyes himself as a christian . therfore let us be exhorted to live this life of grace , which is best for our selves ; yea let us abound in the actions of this life , let us live it as much as may be ; for one man may live more in a day than another doth in a yeare : for life is in action ; so much as we do , as far as we exercise this spiritual life , so much we live ; and look what time we spend vainely , and idly , so much of our life death possesseth , as it is said of the woman that lives in pleasures , 1. tim. 5. 6. shee is dead while shee liveth . now the god of life work this life of grace in those in whom it is yet wanting , and increase and inlarge this life in all those in whom it is alreadie . ❧ a sensible demonstration of the deity . isa. 64. 4. for since the beginning of the world , men have not heard nor perceived by the eare , neither hath the eye seene another god , besides thee , which doth so to him that waiteth for him . this particle for , which you have for the first word , hath such a reference to those before , that we must take in likewise the third verse . when thou didst terrible things , which wee looked not for , thou camest downe , the mountaines flowed downe at thy presence : for since the beginning &c. we know in the new translat . the words are read somewhat otherwise ; but if you looke into the margine of your bookes , you shall finde the same reading we now use , and that i take to be agreeable with the originall , and neerer the scope of the prophet in that place . the words , at the first reading , seeme to bee somewhat obscure , but in briefe the plain meaning is this ; when the people of israel were oppressed with enemies , more potent & mightier than themselves , the prophet , in his owne name , and in the name of the people , makes this prayer unto the lord ; o lord , we beseech thee , breake the heavens and come down , that the mountaines may flow downe at thy presence . and whereas it might be said , our enemies are mightie , and as great as mountaines ; yet , o lord , the mountaines melt at thy presence : or even as the water boyleth when the fire burneth under it ; so do the nations tremble at thy presence . and this prayer is enforced with this reason ; o lord , heretofore thou hast done terrible things , against those that provoked thee : againe , thou hast done great things for those that wait for thee ; therefore , we beseech thee , as thou hast done heretofore , so now breake the heavens and come downe &c. and if it be objected , it may be there were some other causes of all these evills , that befall us : the prophet answereth no ; that it was not in the power of the creature , but the comming downe of the lord , at whose presence the mountaines melted , that is , as a heape of waxe , or lead , sinketh and falleth downe when fire is put to it , so the mightiest nations melt away , when thou commest to doe any work for us . and if it be againe objected , but there is all the question , whether there be such a god or no , by whose providence these things are brought to passe : to this the prophet answers in the fourth verse , for since the beginning of the world , men have not heard , nor perceived by the care ; neither hath the eye seen , another god , besides thee , which doth such things for him that waiteth for him . as if he should say , indeed there is the testimonie of the scriptures , there is the witness of the prophets , and evidence of miracles , that all things are done by the providence of god , but yet ( saith hee ) i will leave all these things , and appeale to the works of nature , even to the things that the eye hath seene , and the eare hath heard ; for from them it is manifest that there is a god , and that hee it is who hath done these terrible things which we looked not for . but not to stand long in the explication of the words , you shall finde these three points lying evidently before you . first , that even from the things that the eye seeth , and the eare heareth , it is manifest that god is , and that it is he that doth these terrible things that we looked not for . secondly , that this god is one , and that there is no god besides ; the idols and the dung-hill gods of the gentiles are no gods . lastly , as he doth terrible things to those that provoke him , so likewise great and wonderfull things for those who wait for him . these are the three points which arise from these words ; and of these in order : and first for the first , that it is manifest from the things that the eye seeeth , and the eare heareth , from day to day , that god is , and that it is by his providence that all things are done in the world . now wee must know , that this point , that god is , and that by his providence all things come to passe ; i say , this is made plain to us two wayes : first , by faith , out of the bookes of the scripture . secondly , by reason , out of the books of the creatures . out of the bookes of the scriptures ; & that you shall see , heb. 11. 3. by faith we beleeve that the worlds were made by god ; and in the sixth verse , he who commeth to god , must beleeve that god is , and that he is a rewarder of those that seeke him . here is mention made of the first way of knowing that god is . the second way you shall have set downe in rom. 1. 20. the invisible things of him , that is , his eternall power and godhead , are clearely seene , being understood by the things that are made : that is , though the eternall power and godhead be in themselves invisible , yet by the things that are seene and heard , they may be made known and manifested to us : so likewise , act. 17. 27 , 28. if so be we might grope after him , and finde him ; for in him we live , and move , and have our beeing : as if he should say , the verie things wee heare , and see , and taste , and handle with our hands , doe all demonstrate that god is ; which is the verie same the prophet saith here , since the beginning of the world they have not heard , nor understood with their eare , nor seene with their eye , another god besides thee , which doth so for him that waiteth for him . for we must know , that the things revealed unto us , are of two sorts . such as have no impression upon the creature , such are the mysteries of the trinitie , and of the gospell ; these are only revealed . others there are , which have certaine characters of them set upon the creatures , so that you may discerne them ; and amongst the rest this is one of the maine , that god is , and that by his providence all things are disposed , in heaven and earth . and although it may bee though that there are none that doubt of this , yet these proofes are usefull , partly because they serve to answer those secret objections of atheisme , which we are all subject to ; and partly because they strengthen that principle in us , that god is : which is very necessarie to bee confirmed , seeing it is the maine and principall foundation of all christian religion , and can never sufficiently enough bee rammed downe , as being that that must beare all the waight of the building ; therefore let no man thinke , that those proofes that we shall use for the manifestation of this truth , are a thing altogether needlesse ; for certainely wheresoever the scripture hath a mouth to speake , there it is usefull for us to have an eare to heare . first , therefore if we doe but in generall behold the universe , and looke upon the building of heaven and earth , wee may easily discerne therein , the eternall power and godhead of the maker of it . suppose a man bred and brought up in some hollow cave of the earth , hauing a house there built , and things necessarie provided for him , and let him afterwards , ( when hee comes to a full use of understanding , and not before ) bee brought and set upon the face of the earth , and there let him see the glorious beauty of the sun , and feele the heat of it , the force of the windes , and see the swiftnesse of the clouds , the ebbing and flowing of the seas , the apparelling of the earth ; let him see the course of the heavens , and the fearefull darkenesse that followeth upon the setting of the sunne ; and after that the moone and stars lighted up for the use of men and beasts ; would hee not wonder at all that , which we by reason of long assiduitie make nothing of ? it 's a true rule , sapientis est rerum manifestarum causas quaerere ; a wise man enquireth after causes of manifest things , which another man passeth over , and asketh not the ground and reason of . and in this inquisition , when he findeth that man is best of the creatures , and yet was not able to raise such a roofe as the heavens , nor such a floore as the earth , hee must needes conclude , that some one better and more able than man , was the maker of all these things , which man could not make of himselfe . and if it bee objected , but this workeman is no where to bee seene , though these things are to be seene . i answer , that as it is , when you see a magnificent palace , the builder of that many times is not to be seene , yet we will say it could not bee done but by some wise architect , whose wisedome and abilitie was answerable to the work ; or when wee see a faire river runne , though we see not the spring from whence it issues , yet we conclude , that there is a well-head somewhere , that produceth these streames ; so when we shall see the succession of creatures passing along by their generations , a wise man will say , surely there is a principle , a first cause , a well-head , whence they doe flow , though hee see it not . but this is but in generall , if we should bring you to the particular observation of the creatures , it wil be more evident , even by the things that the eye seeth , and the eare heareth , that there is a god , by whose providence all things are disposed ; and we will instance in these particulars . first , we may observe by that consent , which ariseth from so many differences , and contrarieties amongst the creatures ; if you looke into the fabricke of the world , you shall behold one thing contrary to another , one thing fighting against another , fire destroying water , drinesse destroying moisture , and moisture drinesse , &c. yet withall you shall see these brought to a comely agreement , comming together to build up and maintaine the whole vniverse ; how could this be done but by somewise commander ? if you should see upon an instrument twenty dissonant strings , and they all brought into one harmony , we would say that some skilfull musitian had the tuning of it ; and when we looke into the world , and see so many contrary things , and all those brought to so sweete a harmony as they are , must wee not needes acknowledge , that there is some wise agent , that intendeth one & remitteth another , and so maketh an usefull mixture of all ? and this is the first thing we are to observe ; for how could so many contrarieties meete in one , except they were guid ed by one which is above them all ? the next thing amongst the things which the eye hath seene , and the eare hath heard , by which this is manifested , is the fitting and composing of one thing to another . if we should come into the shop of a ioiner , or some curious smith , and see there all things fitted one to another ; the sheath to the knife , the scabbard to the sword , wee would say this was not done by accident , but by art : when we come into the shop of nature , and see there all the workes of nature , thus squared and fitted one to another , shall we not also acknowledge that there is a high and wise agent , that hath done all this ? as for example : had god made the eye , and not colour for a fit object of the eye , to what end had the eye beene made ? if hee had made the eye and colours , and no light to discover the colours , the two first had beene to no purpose ; and if hee had made these three , and not another transparent bodie , as the aire is , through which the colours might be transmitted to the eye , the three former had beene to no purpose ; but out of them all thus fitted the one to the other , there resulteth an usefull and perfect worke : the like we may say of the rest . so that the verie things that the eye seeth , and the eare heareth , maketh it manifest , that there is such a god as made all these things . if you looke into the fabricke of the world , and behold all other particulars , you shall see the like . the plants which thrust their mouthes into the earth , draw sufficient nourishment from the place where they are set ; therfore as they neede no motion , so they have no motion given them , onely a naturall power to spread their rootes in the earth , for the farther strengthening of the bodies . but for the beasts , which have no nourishment in the places where they are bred , as they need motion , so they have motion given them ; and as the spaces are different through which they move , so are their motions different , some creepe , some goe , some fly ; and as their meate is different , so they have different instruments to receive it , some have teeth and some have beaks , some have gooms only ; and not so only , but they have different appetites and different tastes and smels , according to their several constitutions : so that you see all is fitted one to another , the creatures , the motion , the meate , the appetite , the instruments of taking it ; wheras were there anie disproportion or disagreement in those , the whole worke should bee in vaine . if you take a watch into your hand , and see there the wheeles fitted one unto another , you will acknowledge that this is not done without art : when you see the same done in the bodie of a man , where there are so many hundred bones fitted one to another , so manie arteries and sinews ; shall wee not acknowledge a great providence , which hath done all this ? this is the second thing to be observed . the third observation is taken from those effects that proceed from bruit and unreasonable creatures , the storke , the swallow , and the elephant , whose actions for the most part exceed their knowledge , & are beyond their strength ; as for example : they aime at an end they know not , they goe by a rule they understand not , they use the meanes that tend to such an end , and yet are ignorant of it ; all which argues that they are guided by one , who both knowes the journies end to which they ayme , and the way that leadeth to it . even as when a man hath passed through a way full of many turnings , and at length comes to the right end , hee will confesse that some one hath ruled and guided him ( through so manie turnings ) that knew the way : even so when we shall see these creatures doe things , and that constantly , and yet know not what they doe , it is an argument that they are led and guided by one that workes all their workes in them and for them . whence the saying of the schoolemen , opus naturae &c. the worke of nature is not the worke of meere and bare nature , but of the author of nature : and therfore as these actions are above their knowledge , so they are also above their abilitie ; which you shall see in the art of the spider , curiously spinning his web , and the providence of the ant , providing in the summer for winter ; in the wisedome of the conies , that being a people not strong , yet they make their houses in the rocks . now it is a sure rule , that wheresoever effects are produced above the reach & abilitie of the cause , they alway import some higher cause , whence they proceed ; and therefore when we see such actions of wisedome and providence , done by the creature which have neither wisdome nor providence in them , they must needs proceed from some higher cause that guideth them : even as you see in a faire writing , that is written by a new beginner , you will say surely it 's the writing of him that guided his hand , rather than his owne . if you should see a hundred arrows shot out of a thicket , and all these should hit the marke , though you see him not that shot them , you must needes say that they were shot by some skilfull archer : even so when you see the creatures that knew not the end they aime at , nor the meanes that conduced to that end ; yet using direct and pertinent meanes to come to it , it 's a most direct argument that there is an almightie power that guides them to all the things that they doe : and this is the third observation . a fourth thing , by which the invisible things , that is , the eternall power and godhead is made manifest to us by the things that the eye seeth and the eare heareth ; it is the provident provision that is made for all the creatures . if you should come into a well ordered common-wealth , or family , and should see all their things done in order , meate provided for all the family in due order and season , we would not doubt but that there is a gouernour , that casts these things into this order . and shall wee not acknowledge this same when wee see it done in the great house of the world where so many millions of men & beasts are daily fed , and cloathed , and ordered ? take but a small family , if there be but a little improvidence , how soone doth the whole family feele the want of it ? and how doe wee thinke that the great family of the world could bee kept , without a speciall providence to order it ? if there were but a towne , or a village to bee planted , how many things were necessarie to maintaine it ? i will name but one , psal. 104. 10. that is , the providence of god in bringing the waters and the springs to many severall townes . if we should see the same done in a great house , water brought by pipes into every roome that needes it , wee would acknowledge it to bee the providence of him that ordered it so ; and shall we not acknowledge the same , when wee see god bringing in water into so many particular places in a countrie ? and as in feeding , so in cloathing so many creatures ; if men should cloath them , how would they beginne to doe it ? but as god hath commanded the earth to bring forth grasse , so hee hath commanded the skinnes of beasts to bring forth haires , and feathers , and wooll , to bee fit cloathing for them . and as it 's in cloathing , so his providence is also in defending and in fortifying them against the injuries of one another . some have hoofes , and hornes , and tuskes to defend them ; those that have not , these have legs to runne away ; those that want that , have holes and dennes to hide themselves in , and ( which is to be observed ) the weaker creatures goe in heards together , the stronger goe alone ; for if they should goe in multitudes , no man nor beast could stand before them : this you shall finde set downe , iob 37. psal. 104. now if the queene of sheba when shee came to salomons court , and saw the meate of his table , the sitting of his servants , and their apparell , 1. king. 10. was astonished ; i say , if she were so then , when she saw the wisedome and provision in the house of salomon , how much more when we looke into this great house of the world , where there are so many uprising & down-lying , that must have bread and meate from day to day ? how much more , i say , should wee admire , and acknowledge this great providence of god , which openeth his hand and giveth them their meate in due season ? this is the fourth observation . the fifth is taken from the combination and connexion which is among the creatures , that dependence they have one upon another ; men cannot live without beasts to feede them , the beasts cannot live without grasse to nourish them , that cannot bee maintained without the influence of the heavens to nourish it ; which subordination you shall see set down , hos. 2. 21. i will heare the heavens , and the heavens shall heare the earth , and the earth shall heare the corne . whence wee may reason thus : either this was done by accident , or by providence ; not by accident , for so you may as well say , that a multitude of letters cast together by chance , can make a history or poem , as that this order , this connexion , and dependence of the creatures , should come to passe by accident ▪ and if it be not by accident , then it is by providence ; for this can no more bee done without providence , than in a historie or poem , there can be a dependence of one word or sentence upon another , without the art of wit and reason in him that composed it . the last observation , is from the wisedome of the creator ; which is set and stamped upon all his workes , even as the skill of an artist is upon all the worke he makes . when we see the statue of a man made , wee acknowledge that it was done by the skill of him that made it ; and shall not wee acknowledge it in the maker of man himselfe ? when we see a glasse eye , an ivory tooth , and a wooden legge , wee say it is done by a skilfull artist ; and shall wee nor observe a speciall providence and wisedome , in the making of the members themselves ? for the things are better that are done by nature , than those that are done by art ; for art doth but imitate nature , and that which is imitated , is better than that which doth imitate : and shall wee attribute skill and wisedome to the workes of art , and not to the works of nature , which do far excell them ? when we see a diall describing the hours of the day , we acknowledge it to bee done by the skill of man ; when wee see the same done in the heavens , ordering the times & seasons , shall we not acknowledge a wisedome in him that makes and guides the heavens ? it is reported that archimedes made a spheare , wherin the revolution of the heavens , the course of the sunne , the ebbing and flowing of the sea , is described and kept in the order that themselves doe move in , which when a man sees he is ready to say , this was not done by accident , but by the skill of some excellent artist ; and if so , then certainely the thing it self which that spheare doth but imitate , could not bee done but by the wondrous power and wisedome of him that doth it . i will proceed no further in this , but come to make some application . first therefore , seeing beside the testimony of the scripture there are so many proofes even from the things that the eye sees , and that the eare heare , that god is , by whose providence all things come to passe , it should strengthen our faith in that first and main principle , that god is . for though an object may bee seene by a small light , yet when more candles are brought in , and when there is a greater light , wee see the same object more cleare and distinctly : so though we beleeve by faith that god is ; yet the addition of more arguments should strengthen us in this beleefe , and confirme this conclusion , and adde more to our assent to it : for ( my beloved ) though it bee not observed , yet it is certaine , that all that unevennesse , all those exorbitances which are found in the lives of men , doe proceede from the weaknesse of this spring , that these first principles are not firmely and thoroughly beleeved . men will not neglect religion altogether , neither will they make their hearts perfect with god in all things ; and whence comes it but from this , that this first principle is in part beleeved , in part not beleeved ? that is , they say in their hearts , it may bee thereis such an almighty god , that made heaven and earth , and it may be not : and therefore they will have some care in the duties of religion , but a full care they have not ; whereas if they did beleeve it fully , they would serve him with a full and perfect heart . but is this all the use that is to be made of it ? is this all the prophet driveth to in this place ? no , his verie scope is to shew us , that if there be such a god , then it is he that doth the terrible things that are done to us , they come not to passe by accident ; therefore wee so propound the point , that by the things that the eye seeth , and the eare heareth , it appeareth that there is such a god that doth terrible things which wee looke not for . if it be not by chance and by accident , nor the wisedome and endevours of men , but the lord , which doth both terrible and mercifull things , both the good and the evill which befall us , then let us live by faith and not by sense , that is , feare him , and meet him in the way , while it s yet time , lest we fall into the errour of the israelites here , to have terrible things done to us before we looked for them . for though we beleeve there is such a god , yet if we doe otherwise , we forget the lord , and wee live without god in the world . everie man , when the evill is upon him , startles at it : as a beast when he falls and sinkes into a ditch or quagmire , he struggles , and doth his best to get out ; so men are taught by nature and sense , to expedite themselves out of an evill when they are in it , but the greatest point of faith and wisdome , is to foresee & forecast evill to come , and to prevent it . saul when he was in a strait , he could seeke to the lord ; but then he would not answer him , neither by prophet , nor by vrim nor thummim . ioab when hee was in extremitie , and had no other refuge , he could fly to the hornes of the altar ; as men use to flye to prayer in sickenesse , in danger , and extremitie ; but then it was too late . esau when the blessing was past helpe and recoverie , he could seek it with teares : but why did they doe it no sooner while it was yet time ? certainely it proceeds from a secret atheisme and vnbeleefe , to which wee are too subject , which makes us not to be moved with any forewarnings , till we feele the evill it selfe upon us : and therefore it is said here , terrible things are done to us that we looked not for . death is a terrible thing , yet because it s apprehended as a thing afar off , who considereth the shortnesse of his life , while its time to make sure his calling and election , that his soule may not depend upon uncertainties ? hell is a terrible thing , to consider that the soule is immortall , and that there is another place to live in for ever ; and yet who considers this in time , and takes it to heart ? outward calamities that befall a church , or a state , or a particular person , are terrible ; but who considers them in time to prevent them ? this is , and ever hath beene the nature of man in all times ; wee thinke we will doe it modò & modò , but still wee are put off : therefore let us not , as those in amos , put the evill day farre from us , and draw neere to the seate of iniquity , ( for those two commonly goe together ) lest it befall us that salomon speakes of , as the oxe to the slaughter , and the bird to the snare , so we be led to destruction , and consider it not , till a dart strike through our liver : but let us doe somewhat in time , and not deferre and put off ; for the verie delay brings mischiefe . when the blow comes ( as i say ) every man feares , but before we care not ; but wee do as those , who because the hand of the dyal proceeds insensibly , consider not how the houre passeth , till the stroke of the bell giveth notice . it is a wise and true saying , extremum stillicidium clepsydram non exhaurit , & , ultimus ictus quercum non caedit ; it is not the last sand that doth exhaust the houre-glasse , nor is it the last stroke that doth overthrow the oake ; that is , it is not the next immediate cause that brings evill upon us , as men commonly thinke , but it is the precedent acts , neglects and decayes , that were long before that blow came upon us . and who knowes whether we be not now upon the very tropicks and turnings of times ? and yet as it s sayd of old age , there is no man that is so old that thinkes he may not live a yeare longer ; so we are never brought to so low an ebbe , but we are apt to thinke we shall hold out yet a yeare , and a yeare longer . so that as the lapwing fals before the traveller , and draweth him a little and a little further , till at length hee bee quite drawne away from her nest ; so wee are quite drawne off from doing the things which might prevent those evils that are to come : and so terrible things are done to us which wee looked not for . the ground of all is , partly because wee live by sense , not not by faith , which wee are all subject unto , more or lesse , by which we think our present condition shall continue whatsoever it be ; if we be in affliction , wee thinke that shall alwaies continue ; and if we be in prosperitie , wee thinke as those in esay 56. tomorrow shall be as to day , and much more abundant , that is an observable place ; saith the prophet , there is an evill neere unto you , and the reason is , the watchmen are blinde , they are dumbe dogges , they cannot barke &c. but looke to their own way every one ; and yet ( saith hee ) my people say , come bring wine , wee will fill our selves with strong drinke , to morrow shal be as to day , and much more abundant : i say , this is naturall to us . besides , another ground of it is , because wee see dangers come , and goe , and passe away , and yet the blowes come not upon us ; and therfore we are apt to doe as that foole , that because hee saw the river sliding away , standeth upon the shoare , and hopeth at length that all wil be past , that he may go over dry shod , and considereth not that there is a succession of waters , which will continue it : so wee consider not that god hath an army of sorrows , when he hath afflicted us seven times , yet he addeth seven times more , and if yet we continue obstinate , hee can doe it seven times more ; till at length his wrath swell and grow over the banks , and carry all away before it . that expression you have in the prophecy of nahum . partly it is againe , because god is not seene , because god is forgotten in the world : the creatures which should be as a glasse to help us to see him more clearely , they become as thick clouds to hide god from us ; we look upon the wall of the creatures , but we look not upon him that stands behinde it , who changeth times , and seasons , as he doth the weather : so that our wisest conjecture of him , is as uncertaine as the prognostication is of the raine , snow and wind ; wee are ready to compute future things , as wee compute daies and yeares , and forget that god that is the disposer of these , and so grow bold and carelesse : but david thought not so , psal. 31 my times are in thy hands , o lord ; as if hee should say , they are not in the hands of saul , nor in the hands of doeg , nor in any of mine enemies hands , to do me hurt , nor in the hands of my greatest friend to doe mee good , but my times are in thy hands ; for so thou disposest of them as it pleaseth thee . and therefore let us be exhorted to reckon it our greatest wisedome , to foresee the greatest danger to come , while it is yet afar off . fire may bee giuen to a traine of gun-powder a great way from the place , to which the blow is intended : therefore it was a wise observation amongst the romanes , that when hannibal was besieging siguntium , a city confederate of their allies , which was farre enough from rome , they thought every blow was given to it , that hee was even then beating upon the wals of the capitoll ; therefore they tooke no lesse care to preuent the danger in such a distance , than if it had already seized vpon them : so no doubt when the enemy is assaulting the churches afar off , he is even then striking at the roote of this church and common-wealth . it is a true rule , when the evill day commeth , its time of spending , and not of gathering , it must be done before ; it is too late to fetch the oyle when we should use it , to go and buy when the bridegroome commeth ; therefore they are called foolish virgins , because folly is improvident , it stands in the valley , and sees not the evil afore it bee upon us : wisedome stands upon a hill and descryes the danger , and the evils that are afar off , before they approach . it s certaine , ( give me leave to speake , for wee are the watchmen which stand upon the watch-tower , and should see more than those that stand below ; and must give warning , that we may deliver our owne soules , left your blood be required at our hands ) i say , its certaine that evill is intended against us , and will come upon us , except something be done to prevent it . for there is a covenant betweene god and us , and breach of covenant causeth a quarrell ; the quarrell of god shal not go unrevenged : he saith to the israelites , levit. 26. 25. i will send a sword upon you , which shall avenge the quarrell of my covenant ; as if he should say , there is a covenant , and you have broke that covenant , & therefore i have a quarrell , and i will send a sword to avenge my quarrell . now the quarrels of god are not rash and passionate as mens are , & therfore he wil not lay them aside without some true & real satisfaction . if we will not beleeve his word , yet shall we not beleeve his actions ? hath he not begunne ? are we infatuate , and see nothing ? doe wee not see the whole bodie of those that professe the truth are besieged round about through christendome ? at this time are not present enemies , not only stirred up , but united together , and we dis-joyned to resist them ? are not our allies wasted ? are not many branches of the church cut off already , & more in hazzard ? in a word , have not our enterprizes beene blasted , and withered under our hands for the most part ? have not things been long going down the hill , and are even now hastening to a period ? and do not wee say now that such an accident , and such a miscarriage of such a businesse , and such men are the causes ? but who is the cause of these causes ? is it not he without whose providence a sparrow fals not to the ground ? are not these crackes to give warning before the fall of the house ? are not these the gray haires which hosea speakes of , that are here and there upon us , and we discerne them not ? gray haires you know are a signe of old age and approach unto death . and are not all these things arguments enow that god hath begunne with us ? will he leave his worke in the middle ? no certainly , you shall see what himselfe saith , 1. sam. 3. 12. when i begin , i 'le make an end . samuel had threatned fearfull judgments against the house of eli , but because they lived long in peace , & were not suddenly executed , they were ready to think the words of the prophet , were but wind ; therfore god tels them , that it was true , he was patiēt , & long before he begun , but notwithstāding when hee began hee would also make an end . wherfore i beseech you for our own sakes , and for the sake of the churches , let us well and seriously consider this ; doubtlesse there is somewhat for which god is offended ; and if there be , certainely till that be taken away , the lord will not returne unto us , and cause us to prosper in the things we put our hands unto . when iosua saw the people fall before their enemies , hee wondred at it , and enquired the cause , and except that had bin removed , though it had beene for many yeares , yet he should never have had successe , nor brought the children of israel to the land of canaan , though god had promised it ; for gods promises are as his threatnings , to bee understood with a condition . but a most remarkable example you shall finde , 2. sam. 21. 1. when there fell out a famine in the daies of david , he knew the naturall cause was the drought , but hee enquired after the supernaturall cause , as wise men should doe ; as iacob when hee saw the angels ascended and descended , hee enquired who stood on the top of the ladder and sent them to and fro . ezakiel enquires who stands on the top of the wheele ; but fooles looke onely who stands on the next staire or step : whereas wee should enquire as david , what was the cause of the famine ; and it was answered him , it was saul and his bloudy house , because he had broken his oath with the gibeonites , which was done many yeares before : i say , so wee should doe in all the calamities , afflictions and extremities that befall either the church in generall , or any particular person ; search what the cause is . i finde the phrase used in 2. chron. 12. 7. saith the lord there , i will not at this time poure out my wrath upon ierusalem by the hands of shishack : where observe , that though shishack was the immediate instrument , yet it was not shishack his wrath , shishack was but the viall through which his wrath was powred out . where you may observe this connexion , that when any affliction befalleth a state or church , or a particular person , it is because god is agrie , and hee is never angrie but for sinne ; and till sinne bee removed , his anger is never laid aside , time wears it not out , as it doth the anger and passions of men . and therefore it is good for us to compound with the lord , and to take up this suite before it come to execution and judgement , and not to doe as ill-husbands and prodigals doe , that suffer a suite to run on , and charges to grow from terme to terme , lest we be inforced to pay , not onely the maine debt , but the arrerages also , that is , the time of that patience and long-suffering of god ; and not in this world onely , but in that which is to come . it is apparent that god is about a great worke , yea to make a great change in the world , except we do as it were hold his hand by seeking and turning unto him , and by removing the things that provoke him : he doth not lay all these stones , and move all these wheeles for nothing , & yet who knowes what it is he is about , till it bee brought forth ? such a metaphor i finde , prov. 27. 1. who knowes what a day may bring forth ? its a metaphor taken from a wombe ; there is no man knowes what is in the wombe of tomorrow , or what evil tomorrow may bring forth . saul little thought that the next day travelled of such a birth as the overthrow of the armies of israel , and the death of himselfe and his sonnes . iob little thought that the next day had in the wombe thereof the fall of the house , and the slaying of his children . if you observe the scripture , you shall finde that there are certain seasons , wherein as the angell troubled the poole , so god troubleth the churches ; and commonly when god doth it to one , he doth it to all . 2. chr. 15. 5 , 6 and at that time there was no peace to him , that did goe out or in , but that troubles were to all the inhabitants ; for nation was destroyed of nation , and citie of citie ; for god troubled them with all adversitie . where you shall observe , that where god once begins to doe it , all the churches come in , in the end ; and whence was it ? not because such an accident fell out , and such offences arose betweene princes and princes , and nation and nation , but god had troubled them with all kinde of adversitie ; but especially ier. 25. 15. a notable example you shall see , the cup went round , when it was given to one nation to drink , every one tasted of it , though some more , some lesse . so that , i say , there are certaine times and seasons wherein god troubleth the churches , and that very thing that distinguishes between nations & churches , to be saved or to be destroied , is the very ability to discerne of those seasons ; oh that wee were able now , and willing to discerne that season . i will give you two instances : when destruction was to brought upon ierusalem , when they were to bee led into captivity , the lord was above twenty yeares about it , many warnings he gave them by his prophets , hee brought nebuchadnezar neer them , and took him away again ; & what is the complaint he takes up against his people ? saith he , the stork and the cranes know their appointed times , but my people know not the iudgements of the lord. those creatures feele and foresee the winter , and betake themselves to some warme place . there is a judgement a comming , there are warnings ' enough , but my people cannot discerne their season . and so when the last blow was to be given to the iewes by the hands of the romanes , you shall see how pathetically our saviour expresseth it . o ierusalem , ierusalem , if then badst knowne in this thy day the things belonging to thy peace , but now they are hid from thine eyes . mark , in this thy day ; there is a time & a season , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , time is exceeding swift , and passeth away . there is such a day wherein if ierusalem had seene it , the destruction had bin prevented , but now the time is past : it is a thing worthy observation , that there is a double time , which we shall see observed in the scripture : there is a time of preparing , and threatning , and no more but threatning , and a time of executing the decree ; so you shall see it expressed , zephan . 1. 12. at that time it shall come to passe , that i will search ierusalem with candles , &c. there is a time of whetting his glittering sword , and fitting the arrow to the bow , before the blow bee given there is a time of patience , triall & long-suffering , before he sweares in his wrath , they shall not enter into his rest ; but when the time is come , when the word is once gone out of his mouth , when the decree is gon forth , then , as samuel said to saul , when he would have the sentence of his rejection to be retracted ; no saith he , the strength of israel is not a man , that he should repent , 2. sam. 15. 29. therefore while the evill is yet in the clouds , before the storme come , while things are preparing , while the sword is whetting , before the stroake be given , before the decree be come forth , let us search our selves and meet him , to preventit . the evils which men intend against us may proove abortive ; they may either die in the wombe , or else they may travell with mischiefe , and bring forth a lye , that is somewhat contrary to that they intend ; sed fat a viam invenient , but when god intends any evill against any , what power shall bee able to stop him ? the destructions of god will finde a way which wee never dreamed off , as we see oft by experience ; vel puncto temporis maxima reram momenta vertuntur , even in a point of time the greatest things are turned upside downe . my beloved , we all affect the praise of wisedome ; and wherein doth wisedome chiefly consist , we shall see deut. 32. 29. oh that my people were wise : what to doe ? to remember their latter end ; as if wisedome did therein consist : so in prouerbs 22. 3. a wise man sees the plague afar off , and hides himselfe , but a foole goeth an , and is punished ; it s a metaphor taken from beastes , that feele the storme before it comes , and then hide themselves in their dens ; but the foole goeth on and is punished ; that is , either hee is ignorant & sees it not , or else he is besotted and stupified , & so careless to prevent it . so pro. 14. 16. the wise man feareth and departeth from evil , but the foole rageth , and is careless , that is , the prudent man he feares the evill of judgment , the evill of punishment ; he feares the judgement to come , therfore he departeth from the vil of sin that brings it ; as ioseph foresaw the famine , and hid both himselfe and others from it by providing against it : so iob when his sons were banquetting , he feared , lest they had sinned , & blasphemed god in their hearts , and therefore he rose early & sacrificed for them : but the fool rageth & is confident ; the word in the originall is to passe on whatsoever comes of it ; as balaam when the angel met him with a drawn sword to shew the danger that he went in , yet he would not be ruled , but he went on , & you know the issue : & so ahab when hee went to ramoth-gilead , though micaiah foretold him , yet he would go on , therfore came short home for his labour : it s accounted a point of courage & generosity not to fear , but you see the wiseman saith here , that a wiseman fears & departs from evil . indeed there is a double fear , there is a fear that ought not to be , that causeth the thing we fear to come to passe , that is such a feare as sets us aworke to use euill meanes to prevent the evil ; such was the feare of saul , that set him aworke to seek to the witch , which was the very thing that brought upon him that he feared ; such was the fear of the israelites , which made them seeke to egypt & to ashur for help , which brought upon them the thing which they feared ; and such a fear we should lay aside : but there is a good fear which causeth the thing that we fear , not to come to passe , because it sets us a worke to seek to god ; such was the feare of iehoshaphat , 2 chr. 20. 3. when there was a great multitude came against him , he feared , saith the text ; and what did this fear set him on work to doe ? he sought the lord , and proclaimed a fast throughout all iudah . now this feare was a profitable fear , which caused the thing he feared , not to come to passe ; for by this meanes hee had a wonderfull deliverance : such was the feare of iacob , when esau came against him with 400. men , he was sore afraid , and what did this feare ? it set him aworke to pray , and to wrastle with the lord almighty ; this caused the thing he feared not to come to passe : such was the feare of iosias when he heard the book of the law read , & therby seeing the danger that was like to come , hee feared ; and what did that fear bring to passe ? his hart melted ( saith the text ) within him , & he humbled himselfe greatly before the lord , & therefore the thing he feared did not come to passe in regard of himselfe ; for hee had word sent him by the lord , that he should not see that evill in his daies . so that there is a good , an useful , and profitable feare , that causeth the thing we feare not to come to passe ; and this is the feare that the wiseman speaks of , pro. 28. 14. blessed is hee that feareth alwaies , but he that hardneth his heart shal fall into evill . i will not adde any more : another maine thing to which the prophet driveth , is , that as the lord doth terrible things to those that provoke him , to those that will not take warning ; so likewise he doth wondrous things for those that waite for him . i am sorry i haue not opportunitie to adde this to the other ; but i see the time is past , therefore here shall be an end . exact vvalking . ephes. 6. 15. take heed that you walke therefore circumspectly ( or exactly ) not as fooles , but as wise . in the eighth verse of this chapter , the apostle layeth downe this conclusion , you were once darknesse , but now you are light in the lord , walke therefore as children of the light ; this hee carries along by some arguments , and drawes some consectaries from it , among the rest this is one , take heed therefore that you walke exactly , not as fooles , but as wise . as if hee should say , now the darknesse is gone , now you are set vpon a hill , now you are in the broad light that all men may see you , now looke to your selues , now see that you walke exactly , not as fooles , but as wise : so you haue in these words , first , a command , or an exhortation laid on them , walke circumspectly , or exactly . secondly , that is backed with a reason , not as fooles , but as wise ; as if he should say , it is your wisdome to doe so , it is folly to doe otherwise . thirdly , there is prefixed before it a meanes how to doe it , take heed , or consider , that is , it is a thing that will not easily bee done , it is a thing that will cost you some labour ; a man may doe a bungling action without consideration , but if he will doe a thing exactly , he must take heed vnto it , take heed that you walke exactly , not as fooles but as wise . i will open the words in particular , when i come to handle them . before i come to the particular points which these words afford vs , something wee may gather from this particle therefore : therefore is a relatiue particle , it hath reference to that which went before , you are children of light , therefore walke exactly , not as fooles but as wise : therefore ; that is , since you are the children of light , since you are those vpon whom the name of god is called , since you professe the feare of god , it behooues you to looke to your selues that you walke exactly . in a table vpon which a picture is drawne , before the picture is drawne , the blemishes , and blots , and scratches vpon it , are not obserued : but when the picture is drawne , a little blot is obserued in it : so it is with men in this case , a man before hee bee regenerate , before hee is made a childe of light , while hee walkes in darknesse , while gods image is not drawne vpon him , the sinnes that are in him are not much obserued , because there is no great difference betweene his generall carriage , and some particular fayling : but when the peece is drawne , that is , when gods image is stamped vpon him , and renued in him , then the infirmities , and sinnes , and faylings that hee falls into , euery man is ready to obserue them and marke them : and therefore we should in a speciall manner looke to it , because our condition is altered , whereas before we were darknesse , now we are light ; whereas before we stood in the crowd , as it were among the rest of the people , now wee are set vpon the stage ; euery man markes what wee doe : nay , if wee stand still and doe nothing , it is obserued ; and if we doe , and doe that which is vndecent , that is obserued too : now when euery one of our actions are obserued , it behoues vs to looke the more what we doe , to see that we walke exactly . this thing i will not presse because it is common . onely the vse that we should make of it is this , to see what god and men looke for from vs ; when we take vpon vs the profession of his feare , his glory is engaged in our carriage , therefore we should walke exactly , not as fooles , but as wise . againe , as any man hath a higher degree of faith ( for there be degrees , ) as any stand in a higher place , they must looke to it more , as they are in more estimation and glory , so they must take heed of falling to the scandall of their holy profession : but i will not stand vpon that . now i come to take the words as they lie . consider therefore , or take heed that you walke exactly : for the walking exactly , consideration is required you see ; now the question will be , what this consideration is ? it is a thing that is little taught , and not well vnderstood , and therefore i will a little open it vnto you , that you may know what this act is : it is a thing oft described in scripture ; i considered my waies , and turned my feet to thy testimonies . now consideration ( to describe it to you ) is nothing else , but an act of the practicall vnderstanding , whereby it reflects and stayes vpon its owne intentions , and comparing them with the rule , it proceeds to lay a command vpon the will and affections , to put them in execution . i say it is an act of the practicall vnderstanding , whereby it stayes and reflects vpon its owne intentions , &c. for there are many actions that passe from the minde of a man , that he dwels not vpon , but they passe presently away , these are not reflect acts , they are not acts of consideration , hee dwels not vpon them ; but when a man dwels vpon a thing , hee will not let it presently passe from his hands . first , they are in the intention , and then he lookes backe by consideration , when a man will see what is in his minde , hee will looke round about as it were , and returne vpon his heart , as it is called in the chronicles , if you returne to your hearts ; i say this is necessary , this is one part of consideration , but this is not all , a man may dwell vpon his actions for another end . therefore when this is done , in the second place this is to be added , that a man so dwell vpon his actions , as that hee compares them with the rule : he sets them both together , and therefore in prou. 4. 26. that which is called consideration in another place , is there called pondering ; ponder the waies of thy feet : the meaning is , consider the waies of thy feet . now you know what pondering is , when you haue a thing to weigh , there must be something to weigh it by , which therefore is the rule thereof ; and as in measuring , there is the thing that you measure by : this is the second thing to bee done in consideration , to compare it with the rule . but yet this is not all : for there may bee a comparing of actions and intentions , with the rule by which it is squared , when yet it is not consideration : a scholler may take a thing into consideration , whether it bee true or false , whether it be a practike or a speculatiue thing , he may compare it with the rule ; but his end is not to practise it , but onely to know the truth of it , and so he lets it lie . and not onely schollers , but it is so with all men for the most part , they heare vs deliuer the truth of god , their end is to see ( as it were ) to vnderstand it , to know the truth of it , they doe no more but see if the thing be true , and giue their assent to it : but in consideration there is somewhat more . therefore i adde , that it layeth a command vpon the will to put it in execution , or else it is not properly consideration ; but when a man considers of a thing , so as that he resolues to doe it , that hee layes an imperatiue iniunction vpon the inferiour faculties , to put that in practice and execution that he resolues on ; so now you see more distinctly and cleerely what the apostle would haue vs doe , this is the action hee would haue vs doe , to consider ; that is , to stay vpon our actions , to compare them with the rule , and not to let them lie there , but to put them in practice and execution ; this is the thing we are here exhorted vnto , to consider , or take heed what we doe . and it is that which we haue little reason to be backward to ( though in truth wee are backward to nothing more , which is the cause of many errors of our life ) if we consider . first , that this consideration is the excellency of all a mans actions , it is that which is proper to man , as hee is a man , there is no beast capable of it : it is a peculiar excellencie to man , to be able to returne and to reflect vpon his actions . beasts looke forward altogether vpon the present pleasure which is propounded , but to consider an action , whether it be to be done , or not to be done , it is an excellency peculiar to man. therefore as the mathematicians say of figures , the strait figure , or the strait line is the weakest , but the circle is the strongest of all other , and the best , because one part returnes to another , and holds vp another ; so these direct actions of ours , these transient actions that passe suddenly vpon a thing , they are the weakest , in them wee are most subiect to erre , but these actions wherein wee returne againe vpon our selues , as a circle or round figure , are more perfect and exact : i say it is the excellency of an action , and this should make vs ready to doe it , but that is not all , there is not only a generall excellency . but it is the best for our selues , it perfects vs aboue all other ; take all other actions that goe directly forward , they perfect somewhat that is out of a man , but they perfect not the heart of a man. if it be in teaching others , in it is the perfection of the scholler , other actions of wealth , of honour , of learning , or any thing of this nature , they perfect the thing vpon which they are pitched , but now this action , by which the heart returnes vpon it selfe , this reflect action is that which perfects a mans soule , it makes him a better man , it builds him vp in grace and in truth ; when a man lookes in , and returnes vpon himselfe , he makes vp the breaches of his heart , if there be any thing amisse there , he rectifies it : therefore it is an action that we should easily assent vnto , and agree to the exhortation of the apostle . therefore to conclude this point , let vs be exhorted , to consider what we doe , the failing in this is the cause of so many errours in our liues , the cause of so many ill spent houres , of so many vaine speeches , of so many grosse sinnes committed , all for want of consideration . if the swearer would well consider what that is , when the lord saith , i will not hold him guiltlesse that taketh my name in vaine , hee would not be so ready to sweare as he is . if the adulterer would consider what god saith , heb. 13. whoremongers and adulterers god will iudge , hee would not so easily continue in that sinne : so you may runne thorow other particulars , therefore this consideration is necessary in things that belong to saluation . it is not so in other things , in other things the notion passeth soone from the minde to the rest of the saculties , as soone as the light , it is no sooner kindled but present'y it is executed ; but in matters that belong to godlinesse , there may bee a sparke , and it will goe out againe in the heart , as greene wood putteth out the fire ; in that case there must bee paines taken , because of the stubbornnesse in the faculties of the minde to obey the light , which is dictated to the conscience : therefore wee must doe in this case , as we doe with stubborne seruants , they must be bidden doe a thing againe , they must be forced vnto it . if the vnder-faculties were as ready to obey the minde in spirituall things as in other things , it were another case . in other things ( for the most part ) we shall finde that the minde hath no sooner resolued on a thing , but the faculties presently are ready to practise and to execute it ; if it be a matter of pleasure , a matter of commodity , a matter of businesse , if a man resolue once to doe it , he findes no resistance ; but if it bee a matter tending to a holy life , hee is resolued and fully intended to doe it , yet when hee comes to the point , how many impediments doth he finde in the vnder-faculties ? they are like stubborne seruants that haue need of pressing vpon , and must haue such imperatiue iniunctions vpon them as i speake of . therefore this consideration is necessary for vs , we see if we be negligent in it , it is impossible wee should lead a holy life , because we goe vp the hill in that , there must bee paines taken in that ; there is no good action but it will cost this consideration , and the rather we should doe it , because ( as i say ) it is that which perfects vs most of any thing ; wee study many things , we study bookes , wee study men , wee study our selues , that is done by this act of consideration , and of all studies that is the best , when a man studies his owne heart , when hee dwels at home : it was the precept of the wise moralist , to exhort men to dwell at home , to looke inward ; for a man to bee as a good house-wife in her owne house , to dresse the roome of his heart , euery morning to sweepe it , and to put things in order which the former day hath put out of order , that he may bee fit to entertaine the lord of glory ; therefore we ought to keepe our selues right and straight , to keepe our selues cleane and pure in soule and body by this continuall act of consideration , that we may be fit temples for the holy ghost to dwell in and to continue in : therefore we should doe this . first in generall , take this generall consideration ; let a man thinke what his condition is , what he comes into the world for ; let him sit downe and thinke with himselfe that hee hath a soule that is immortall , that must liue in another place for euer , that his life is vncertaine , hee knowes not when this soule of his shall bee put out of possession ; now if a man would take these things into consideration , if hee would sit downe and consider his latter end , consider the infallibilitie of the threatnings , consider the vncertainty of this life , consider the terrour of gods wrath , because these things are not taken into consideration ; therefore it is that men goe on in courses of sinne , this is that which the people failed in , deut. 29. 4. saith moses there , you haue seene what the lord did to pharaoh and all his seruants , you haue seene the temptations and the great workes which he wrought , but you haue not hearts to perceiue , you haue not eyes to see vnto this day , you haue seene , but you haue not hearts to perceiue ; that is , you haue not hearts to consider it as it is , as if hee should say , this will profit nothing ; this which was one of the strongest arguments that was , ( as how could a people haue more arguments to feare god than they had , to see such wonders as they did , but this ) profited them nothing , because they had not hearts to consider ; so our sauiour , marke 6. 52. they considered not the miracle of the loanes , for their hearts were hardned : after that miracle was wrought , when christ walked vpon the sea , and they thought he had beene a spirit , they were afraid , the reason is giuen , because they considered not the miracle of the loaues ; as if hee should say , there was enough in that to haue strengthened their faith , that they should not haue beene so fearefull ; but saith christ , the reason you did not profit by that was , because you did not consider , your hearts were hardened : and therefore 2 tim. 2. 6. it is pauls exhortation , consider what i say ; consider what in other places i haue named to you , that is , though these bee reasons strong enough , yet consider , timothy , or else it will neuer worke vpon thee , therefore consider what i say , and because wee are not able to doe it of our selues , hee prayes to god to teach him to consider , and the lord giwe thee vnderstanding in all things : and indeed that wee may doe so , let vs beseech god to open our eyes to enable vs to consider ; till hee set vs a worke , we cannot doe it to purpose , so that i say , we should learne to doe this in generall , and not onely so , but to make a daily practice of it , euery day consider our waies , to set some time a part for that purpose : when we come to god in prayer , consider the businesse wee haue to doe , consider what hath beene out of order the day before , to reflect vpon our hearts , and to set things strait before god , and after this to haue an eye vpon our actions all the day , that our tongues , our hands , our feet , or any part bee not ready to act any thing before we haue considered and pondered it , before wee haue good warrant for it . you will say this is impossible , must a man stand considering euery act on that he doth ? i say , it is not needfull that euery action should be considered ; as in a iourney , you know it is not needfull for a man to thinke of euery step , but the first intention of the iourney will carry him a great way ; so set the heart aright , and that intention will carry a man thorow many actions , though hee stand not to consider euery particular ; but because our hearts are so ready to goe out of the way , like young horses that are not accustomed to the high way , they are ready to turne aside euer and anon , except the hand bee vpon the bridle continually ; so this consideration must bee euer and anon repeated in the heart to keepe it strait , it is apt else to turne a side . this wee must learne to doe in things that belong to godlinesse , in other things wee are apt enough to doe it ; the young man is apt to consider how he shall satisfie his flesh , and the desires of it , how hee shall obtaine his pleasures ; the ancienter men , they consider how they may increase their wealth , how they may keepe correspondency , as it is said of the good house-wife , she considereth a field and gets it , prou. 31. there is too much of this consideration , men consider such outward aduantages : the thing that we require row , is to consider how wee may walke circumspectly and holily before god in all things , this is the thing that we ought to consider , & to neglect this and to intend other things , is no better than madnesse : if a man doe but consider seriously what he is , what his condition is , and what he is fit for , hee will reckon it madnesse to intend other things as he doth ; we reckon men mad , when they fall a gathering strawes , and sticke their clothes with flowers , when they scrabble vpon the walls , because wee thinke these actions vnmeet for a man : so come to a christian , when he is occupied in trifles , in pleasures and honours , ( for they are no better ) when men doe this with all their endeuour , this is as vnmeet for a christian , this is as much below a christian , as those other actions , that i named , are below a man ; and it is as truly spirituall madnesse , as the other is natural frenzie ; consider of this therefore , and come to your selues . i am not too harsh in calling it madnesse , the scripture cals it so , in luke 15. the prodigall is said to come to himselfe ; for other things hee was come to himselfe before , but for matter of grace and saluation , therein hee was not come to himselfe ; so that a man may truly say , that the world is full of mad men in this sense , because they come as much short of that which belongs to a christian , of that which belongs to a man , as he stands in relation to god , as hee stands in reference to eternity , as the other actions are to other men , and you shall finde they are occupied in the same manner ; looke vpon the imploiments of men , if wee could see what they are bufie about , what their thoughts and liues are taken vp with , in the morning if we could see them , as god seeth them and beholds them , wee should see they doe as mad men ; as a man that makes a garland to himselfe , composed of such vanity as he is most fancied with . consider therefore what you doe , walke exactly , not as fooles , but as wise . so much for that . the maine point is that we now come to , walke exactly . consider therefore that you walke exactly , whence we will deliuer this doctrine ( to take the words as they lie , ) that it is required of a christian that he walke with god exactly in all things . before i come to prosecute this point , i will shew what this walking is , and what it is to walke exactly . in a word , by walking nothing else is meant but the tract and course of a mans life , so that to walke holily is nothing else , but in all the passages and turnings of a mans conuersation to keepe himselfe close to the rule , so that into what circumstance soeuer he is cast , stil as a , dye to fall right , whether he be alone or in company , whether he be in sport or in businesse , whether he be among enemies , or among friends , all is one , his conuersation is still of the same colour , he keeps one tenure what condition soeuer he is in , in crosses and aduersity he is taught to wait , in prosperity he knowes how to abound , to behaue him selfe as a christian in any particular action , whether it bee gaine or losse to him , whether hee bee in a pleasant estate , or whomsoeuer he hath reference to , whether it be for his aduantage or disaduantage , all is one , he doth not shift , he doth not dawbe it out by seeking inuentions , that afterwards will fall off as vntempered morter , his conscience puts it to him , and tells him this is not to be done , and he is willing to let his conscience speake , he is ready to obey it ; when a man thus behaues himselfe in the constant course of his life , this is to walke exactly . but then againe there is somewhat in this word exact , the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of two words , that signifie to goe to the extremity of a thing ; so to walke exactly is nothing else , but so to keepe the commandements of god , that a man goes to the vtmost of them , to all the rules that he prescribes , not onely to content himselfe to doe the maine duties of them , but you must looke to euery particle of them , to bee willing to goe to the vtmost of euery command ; so the scope of the apostle is , to commend vnto vs here the thing that is so disgraced in the world , the which is a matter of much obloquie , that same exactnesse or precisenesse , for so the word may as well be translated , and there is no word that fits the greeke better than this . consider that you walke precisely , or exactly , or strictly in all things ; i say that is the apostles scope , to commend this to vs , that men discommend so much , though indeed it be the only excellency of a christian ; for is not that the best glasse that shewes the smallest spots ? and is not that the brightest light that shewes the least moats ? and doe you not reckon that the finest flesh that is sensible of the least pricking ? so the conscience that is sensible of the least sin or failing , is the perfection of christianity which wee are to striue to attaine , it is that which we are to reckon the greatest excellency of all others , so far it should be from disgrace with vs. to walke exactly is required of euery one , and this exactnesse is to goe to the vtmost ; but a little more particularly to describe it , to walke exactly requires these three conditions . first looke to the whole rule , he that looks but to a part shall neuer doe a businesse exactly , but imperfectly and bunglingly ; that is , you must haue respect to all the commandements , to all the precepts that runne thorow the booke of god. secondly , hee must goe to the vtmost of euery one , we see our sauiour in mat. 5. hee sets it downe , it is not enough for a man not to murder , but he must not be angry with his brother vnaduisedly , there is the extremity of the command , he must not onely take care of the maine , but to keepe the least ; so he saith , that a man should not onely not sweare great oathes , or not forsweare himselfe , but let your yea be yea , and your nay nay , saith our sauiour in the same chapter . and so for that command , thou shalt not commit adultery , ( i giue you the instances in that chapter , because christ giues them vpon the same occasion ; saith he , he that breaks the least commandement , he that doth not keepe euery iot of the command , he shall not come to heauen . ) as for that command of adultery , though thou keepe the maine , if thou lust in thy heart , that is , if a man admit lasciuious thoughts , adulterous lustfull thoughts , though he keepe the maine commandement , the maine duty which is there commanded , yet he walks not exactly ; there is a necessity laid vpon him , hee that keepes not euery iot of the command , shall not enter into heauen ; so that you must haue respect to the whole rule , and to euery particular command . and lastly , you must doe it at all times , psal. 106. vers . vlt. blessed is hee that doth iustice , and loues righteousnesse at all times ; otherwise a man cannot be exact ; he that doth it by fits and flashes , that walkes exactly one day , and is out againe another , this man is said not to walke exactly , he walks with god by fits , as he that lookes to halfe the rule , he walls but by halues ; if either of these be , that he walks but by halues or by fits , he is not exact : thus much shall bee said for the explication . now this exactnesse is required in three respects . first , in respect of a mans person , that hee bee clothed with all the graces of the spirit that there be none wanting , there must bee a generality in that , and therefore in 2 pet. 1. we see the graces are put together , giue all diligence that you ioyne with vertue faith , with faith knowledge , with knowledge temperance , with temperance patience , &c. that is , as if he should say , a christian must not bee adorned with some graces of the spirit onely , but hee must haue euery one , he must be exact , he must haue the whole clothing , the whole image of god , for the image of god is nothing else but the happy cluster of these graces : now put the case that any of these be wanting , then you shall see what a defect it will cause ; if a man haue faith , if hee want vertue , that is , if his faith shew not it selfe in workes , if it be not a working vertuall faith , what will his faith profit him . if he be zealous and ready to the worke , if there be vertue in him , if he want knowledge to guide , and direct him , and turne him , hee must needs erre exceedingly ; and therefore he must ioyne to vertue knowledge , if he haue knowledge that he know what to doe , if there doe not come in the practice of other graces , if he be intemperate , it will lie as a blot vpon him , there will be great inconcinnity in his carriage , if he haue other vertues and want one ; suppose if he be temperate , yet if he be an impatient man , this becomes not one of those vpon whom gods name is called ; it becomes a christian to haue his person adorned with euery grace , because god requires so much beauty in him , in cant. 4. 7. saith christ to his church , thou art all faire my loue , there is no spot in thee ; that is , thou art adorned with all the graces of the spirit , there is not one wanting , for there is such a generality required , such is the beauty of a man in christ , the whole frame of grace is in him : therefore christ is said to worke grace for grace , the meaning is , for euery grace in himselfe , he hath stamped another in vs ; as the seale giues print for print , in the wax character for character , and as the father to the sonne limbe for limbe , and member for member ; so christ to his saints , hee workes grace for grace , that is , as hee himselfe hath the whole frame of grace in his owne heart , as the image of god is perfect in him : so all that he changeth , all that are borne of him , not of the will of the flesh but of the will of god , they haue the same that he hath ; not in degree , no childe hath his members in the same degree as the father hath , hee hath them as a childe , the other hath them as a perfect man ; so euery christian hath them in the degree of a childe , and yet he must be exact in all in respect of his person . secondly , this exactnesse is required in regard of his actions , all the actions that the holy man hath to doe are to be exact , therefore it is a rule of the schoolemen , an action cannot be good except all be good in it , except all the circumstances be good , if there be one wanting the action is euill ; this is required of necessity to walke exactly , that is , take any action we doe , if either the principle of it be not good , that it comes from carnall feare , or from carnall loue and desire , or else the end is not good , or the circumstances are not good ; to pray , and not to pray feruently ; to shew mercy , and not with cheerefulnesse ; to keepe the sabbath , and not with delight ; and and so you may runne thorow what particulars you will , the wanting of any of these circumstances makes it an euill action ; and therfore in regard of his actions he must be exact . thirdly , in regard of others it is necessary that he walke exactly , as in iames 1. this is pure religion and vndefiled to keepe a mans selfe vnspotted of the world ; now if a man will be vnspotted of the world , hee must bee exact in all things ; if hee faile but a little the world will blot him and blaze his name all ouer , that no place shall be empty of it , if there bee any spot in him . it is true , the applause of the world is not to be greedily looked for , but yet in this case euery christian should be like absalom , there should be no blemish in him from top to toe , he should labour to bee so blamelesse in all his conuersation , to doe as zachary and elizabeth , to walke in all the commandements without reproofe , so that a christian in regard of his person , in regard of his actions , in regard of others , hee must walke exactly . but now in this point that i haue deliuered there is somewhat more than this , it is required i say of euery christian , that hee walke exactly before god in all things , here comes in a question or obiection , when i say it is required of them ; the question is now whether it be of necessity or no , that it be so laid vpon euery christian , that they cannot keepe in good termes with god , that they can haue no assurance of their owne good estate except they doe it ? whether it be laid vpon them of such necessity or no , to keepe such exactnesse in their conuersation ? to this i answer : this precept , as well as any in the booke of god , is to be kept euangelically , though we cannot keepe it legally ; that is , we must endeuour to the vtmost of our power to doe it , to striue with all our might , wee must intend , and desire , and purpose to doe it , and we must haue endeuours answerable to our purposes ; this necessity lies vpon euery man to walke exactly , that is , to allow himselfe in nothing that is a knowne sinne , there may be many failings out of passion , a man may be transported out of incogitancy , out of inaduertancy , because many things passe from him that he is not able to consider of ; but let it come to this case , to be a knowne sinne , if he allow himselfe in it , this is a breach of the euangelicall keeping of this commandement , which requires that a man walke exactly , and this lies vpon euery one of necessity , that hee doe not admit of any knowne sinne in his conuersation , but in that respect to walke exactly , and that will bee manifested by these reasons . first , if there be but one thing in your conuersation ( pitch where you will ) be it greater or smaller , if it come to be a knowne sinne , if it be reuealed , that you know such a thing is a duty , or such a thing is a sinne ; now if a man walke not exactly in that , hee makes a breach betweene god and him : as it is with two friends , if there come but a small matter wherein they differ , that falling betweene them , if neither of them yeeld , it makes an vtter breach and separation betweene them ; so let it be a matter of lesse moment , take the least sinne , or the neglect of the least duty , yet when i know this thing god requires at my hands , it is a thing that god will haue done ; when a man now lies in the contrary and will not doe it , certainly god will not yeeld , and if hee doe not , it makes a breach betweene them , it makes a separation betweene god and him : as it is with a prince , if hee command a man to doe any thing , when he proclaimes it , when there is authority put vpon it , when it is made knowne to him in particular , the standing out makes him a rebell ; so it is in this , the standing out with god in any part of our conuersation , if we be not exact in all , it puts vs into a state of separation from god. secondly , except a man walke thus exactly with god in all things , it is euident that what he doth , hee doth it for himselfe and not for the lord , and if he doe so it is not accepted of god ; i say what he doth , it is for himselfe and not for the lord , for if he performe that obedience which hee doth for the lord , and for his commandement to please him , what is the reason that he goes not to the vtmost ? why doth hee set limits to himselfe , for god requires that we should doe his will on earth as it is done in heauen ? his commandement is , that we should goe to the vtmost of euery command ; now when wee limit our selues in holinesse , when we come to such thoughts as these , well ; i will haue as much as will bring me to heauen , i will labour for so much exactnesse of conuersation , as will keepe me in the state of grace , as much as will preserue me from hell ; i say the ground of all such conuersation is nothing out of a mans selfe ; it is but regard to himselfe , hee doth but onely looke at his owne saluation and no more , which is a thing i confesse that may be looked at , but to looke at nothing else , is selfe-loue ; when a man lookes at nothing but his owne saluation , and how he may escape hell , that man cannot bee right ; now when a man sets himselfe limits , and circumscribes himselfe , and saith with himselfe i will goe thus farre and no further , when he doth not endeuour to come to the vtmost , to the highest peg , it is a signe his heart is not vpright , therefore there is a necessity laid vpon euery man , that he walke exactly with god in all things . thirdly , take any particular in a mans conuersation wherein he fauoureth himselfe , if he be ouercome of that , he is not in christ , whosoeuer is in christ ouercommeth the world and the flesh , saith the apostle , gal. 5. whosoeuer is in christ crucifieth the flesh and the affections , and ouercomes the deuill , as wee know the stronger man casts out the strong man ; now when any one particular of these lusts of the flesh , or the temptations of the world , or the deuill , shall come and set vpon a man , if he yeeld to this he is ouercome of it , whereas none of those that are in christ are ouercome of the world , or of the flesh , or of the deuill ; that is , if there be any particular sinne ( for they are but souldiers that fight vnder those generals and captaines ) if a man once yeeld to it , if a man giue ouer striuing against it , a man is said properly to bee ouercome ; whereas if a man continue warring with sinne , it is another case , but when hee giues ouer resisting , as the apostle saith , his seruants you are , whom you obey : if a man come to obey any sinne , whatsoeuer hee is in the whole course of his conuersation , it interrupts this exactnesse ; when he yeelds , hee is ouercome ; as we say water and fire , as long as they contend one with another , neither is ouercome ; but when they yeeld one to another , when the fire is turned all to be water , then it is ouercome ; so in this case , when there is a contestation betweene vs and sinne , if wee yeeld to it , then sinne ouercomes vs , and hee that is ouercome of sinne cannot be in christ. fourthly , if there be any particular sinne in a mans conuersation wherein hee doth allow himselfe , it hinders the vse of all meanes and the profit of them , that neither a man is able to pray , or able to heare , or able to doe any duty as he ought : so that as a medicine is applied in vaine so long as the arrow head is in the wound , that must be remoued first before it can worke any cure ; so let there be but one sinne , one failing in this exactnesse of conuersation , and all the meanes of grace are in vaine : therefore there is a necessity lies vpon euery man , if he will be a christian , if he will reckon himselfe of the number of those that are the children of light , that he walke exactly . but not to stand to presse this further , to make some briefe vse of it , for i desire to come to the other part , not as fooles , but as wise . the vse we are to make of this , is to set our selues about the worke , to doe the thing , to labour to walke exactly , and here it is good to bring our selues to particulars . come to the keeping of the sabbath , i would but aske this question , whether the day be not holy ? whether it differ not from other daies that are common daies ? and if it bee not holy , why doe you doe any thing at all ? and if it be holy , is not a holy day to be kept holy ? why doe you not keepe it exactly to god ? and for prayer , when you come to call vpon the name of god , it is not the slight performance of the duty that god lookes for , it is another thing , hee takes your prayers by weight and not by number , therefore looke you doe it exactly ; so in receiuing the sacrament , and all duties , i leaue it to your selues to consider particulars : and so for the duties of your calling , to be diligent in them , to serue god and men in them with the fatnesse and sweetnesse of them : and so for sports and recreations , to be exact in them , and not to vse those that be vnlawfull , and those that bee lawfull , not to vse them excessiuely , but to vse them with limitations , and to put right ends vpon them ; and so in all businesse and conuersing with men , in all the turnings and passages of a mans life , looke that you walke exactly , that your obedience bee generall , otherwise that is a signe the heart is not changed , a man is not right borne till he come to walke exactly with god , till he be willing to performe euery duty , and willing to shunne euery sinne that hee knowes , euery thing that hath a tincture of sinne , if the heart be right there will be an antipathy betweene vs and whatsoeuer is called sinne ; otherwise what is the power of religion , if wee onely doe duties that are facile and easie , to which wee haue no contrary disposition , it were an easie thing then to be religious , but herein is the power of religion , to subdue euery affection , to subiect it , where there is a strong streame of a contrary disposition to turne the course of nature , to obey god when a man finds the greatest difficulties , in the time of temptation and triall to doe it , this is that which is necessary for vs , otherwise the truth is , wee serue the flesh and not god , saith iames , iam. 2. the same god that said thou shalt not murder , said also thou shalt not commit adultery ; so i say to euery man that failes in any particular , and allowes himselfe to lie in any particular sinne that he will haue his liberty in , i say , hath not god said , thou shalt not doe this as well as that , and if thou doest one duty to god out of loue and respect to him , or if thou didst abstaine from any sinne because he forbids thee , doth not he forbid thee that as well as this , and he hath commanded thee this duty as well as the other , why doest thou not performe all then ? a little leake will sinke and drowne a ship as well as a great breach ; one disease will take away the life as well as many ; so one sinne , one failing in this exactnesse of conuersation is enough to destroy vs , it is enough to put vs out of a right condition in gods sight , therefore learne to walke exactly , beware of by-waies , which though it may be hidden from the eyes of men , yet god knowes it that sees in secret ; for that is a common course : men doe as wandring stars which are carried about with the rest of the heauens , and yet they creepe backe by a contrary way , which is their owne proper motion ; so it is the custome of men to doe as others doe for the outside , to come to church , to abstaine from grosse sins , to liue ciuilly , to deale iustly with men in their common course , but they haue a proper course of their owne . labour to be exact , take heed , know that god obserues you , and know this , that that hath beene the practice of the saints , it is not a thing impossible to be done , we must not set vpon it as vpon a thing that none can reach to , looke on moses , see his manner of walking , when god commanded him to goe with all that he had out of egypt , he would not leaue so much as a hoofe behind him , he would doe it exactly ; looke on paul , he knew nothing by himselfe , that is , he kept a cleere conscience in all things , though hee were not thereby iustified ; looke on samuel and his walking , hee calls the people to him , and saith to them , what haue i done amisse ? whom haue i wronged ? whose oxe or whose asse haue i taken ? againe , see those that faile in this , and wee shall see that it is not a slight matter ; saul walked with god , but because hee did not walke exactly , because he offered sacrifice before hee should , you would thinke it a small matter , but because he did not destroy , but spared agag , god reiected him . so nadab and abihu , when they offered sacrifice , you would thinke it to bee no great matter , a circumstance , and will not common fire serue the turne ? but they were consumed for not walking exactly ; looke vpon the prophet that did not keepe him close to the word of god , as hee returned backe hee was slaine of a lion ; looke vpon balaam , he walked with a faire outside , yet because he was not exact ( for god saw the falsenesse of his heart ) god saw the secret by-ends that he had in it , & for this cause god reiected him , therfore take heed that you walke exactly . not as fooles , but as wise . it is our wisdome to doe so ( to speake a word or two of that ) to doe that which god hath appointed a man to doe , to doe that which the rule of wisdome hath appointed , that must needs be the wisest way ; now it is the rule of wisdome that commands vs to walke exactly ; and as he is the best writer that comes neerest his copy , and he the best carpenter that comes neerest his rule appointed him , so hee is the wisest man that comes neerest the rule of wisdome , which is the booke of god , which exhorts vs to walke exactly . againe , to be guided by god , who is the wisest , is it not the wisest way ? it is gods appointment that we should walke exactly , examine the properties of wisdome , and we shall fee what cause there is to reckon it to be wisdome to walke exactly . first , the maine property of wisdome is , when a man lookes to the generall vniuersall end of his life , and frames all things according to that , for therein properly wisdome or prudence consists ; when a man lookes aright to the vtmost and generall end of his life , for a man either to looke to no end , or to bee as those that roll vp and downe at randome , men that haue no particular scope to which they direct all their actions , this is grosse folly . but besides this , if a man haue no end , or if it be but a particular end , he is not said to be a wise man , he may be said to be a wise pilot , or a wise states-man , or a wise merchant , or a wise warriour that sets such particular ends ; and so we may goe thorow all , but he can neuer be said to be a wise man , except he looke aright to the generall scope and the generall end of his life ; now he that walkes with god perfectly , he only is a wise man , because hee onely lookes at the generall frame and course of his life aright . the cause of all our errors ( as one saith ) is because we looke onely vpon part of our life , wee looke not to the whole , we haue not our eye vpon the generall scope and aime of our life , and therefore we walke vnprudently , he onely is a wise man ( i say ) that frames the whole course of his life aright , and therefore wisdome hath that excellency aboue all other things , because it lookes to the end ; as the end is best , so any error about the end is worst ( saith a diuine , ) as the end is best , so folly , and imprudence , and error concerning the end is the greatest error : therefore the scripture calls this wisdome godlinesse , and this folly wickednesse , the best and worst names that can be ; therefore if this be wisdome for a man to frame the whole course of his life aright , to looke to the generall end , to be sure that his scope be good , then he is the wisest man that walkes exactly with god , whatsoeuer he be in other things , this makes him a wise man. secondly , this is a property of wisdome for a man not only to know , but to put in execution , that is the difference betweene prudence and other arts ; in other arts , he that knowes what is best , is the best artist , but in matter of prudence , he that knowes what to doe , and practiseth not , is of all other the most foolish ; and therefore action is a chiefe property of wisdome , there is this requisite to prudence to inuent the worke aright , and to put it in execution : therefore hee that walkes exactly , he that not only knowes what to doe , but in good earnest doth it , hee is the wisest man. men are not to be iudged according to their knowledge , or according to their habits , but according to the act , according to their execution and practice , as the apostle saith , rom. 2. god shall iudge men according to their workes . againe , another property of wisdome is , when a man not only lookes vpon one part of his businesse , but he lookes round about it , he lookes in all the nooks and corners of it ; it is the ground of errour , when a man lookes vpon one part that drawes him on to the worke , but he lookes not round about , to see the discommodities , to looke to all : if this be wisdome , then to walke with god perfectly is the greatest wisdome ; take any other man that doth it not , that steps aside out of the waies of god , that walkes not exactly with him , that goes out and seekes some profit for himselfe or some credit , that steps out for some sinfull lust , to satisfie some pleasure which hee thinkes will bee great aduantage to him , to haue this which others want , what is the reason of this ? because he is not wise , he lookes but vpon one part ; if he did looke round about , if he did put the antecedent and the consequent together , if he would summe vp all his life together , hee would see that that were not the best way , he would see that that would bring him much misery , and that the abstaining from that sinne would bring him much happinesse : thus he would thinke if all were put together , but when he lookes on one part , and not on all , hence it is that men walke not exactly . againe , it is another property of wisdome , for a man not to looke on the outside , but to looke on the inside of things ; fooles looke on the outside , but wise men see the inside , they see the sap in the tree ; when a man looks only on the outside , he is subiect to be taken with the snare , when he sees the corne spread , and sees not the net , but a wise man sees the hooke in the bait : the most precious things in the world , their carriage is base , their outside is base , the worst things are gilded , and men for the most part , for want of wisdome , take the things that are gawdy on the outside , and leaue the other . as the apostle saith , we are as men of sorrow , though indeed wee reioyce as men hauing nothing , though we possesse all things ; his meaning is , the outside is meane , the outside is base ; is it not prudence through the gold to see the base metals , to see the thing that is bad indeed , to see the vanity , and folly , and deformity of sinne , that god hath forbid vs to commit ; to see the false glosses of satan that he puts vpon sin , to see the base metall within : and on the otherside to see the excellency of spirituall things ? they that walke exactly they see the inside : moses had two things presented to him , to suffer afflictions with the people of god , the outside was bad enough , or to enioy the pleasures of sinne , the treasures of aegypt that he might haue had in pharaohs court , here the outside was good , this was his wisdome to see thorow both these ; he that walks perfectly with god , hee sees the inside of things , he sees that god neglects things that haue an outward glosse , and cleaues to things that though the outside be base , yet in themselues they are excellent and precious . i should haue come to some exhortation , but the time is past : so much shall serue for this time . finis . samuels support of sorrowfull sinners . 1 sam . 12. 20 , 21 , 22. and samuel said vnto the people , feare not : ( ye haue done all this wickednesse , yet turne not aside from following the lord , but serue the lord with all your heart : and turne ye not aside , for then should yee goe after vaine things , which cannot profit , nor deliuer , for they are vaine . ) for the lord will not for sake his people , for his great names sake : because it hath pleased the lord to make you his people . the occasion of these words was this ; in the former part of the chapter samuel setteth sorth the greatnesse of the sinne of the people , in desiring of a king , and he tells them that therein they had cast away the lord who was their king : and vpon this a miracle was wrought , whereby god discouered his displeasure from heauen , which so amazed the people , as at the eighteenth verse it is said , they feared exceedingly , and desired samuel that he would pray for them ; and now in these words yee haue samuels answer , and his scope therein is to exhort the people not to feare , for they thought that so great a sin could not be forgiuen easily , not they so easily receiued to mercy againe ; he therefore labours to take away the discouragement , and tels them that if they would come in , feare not , for god will receiue you . but they might obiect , but wee haue committed a great sinne . it is true , saith hee , i will not goe about to extenuate that , yet notwithstanding know this for your comforts , that god will continue the same that he hath beene , and therefore feare not : and that he further setteth forth from an effect which commonly this feare hath , which will cause vs to depart from the lord : so that now hee labours to take away their feare by two things : first , by taking away their discouragement , the cause of their feare : secondly , by shewing them the bad effect it will bring forth , to cause them to depart from the lord , the contrary to which he exhorts them vnto , and confirmes his exhortations by these reasons : first , saith he , turn not aside from following the lord ; in which there is a reason couched , as if he should haue said , now you haue committed one errour , will you commit a second ? when a man is out of his way , will he goe on ? no , but will returne rather , and will you turne aside from following the lord too ? secondly , whither shall it be that you would goe ? to the creatures , they can doe you no good . here are two things that you all desire ; first , deliuerance from euill when you are in a state of misery ; secondly , such things as may aduance you in a good estate . now the creatures can doe neither for you , for they are vaine ; it is vanity , an empty things , and will you leaue the lord who hath power to doe all this for you , and what else you can desire ? but they might say , but we haue displeased the lord , so that he will not looke on vs as he was wont . he answereth and tels them that god is the same , he will not easily forsake his people , for which he giues two reasons ; first , because he had chosen them to be his people , he had freely made them his people at the first , and hee is alwaies the same , and therefore he will continue to keepe you . but they might say , we haue made our selues vnworthy of being his people , we deserue to haue a bill of diuorcement giuen vs. but yet secondly , because they were his people , called by his name , therefore for his name sake hee would not cast them away , it would bee against his honour and glory ; so these are the summe of the words . from these words feare not , the doctrine is , that our natures are apt to bee inordinate in our affections ; in our feares as they here , so in our loues and griefes . now that it was so with them , it appeares by samuel his speech , for you may know the disease by the medicine , their hearts were shaken and disaduantaged exceedingly , and wel-nigh drawne from the lord , and therefore he exhorts them that they should not feare ; this shewes that we are apt to feare inordinately , they had prophets no doubt among them that had told them of this sinne all the time they were about it , and then they feared not ; but now the thunder came , they beganne to feare extremely , so that samuel had much adoe to compose them againe . now our affections are said to be inordinate , either when we doe not loue , or feare , or grieue for that we should ( for therein our inordinacy consists in the defect ; ) or secondly , when as they are set too much vpon any thing , that is , when we ouer-loue or ouer-grieue , which is either by pitching them vpon wrong obiects , or exceeding in the measure , and therein lies all the errour that is in our affections ; now let vs see our owne disposition by the disposition of this people : when wee are well and in health , we feare not any sinne , but as the prophets phrase is , rush into sinne as the horse rusheth into the battell ; a horse is not able to discerne that they are enemies , and so rushes on to his owne destruction ; so salomon saith , a foole goes on and is punished , and a foole rageth and is carelesse ; that is , he is violent in his affections to sinne , and yet fearelesse withall : and this you may see also in the people of lystra , at the first they thought paul and barnabas to be gods , and knew not how to doe too much for them , but anon they would haue killed them ; and so we see by experience , that those whom men had magnified and esteemed most , they haue at last most despighted and contemned ; and so before sicknesse wee cannot humble men , insicknesse we cannot comfort them , all which proues the doctrine . now for the reasons of it ; first , the generall cause is the fall , which hath put all out of order , so that the soule is like an instrument quite out of tune , euery stroke that is strucke is amisse , there is no harmony at all in it ; secondly , the more immediate causes are , first iniudiciousnesse , men are not able to iudge aright , and then they are bold when they should be fearefull , and fearefull when they should be bold , as one that wanteth skill and iudgement is fearefull in that businesse , which a wise man that knowes it will not feare ; secondly , affections want the bridle of grace which should keepe them in , and moderate them , they are of themselues vnruly horses that draw the soule out of the way , vnlesse there be an auriga , an hand kept vpon them by grace , and this being wanting it becomes further inordinate , because satan ioynes with thine affections very often , for that is his aduantage ; to adde wind to the tide , and hence ariseth his temptations , when as he sees an affection stirring , hee takes the aduantage , intends it , and makes them more violent . the vse is , to take notice of this inordinacy of our affections that wee are subiect vnto , we haue an inmate within vs that will haue an hand in euery businesse , and what it doth , it still doth amisse ; whatsoeuer therefore you are a doing , still search what affections you haue , and you shall finde that all that comes from your flesh is amisse , and be iealous ouer sinnes , and this ye should rather doe because they blind the iudgement ; when affections are strong then take heed of them . but you will aske mee , how shall i know mine affections are inordinate ? i answer , then when they are hinderances ; for you shall know this , that all affections are planted by god for a speciall end , vse , and profit to man , and not to bee hinderances in themselues , so as we could want none of them , we could not want griefe for things past , nor could we be freed from feare of euils to come , for otherwise we could not take heed nor labour to preuent them when they are comming vpon vs , we could not be freed from anger , for it stirs vp to remoue impediments that lie in our way . now you know the inordinacy of an affection , as you may know a disease in physicke ; the generall rule of physicians is , when there is actiolaesa , as when you view all the functions of nature , and you see naturall impediment in some naturall function ; why then wee iudge there is a disease ; so it is true in the soule , when your griefe is such as interrupts prayer , and hearing , hinders you in your duty to god and man , then it is inordinate ; and it was the case of the israelites inordinacy , who could not hearken to moses for the griefe of their hearts : so for anger , if it bee such as causeth you to remoue such impediments as lie in the way of good desires , then it is good ; but when it causeth such a distemper , that you are ready to flie in the faces of your brethren , and so as you are more vnfit for what is good , then it is inordinate : and so likewise your feare , when it expectorateth your soules , so as they are made vnable to preuent the euils that you feare , and so discourageth you , that you flie from god ; so as to hide your selues from him as adam did , and as they here would haue done , and so if your delights and mirths make you more indisposed and vnfit to prayer , or for good conference , &c. so it comes in as a dampe to your mirth , and when as that which should oile the wheeles and make you cheerefull in good duties cloggeth you , then they are inordinate . q. but you will aske me , how we shall resist the inordinacy of them ? a. two waies : first , if thy inordinacy be in the defect , in not fearing when we should feare , or not louing when we should loue ; we must be carefull then for to stirre it vp , for we may sinne in the want of affection , as much as in the misplacing of them , as this people here finned as much in not fearing before , as in fearing now , and in their feare now they feared the iudgement and not the sinne : for had their feare beene pitched vpon that , samuel would not haue laboured to haue taken them off . secondly , they feared that god would not be reconciled to them any more , so that their feare was misplaced , and therein they sinned , whereas christ saith , reuel . 2. 10. feare not the things ye shall suffer ; but the sins which brings those crosses . q. but you will say , when as our feares and affections are thus mis-placed , when our hearts are possessed of them , how shall we then resist and empty our hearts of them ? a. first , haue your iudgements set right , for the obliquity in the affection comes from the iudgement , as those things we apprehend to be euill , them we feare too much , and therefore labour to haue it enlightened . q. if you aske me , how we shall doe that ? a. bring it to the word , and see what that saies , for the word is as a glasse which represents things as they are : i cannot stand to giue instances out of the word how to direct euery affection ; as now take pouerty , which thou fearest so much , the word makes it nothing , reu. 2. 9. i know thy pouerty , but thou art rich ; as if he had said , it is a matter of nothing : so likewise for your feare of men , feare not him that can kill the body , but feare him that can cast both body and soule into hell fire ; first , the scriptures make nothing fearefull but gods wrath and sinne , and therefore now sticke to the word , and whatsoeuer thy phantasie is , yet say , sure i am thus ; god said , and therefore i am sure it is so , and this will rectifie the iudgement ; say it is but my fancy , howsoeuer it may be greater or lesser , yet the thing is the same as the word said it : as the garment may bee greater or lesser , yet the body the same ; so take any thing else , as the losse of credit , or the like , we thinke these something and feare them , but the fault is in our phantasie ; men doe therefore well by fitting their hearts to what the word saith , to stay themselues . secondly , againe if this will not preuaile , then let vs pray our selues sober ; for inordinate affections make as much difference betweene a man and himselfe out of it , as is betweene a drunken and a sober man. now prayer composeth the heart much , for it bringeth thee into gods presence : and as the sun casts downe the mists and dispels them , so prayer doth an inordinate affection . againe thirdly , adde to this communion of saints , and that is a good meanes ; for we are in such fits , as men in a feauer whose mouthes being out of taste , we should suffer our selues to be ruled by the iudgement and taste of others . fourthly , after all this beseech god to conuince thy iudgement , to perswade thy vnderstanding fully , for that none can fully doe but hee . the second doctrine is , that the greatnesse of our sinne is no impediment to forgiuenesse . it is true , saith samuel , yee haue done this great sinne , i will not goe about to diminish it , but the lord will forgiue you not withstanding . i will deliuer it in these termes , because we are apt not to thinke so , and when we haue sinned against the light of conscience , relapsed often , wee are afraid to come into gods presence , as we see it by experience ; and therefore now if any man hath committed any great sinne , let him apply it to himselfe . it is true , i haue done such a great wickednesse , why yet bee of good comfort , humble your selfe , continue to follow the lord , you shall finde god the same to you that here he was to this people . now the reason of this is : first , because the pardon of the gospell , which we preach , makes no exception of any sinne ; christ came to saue sinners , to take away the sinnes of the world , this is spoken indefinitely . secondly , not of any person , preach the gospell to euery creature , there is not any exception of any rebell or rebellion . thirdly , besides the price that was paid answers for the greatest sinnes as well as the least ; he is ready to forgiue a thousand pound vpon satisfaction , as well as ten groats ; and therefore if thou hast christ for thy ransome , it is no matter what thy sinnes haue beene , great or small , for the same price may as well stand for the one as for the other . againe fourthly , the god which wee haue to deale with is a mighty god , euen in this , euen in pardoning , michah 7. 18. who is like vnto our god that pardoneth iniquity . and passeth by the transgression of his heritage ? hee will subdue them and cast them all into the depth of the sea , that is , herein the infinitenesse of god appeares in forgiuing transgressions , he sheweth his might in it , and being mercifull as god , and not as man , and therefore hee vseth that metaphor of casting their sinnes into the depth of the sea , that as the sea drowneth mountaines as well as mole hils , if they be cast into it ; so his attributes are infinite and so are his mercies : and therefore hee takes delight to forgiue great sins , because we know him to be god and not man thereby , because hee forgiues moe than a man is able or willing to forgiue . but because examples are more preualent in this case , i will giue you a few . adam was the cause of murthering the whole world , he made all men not onely guilty of the first death , but also of the second ; besides other aggrauations of his sinne , beleeuing the deuill rather than god , &c. yet we see that god found out a remedy and receiued him into mercy , for he himselfe preached the gospell to him , and therefore not without profit . so likewise manasses sinnes exceeded , so as indeed wee know not how a man should commit more almost : yet when he humbled himselfe greatly , ( for he had great sinnes ) god receiued him to mercy , and restored him to his kingdome ; so as when we read of his sinnes , how he filled ierusalem with bloud , &c. one of vs would haue beene ready to haue said , what , lord , wilt thou forgiue this man and set him in his kingdome , as if he had done nothing against thee ? to name no more than that in the 1 cor. 6. 9. those monstrous and hainous sins there mentioned , as greater there cannot be mentioned , yet some of them that were guilty of them were receiued to mercy , such were some of you , but now are yee washed and iustified , &c. the vse shall be , that you would take heed how you limit the holy one in regard of his mercy , that he will goe so farre in pardoning and no further ; i dare boldly tell you , it is as great a sinne to limit god in his mercy as in his power ; as that was the sinne of the israelites , when as they were to goe into the land of canaan , they limited god , and thought hee could not bring them in because of so great walls and great gyants , &c. and so take you heed lest you limit his mercy , as that when your sinnes are such sinnes of so hainous a nature as that he will not forgiue you . how did dauid when he had committed the great sin with bathseba , &c. and so peter that stood in the same termes with christ that hee did before ; and if you cannot bring your hearts to thinke this , then goe beyond your owne iudgement by faith , for this is it that hindreth vs from beleeuing , that wee draw a scantling of the lord by our owne phantasies , whereas he sayes , that his thoughts are aboue our thoughts in pardoning , isaiah 55. another point that i will deliuer from these words is this , that the way to haue a sinne forgiuen , is to aggrauate it , not to extenuate it . samuel here you see , when hee goes about to comfort the people , he aggrauates the sinne , but withall aggrauates gods mercies , and so comforteth them ; so that the best way to haue a sinne forgiuen , is to confesse it to the vtmost . first , it puts a man into such a disposition as god hath promised forgiuenesse vnto , for then we come to see the vilenesse of our selues that wee cannot stand vpon our owne bottome , but are empty of all , and without god must perish , and so are drawne from our selues and all in vs , to rest no more vpon our selues , but vpon god alone . secondly , besides , the more particularly sinne is confessed , the more glory ariseth to god , and shame to our selues . and againe , it strengthneth vs against sinne another time , a full confession of any sinne is a great preseruatiue against it , when a man hath looked round about any sinne , and considered all the particulars of it , it shuts vp all waies to the sinne , whereas otherwise , when men confesse by halues , they liue in some way of sinning . the vse is , to teach you not to extenuate your sins , but to confesse them to the vtmost ; and this you had need bee exhorted vnto , for i doe not know a duty more hard than this , though you may thinke it easie ; men are loth to confesse their sinnes , because men are loth to leaue their sinnes ; till they meane to leaue it , they extenuate it ; if men will keepe any reseruation , and are not willing perfectly to forgoe all , they will not confesse them fully . againe , men want light to see sin fully , for we see sin in the circumstances of it no further than wee haue light lent vs from the holy ghost ; as the light is brighter and brighter in the house , the more clearely doe we discerne the lest motes , so here . againe thirdly , there is a selfe-loue in euery one , and therefore while we looke on sinne as our owne , we are ready to fauour it ; as iuda , whilest hee looked on the adultery , as in his daughter , he iudged it worthy of death , hee would haue her burnt , but when it came to be his owne sinne , then the case was altered : so dauid would haue had the man put to death that tooke his neighbours sheepe , but when it came and proued to be his owne case , god was faine to take a great deale of paines to humble him , and to make him confesse it ; and therefore aggrauate your sinnes in your confessions , saying , i haue had these and these meanes , i haue sinned against the great light againe and againe , and brake the couenant that i haue made with god , and know that this way you cannot exceed , if our hearts condemne vs , god is greater than our hearts ; let vs take a man that apprehends his sinne most fully , yet god conceiues more fully of it , so as we in our thoughts cannot reach to what hee seeth sinne to bee : and herein you had need take paines and search diligently , for many sinnes that are great sinnes will appeare at the first to be but small ones , as this sinne of theirs , they thought it but a small matter at the first , it was but chusing of a king that was not any where forbidden , and yet samuel tels them that therein they had first cast away the lord ; secondly , they cast away samuel and the lord in him ; thirdly , they had put trust in kings : and so dauids numbring of the people seemes to be but a small thing , a thing not in it selfe vnlawfull for a king to see what strength hee hath to encounter an enemy , but dauid hee knew his owne heart , he knew his owne ends , then he cries out he had done exceeding foolishly ; know this therefore that this yee ought to doe , and that the more ye see sinne abound , the more ye will see grace abound , and so you will loue the more , and prize christ the more , and bee more humble and content with any condition . againe obserue , one sinne makes much way for another . this sinne of theirs had well nigh drawne them to a departing from the lord , now were they in the high way to slip from the lord quite away . the reasons are ; first , because euery act intends the habit of sinne , as when any thing is acted it increaseth the habit with which it is acted ; as euery act of grace strengtheneth the habit of grace , so sinne makes the flesh to rise aboue the spirit , to get it vnder , and so at last to get the victory . because euery sinne weakneth that grace which should resist it ; as in a disease there is not onely a thing contrary , with which health is to wrastle , but something also which weakneth the strength by which health should resist ; and so doth sinne ( especially great sins ) seaze vpon the strength , takes away the rectitude of iudgement by which we should resist ; if it be a great sinne , it workes as a great disease which seazeth vpon the principal part , and therefore is often little felt ; a small sinne is as a small wound , which wee may easily feele , because all else is in health , but a great sinne is as a blow vpon the head which amazeth vs. againe , committing a great sinne discourageth us from comming to god for pardon , and makes vs bold to goe on , and seeing wee are ouer shooes , we are willing to goe on and be ouer boots too . aster commission of a great sinne , god giueth satanleaue to take possession of a man , as satan got possession of saul by his enuy at dauid ; an euill spirit ( as is said ) fell vpon him , and he would haue killed dauid ; and so iudas , after his resolution to betray his master , the deuill entred into him , and would not suffer him to continue there , but to hang himselfe , and therefore take heed of falling into sinne , for then ye are tanquam in pracipitio , so as you cannot stay your selues , as in a quicke-sand you sinke deeper and deeper ; and therefore deale with sinne as you would deale with poison , which a man will not let alone to lye long in his body , but he will take an antidote against it as soone as he can . another point we may obserue is this , that discouragement and too much feare are great meanes of our departure from god. feare not , turne not aside from following the lord , &c. there are many things which keepe vs off from comming to god ; first , our strong lusts , not willing to giue ouer all , nor yet to doe all . secondly , our deferring of repentance , we can doe it as well hereafter , but the greatest hinderance of all other is that which wee haue now named : many will say indeed , to enioy the fauour of god is a comfortable thing , and to haue assurance of our sinnes being forgiuen , but i haue little hope of this , i haue such a nature , and i haue fallen often , and haue so much hardnesse of heart as god will neuer receiue mee , and so men sit downe discouraged ; and this must needs hinder in many respects . first , because it takes away all alacrity , for what a man hath no hope to bring to passe , he will neuer goe about it ; so a scholler , if hee hath no hope to get learning , will giue ouer studying ; take hope away , and take away all endeuour , nay take away all desire , which is more , for what is out of a mans hope a man desires not , for obiects they worke when they lie neere the faculty , euen as fire neuer worketh till the fuell be nigh it , and the loadstone till the iron be put to it : things that are afar off , we haue little desire to : as now to instance ; the condition of kings , though it be a thing most desireable , yet seldome men actually desire it because it is out of their hopes , and therefore when men are discouraged , as thinking they shall neuer haue such a lust mortified , they sit downe without all desire or endeuour : and so when men looke on the lord as on a strict and seuere iudge , it causeth strangenesse in them ; they will not come at him , but they will bee content with that liberty which they may enioy without him , as beggers when they see they cannot better their condition , content themselues with what they are , and that liberty which they doe enioy ; and so men being discouraged from going to god , they turne and rest on something else , for the heart will haue some liberty . againe , when we come to the lord , satan he casts in all these feares , hee musters vp all obiections , but the spirit you see saith , doe not feare ; now whether will you take part with satan or the spirit ? if men bee humble , christ saith likewise , come to mee and you shall haue ease , all ye that are weary and heauy laden ; let them not thinke that their sinnes are a burthen that will breake their backs , if they come to him , and so the iaylour hee trembled and thought himselfe vndone , but paul told him of the lord iesus , in whom if hee beleeued he should be saued ; it is good for vs to consider what satans end is , in casting in such obiections , as about the hardnesse of our heart , &c. his end is to discourage you . q. but you will say , how shall i know when such obiections are from satan , they may arise from a right iudgement of what mine estate is ? a. ye shall know it by this , if they put you off further from the lord , and make the heart listlesse to what it should apply it selfe to , as prayer , repentance , then it is from satan . in that when the people had here committed this great sinne , and samuel bids them not feare ; they might haply aske him , what would you haue vs doe ? then hee saith , turne not aside from following the lord your god , but serue him with all your hearts ; i raise this sixth doctrine , that when a man hath committed any great sinne , it is his duty , his best and wisest way to come in presently and turne to god. the spirit here by samuel commands it , and therefore it is their duty , and what hee commands it is best and the wisest course to take ; the reasons of it are . because the heart immediatly after the sinne committed begins to contract hardnesse , and the longer it goes without returning , the more hardnesse it contracts , but presently after it is more sensible ; and therefore a wound that is taken presently is the sooner healed , and the smart will be the lesse , so it is in sinne . by committing one sin we are exposed to greater , for it is like the breaking downe of the walls , which the longer they lie , the breach not made vp , the more enemies may come in ; there is a gap made , which if it be not stopped , will let the good cattell out and the euill cartell in ; see this in dauid , if he had humbled himselfe and renued his repentance , he had preuented that murder , and making vriah drunke , &c. but he let the gap lie open , and see what a troope of sinnes came in : see this also in asa , his making a couenant with the king of aram , and rested on him , at the beginning of the chapter : but now if hee had humbled himselfe , all the rest that followes had beene preuented , but he did not so , and then followes putting the prophets in prison , oppressing the people ; when he was sick , seeking to the physicians , for he grew worse and worse , his end was not answerable to his beginning , though he was a good man ; and peter now on the other side , because hee humbled himselfe , he presently was receiued to mercy , and preuented all . the longer ye lie in a sinne vnrepented , the greater the sinne is , because you abuse gods patience the more ; for hee considereth euery houre , and it is not slacknesse in him that hee forbeares you , but patience ; which you abusing , adde vnto his wrath euery minute . the same duties lie vpon you that did before , which you ought to performe , and your sinne is no priuilege for the omission of them , and therefore your best way is to turne , and not to goe on in your sinne . ob. but you will say , must a man come in presently into the presence of god after hee hath so grosly offended him ? answ. ye may and ye ought to doe it , but not with that disposition remaining in your heart , wherewith you commit the sinne , but with an heart humbled , conuerted to god , stricken with the sense of its sinne , promising new obedience , and thus to come in presently is no absurdity . if a rebell , presently after his rebellion , comes indeed with a sword in his hand into the presence of a king , let him not looke for pardon : if with meeknesse and a rope about his necke , he may : yea and i adde this , that the heart is sooner turned if you take the aduantage of it presently after the sinne is committed . there are two obiections in this case : ob. first , you will say , my heart cannot be presently humbled enough , to which i answer . a. that god stands not vpon the measure of humiliation , so as to reiect thee , but if it be in sincerity , if thou knowest and seest the sinne thou hast committed , so as thou art vile in thine owne eyes , and art resolued not to returne to it againe ; if this bee in sincerity , though in neuer so small a measure , the lord accepts thee . againe , secondly know , that thou canst not be humbled as thou wouldest at the first , adde therefore to thy humiliation afterwards , as dauid when he said , lord , i haue sinned , god forgaue him , though he was not so much humbled as afterward . ob. 2. againe you will say , it may be my sin is not healed yet , then indeed i may come with confidence , and yet my heart may bee as false as euer . a. i answer , that men are first to seeke pardon , and then prepare for healing afterward , for this is a sure rule , that there is no sinne healed till there is an assurance of forgiuenesse . the lord , as he washeth away the guilt , so he healeth the staine , and giues a new spirit , for this is his couenant , ierem. 31. ezech. 36. i will forgiue their sinnes ; and what then ? and giue them new hearts . we are all deceiued in this , that we thinke when as we take a purpose with our selues against a sinne , that all is then done , but it is not so ; as a man that hath a running issue in his body , it is not enough for him to say , i will not haue it thus , i desire it should not bee , i purpose it shall not , but hee must vse meanes to heale it . to conclude , when any haue fallen into sinne , i say vnto them , as samuel here , continue yee to serue the lord , doe you thinke to mend the matter when you are out of the way , by going on or standing still , but returne rather and serue the lord , for hee is the same lord still , and there is the same bond still that binds you to serue him . and againe , what will you doe , goe some whither else , ( for you must haue a being ) will you goe to the creatures to get rest from them , they are vaine , they will not profit you nor deliuer you : but you will say , whither then ? why , to the lord , but what hope is there that hee should accept vs ? why , the lord will not forsake his people . he is still the same god , hee will not forsake his owne , as a father will not forsake his child ; and secondly , hee will not for his names sake . lastly obserue hence , that the sins which we commit make no change in the lord. no substantiall change ; they may make him angry as a father may be with his son , and that so as they may feele the effects of it , but yet he is the same god still ; for first , it is not the slipping into great sinnes that breakes the couenant or makes it void ; there is nothing that makes a bill of diuorce , but an vtter turning away from god. againe secondly , god is the same , and you are the same ; your hearts are the same to him , the same bent of minde , the same frame of heart remaining in you still , ye are his seruants still , and he is the same ; vpon the same grounds that he chose you first he loues you still , sinnes worke no substantiall alteration ; he chose you freely because he would , and therefore as there is a transient act of sinne passed from you , so a transient act of punishment may passe from god ; for as your hearts are the same for substance to him as before , so is gods to you . the vse is , that you would not thinke when you haue sinned , that the lord will reiect you . our sauiour christ shewes the same by the parable of the prodigall : they in the house did not thinke that such a sonne should haue had such entertainment when he had spent so much , that his father would haue giuen him such an answer , to fall vpon his necke , to bee so glad of him ; by that our sauiour expresseth how willing god is to receiue sinners . dauid had no sooner said , i haue sinned , but god said , i haue put away thy sinne ; and so peter after his deniall , christ looked on him with the same familiaritie as he did before . onely doe not thinke that god will hold the wicked innocent ; if ye haue false hearts , then ye shall not be forgiuen . if the lord be so ready to receiue men after they haue offended him , consider how worthy of vtter destruction they are that will not turne to him ; if god should say to any man here , thouhast committed this sin against me , yet come in , there shall be no hinderance of my part , vnlesse the stubbornnesse of thine owne will hinder thee , who would not say that he that should refuse were worthy to be condemned ? christ is said to come to render vengeance to those that obey not the gospell , and therefore samuel addes this in the end of all , if they would for sake the lord , know that you and your king shall perish . finis . notes, typically marginal, from the original text notes for div a10018-e350 obiect . ans. obiect . 1. answ. obiect . 2. answ. 1. answ. 2. answ. 3. quest. answ. 2 3 1 2 3. notes for div a10018-e1950 signe . simile . simile . simile . 2 3. 4 quest. answ. vse . 1. quest. answ. quest. 2. answer 1. answer 2. answer 3. answer 4. vse 2. vse . 3. notes for div a10018-e4580 1 2 obiect . answer 1 2 4 notes for div a10018-e7040 coherence . 1 diuision . 2 3 simile . why sins are most taken notice of in gods children . simile . vse 1. vse 2. consideration necessary to exact walking . consideration what . three things in consideration . 1 the mind dwels on the action . 2 to compare it with the rule . prou. 4. 26. pondering , what . 3 to resolue vpon the practice of it . motiues to consideration . 1 it is an excellency proper to man. simile . 2 it perfects the soule . vse . inconsideration , the cause of errors in our liues . simile . simile . the vnder-faculties stubborne to spirituall things . simile . the best study what . simile . simile . generall considerations . deut. 29. 4. mark. 6. 52. 2 tim. 2. 6. quest. answ. we need not to consider euery particular action in our way . simile . simile . too much consideration of outward things . prou. 31. madnesse what . luk. 15. doct. it is a christians duty to walke exactly . to walke exactly what . simile . precisenesse commended by the apostle , condemned by the world . simile . three things in exactnesse . 1 looke to the whole rule . 2 goe to the vtmost of euery command . matth. 5. 3 do it at all times . exactnesse required in three respects . 1 in regard of the person . 2 pet. 1. image of god what . cant. 4. 7. simile . simile . 2 in regard of the actions . circumstances must be good in a good action . 3 in regard of others . iames 1. vlt. quest. answ. how this precept of exactnesse is to bee kept . reasons why christians should walke exactly . reason 1. else there will be a breach betwixt god and vs. simile . simile . reason 2. else what a man doth , is for himselfe and not for the lord. reason 3. else it argues a man is not in christ. gal. 5. simile . to be ouercome what . simile . reason 4. else no meanes can be profitable . simile . vse . to labour for this exactnesse . in keeping the sabbath . in prayer . in receiuing the sacrament . in our particular calling . in recreations . the power of religion what . iam. 2. simile . simile . instances of exact walking . instances of those that walked not exactly . it is wisdome to walke exactly . simile . the properties of wisdome . 1 to direct all actions to an vniuersall end . note . the cause of errours . errour about the end the greatest . 2 to put a man vpon practice . difference betweene prudence and other arts . how men are to be esteemed . 3 to looke to euery part of his businesse . 4 to looke on the inside of things . simile . simile . notes for div a10018-e10200 obiect . answ. obiect . answ. obiect . answ. doct. reason 1. vse . quest. answ. quest. answ. quest. answ. quest. answ. simile . simile . doct. 2. reason 1. reason 2. reason 3. reason 4. vse . doct. 3. reason 1. reason 2. reason 3. vse . 2 3 1 iohn 3. 20. doct. 4. reason 1. reason 2. reason 3. reason 4. doct. 5. 1 2 reason 1. quest. answ. doct. 6. reason 1. reason 2. 2 chron. 16. reason 3. reason 4. ob. answ. ob. answ. answ. 2. ob. 2. answ. doct. 7. reason 1. reason 2. vse . vse 2. 2 thes. 1. a discourse of the true nature of the gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the reverend mr. lorimer's apology / by tho. goodwin ... goodwin, thomas, 1600-1680. 1695 approx. 245 kb of xml-encoded text transcribed from 40 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a41521) transcribed from: (early english books online ; image set 49801) images scanned from microfilm: (early english books, 1641-1700 ; 31:10) a discourse of the true nature of the gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the reverend mr. lorimer's apology / by tho. goodwin ... goodwin, thomas, 1600-1680. [4], 75 p. printed by j. darby, london : 1695. includes bibliographical references. 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 lorimer, william, d. 1721. -apology for the ministers who subscribed only unto the stating of the truths and errours in mr. william's book. bible. -n.t. -commentaries. grace (theology) 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a discourse of the true nature of the gospel ; demonstrating that it is no new law , but a pure doctrine of grace . in answer to the reverend mr. lorimer's apology . levique certamine docet vanam esse sine viribus iram . liv. hist . lib. 1. by tho. goodwin , pastor of a church of christ at pinnor in middlesex . phil. 2. 3. let nothing be done through strife , or vain-glory , but in lowliness of mind let each esteem other better than themselves . london , printed by j. darby . 1695. to the reader . i had so honest a design in writing the following discourse , which i have endeavoured to compose in cool and calm thoughts undisturb'd with heat or passion , as i am arm'd against their censures , who will perhaps resent it very ill to see their darling notions expos'd . my poor labours are recommended by the alone consideration of the truths , in whose defence they are employ'd , and this is abundantly sufficient ; and therefore i need only to desire thee to consider the arguments with an impartial mind . if thou lovest the gospel , do not suffer thy thoughts , looking on it , to be distorted by prejudice or passion . as the truths here asserted are of great moment , so they deserve thy most serious attention . if they were only subtle niceties for a trial of wit , or to make an experiment who could make words to dance most nimbly , i would never have misimploy'd my self in writing this discourse , nor caused thee to mispend so much time in reading it . but since i can assure thee that i have asserted nothing but what i not only really believe to be true , but to be of high importance to the salvation of my own soul , ( which is very clear evidence that a man is in good earnest ) i hope thou wilt consider , whether it may not concern thine too . there are two great rocks which threaten the hazard of a shipwrack , popery and arminianism ; and for my own part i am terribly afraid of coming in any nearness to the danger . popery hath been so uncas'd of its disguise , that it appears in its natural figure ; and those who know any thing of the gospel , startle at the first entrance of its affrighting shape : but arminianism surprizes the vncautious , appearing with a fairer face and more specious colour ; and yet really , if the holy ghost speaks truly to us in the epistles of the apostle paul , ( as i am sure he doth ) this almost generally belov'd doctrine is as contrary to the gospel as popery it self ; and if god speaks true , it is undoubted , that what the arminians tell us is false . god tells us , that in him we live , and move , and have our being : the arminians would dispute us out of this great privilege , and endeavour to perswade us , that when god hath once form'd us and thrown us out of his hands , we may move alone without him . god teacheth us , that he effectually accomplisheth the counsels of his will , and that nothing can obstruct or frustrate the success : the arminians tell us , that god is heartily desirous of the salvation of all men , but cannot save the greatest part of them , because they are unwilling . god plainly tells us his own mind , that none are saved , but whom he hath eternally ordain'd to that happy state : but the arminians insinuate , that those may be sav'd whom god never thought of for such a design , and that he will be surpriz'd at the arrival of new colonies in heaven , which he never appointed to come thither . god , who justifies the vngodly , expresly declares , that we must be justified freely of his grace , not by our own but christ's righteousness . the arminians bring us to a new court of judicature , where god sits not , nor hath any thing to do ; for there our faith in obedience to the gospel , is pleaded instead of perfect obedience owing to the law , and the plea is admitted ; for ( as that prodigy of learning grotius speaks ) as a work grateful to god , it meets with acceptance . in a word , their opinions tear the volume of god's word to pieces , and un-god god himself : they pull him out of his throne , and strike the scepter out of his hands , and snatch the crown from his head. their opinions take aim to destroy the very being of the divinity ; for take away his perfections and attributes of absolute power and wisdom , and god is an imaginary nothing : who can conceive of him but as an independent soveraign ? and yet their doctrine allows less power to him in the disposal of his creatures , than a petty negro prince hath over his subjects within the compass of his narrow dominions . who can think of god but as all-knowing , and having at one view a certain prospect of all persons and things , past , present , and to come ? and yet their doctrine makes him to guess at the future , as an astrologer by the stars . ay but it will be said , what is all this to the purpose of the present controversy , wherein we have not to do with arminians ? 't is true we have not , but it concerns every minister of the gospel , to put a stop to any opinion which hath the least tendency to arminianism . we are not as idle spectators , to stand by with patience to see the truths of the gospel , either openly invaded , or secretly supplanted ; but as long as we are able to frame a thought , or hold a pen , it is our duty to make a vigorous opposition . we have the example of those worthy divines in france , the old du moulin , and others , to animate and encourage us . when testard and amyrault advanc'd some new opinions to meet arminianism in the middle course , which were soon , by an unhappy wind , wafted over into england ; these worthy persons ( who were as firmly resolv'd that the old gospel should not be alter'd , as we english are zealous that our old fundamental laws be not chang'd ) presently took the alarm , and resisted the invasion . complaints were made in their synod against testard and amyrault , as corrupters of the protestant doctrine , and they were a openly censur'd . the pastors b and professors of the church of geneva , c the professors of divinity in the vniversities of leyden and groningen sent their letters , protesting against these innovations in the old protestant doctrine . and the famous d du moulin , who with so much wit and learning wrote against popery and arminianism , sends a letter particularly to the same synod , and with an apostolical zeal and plainness , complains that these innovators corrupted the antient faith , and chang'd the very nature of god , of the law , and of the gospel . these examples should teach us to be earnest for the same truths which they maintain'd so vigorous and i have endeavour'd to be zealous for them without being angry . a discourse of the gospel . chap. i. the general design of this discourse , is not to promote controversies , or to propagate quarrels , but to maintain the truths of the gospel in their first native purity . the state of the question concerning the gospel's being a law. i am so far from inventing , or defending any new dividing opinions , to trouble the peace of the churches , that i heartily lament the fatal disturbances which are produced by them ; and instead of fomenting the prevailing heat of our contentions , or blowing a fire which is but too great , i would willingly contribute all my poor endeavours to quench the flames . it is not therefore out of an humour of disputing that i engage in this debate , nor to promote the interest of a party : i know no interest , and by the grace of god will never espouse any , but that of christ and his gospel . it is an apprehension of the injury offered to this , which is the motive of my undertaking its defence . it is the interest of wronged truth that i assert , which all who love , have indispensable obligations to vindicate . it is the pure gospel , by so many various attaques assaulted , that i stand to guard ; and which being eternal , tho it may be invaded , yet can never be oppress'd nor sink for want of support , tho my strength prove unequal to so great a performance . it is that gospel which was taught by our lord christ , and his apostles , which was own'd in the first and best ages of the primitive church , and is now professed in all the confessions of faith of the reformed ; which not all the arts , and power , neither of rome heathen , nor which is worse , antichristian , were able to extirpate ; which not two ages ago was recovered out of the darkness of antichrist by the first reformers , and vigorously asserted by them , against all the subtleties and cunning evasions , both of papists and others , to shift off the force of truth ; and is from those our worthy ancestors of the protestant religion deliver'd down to us ; which was seal'd by the blood of martyrs , which was maintained against all the powers of the earth arm'd for its ruin ; and is , and will be ( i doubt not ) by a greater power preserved to survive the ashes of the world , though it is in more danger of being betray'd by its pretended friends , than ever it was of being conquered by an open war of its declared enemies . a and indeed the antichristian party gain a greater advantage by protestants starting such new opinions , which seem to favour their errors , than ever they could by their open and undisguised opposition to the truth . for not to debate whether the jesuits have not a great hand in promoting these controversies , who can easily turn themselves into all shapes to gain their ends ; yet 't is certain they rejoice , and triumph in our dissentions ; where , whatever the success be , they are sure of an advantage . for if these erroneous doctrines of justification prevail among the people , they are brought so much the nearer to popery ; or , if truth prove victorious , as ( i do not at all doubt ) it will in the end , yet by the first starting these disputable opinions , a hopeful union among protestants is broken , and those troublers of israel have shattered us to pieces , and may bring us within a point of our ruin ; and so what they unsuccessfully attempted by power and persecution , they will effect ( if god doth not avert ) by our own sad divisions . it is this oppos'd gospel which i love and value above all things , and by the help of my lord jesus christ , i will defend its pure truths entire and unmangled . and as it is this gospel which teaches me not to treat any of its ministers with insolent contempt , however i may differ from him , in my sentiments , so i will endeavour to observe its dictates , in avoiding all base and scurrilous reflections ( being but the follies of an impotent passion ) when i write for those truths which are calm , peaceful , and gentle , jam. 3. 17. and indeed ever since the light of common reason began to dawn upon my mind , as well as since god gave me a greater , i always abhorr'd that method of managing controversies in religion , wherein arguments are mingled with invectives , and the deficiences of reason made up with calumnies and reproaches . tho the double injury done both to truth , and my friend , the one of which is equally insulted with an haughty fierceness , as the other is openly affronted , might tempt a man of the greatest moderation to some passionate resentments ; yet nothing shall move me from my fixed resolution of not being angry . i write not from an humour of strife , nor for pride and vain glory , but for truth , and therefore shall concern my self no further than i find that to be interested ; which if i thought to be on my learned brother's side , i should be so far from contesting it with him , that i would join in the defence . this truth lies between us , and should not be lost in a crowd of angry words ; tho this is the fault of most disputes in religion , and is a reproach to what we all profess , that when philosophers and heathens discours'd their different opinions with a calmness of mind , we christians , for whom our great lord died , that god might be reconciled to us , and we to one another , are inflamed with all passions , because we do not think and speak the same things . we every one of us dispute , because we think we are in the right , when we so order the loud disputation , that truth which speaks softly cannot be heard , its still voice being drowned in the clamour of our contentions . now then that nothing may disturb a serenity of mind , which ought to be in a person who argues not for interest , but purely for the truth , i shall only consider in my reverend brother's discourse , what carries the face and appearance of reason , without suffering my thoughts to be diverted or rufled by his invectives . in a word , i will not change a defensive war for the common interests of our christian religion , into a private quarrel , since it is not any man's person , but the truth which i have undertaken to vindicate . and indeed the reputation for piety and learning of those whom he insults , is so glorious , that any attempt to defend them is altogether needless . as for bradwardine and dr. owen , on whom he is pleas'd to bestow some disadvantageous remarks , they are so great names , and have deservedly obtain'd such an high esteem among men , that they are equally above his little reflections , as beyond any endeavours i can imploy for their vindication . they are both known champions against two the most malignant heresies which ever infected the church , pelagianism , ( to which that of the arminians is very nearly related ) and socinianism . and as for mr. marshal , that very book which our author so much vilifies , discovers a pious heart , joined with a closeness and consistency of thought . and all who know that other worthy person , against whom his passion is more furiously fired , must give his character very different from that , by which , with an unsuccessful attempt of wit , he endeavours to represent him . but as in debates of religion , all little efforts of wit ( if i had any ) would be very unsutable and impertinent ; i shall only seriously argue the cause in question by scripture and reason , since also i do not think that people are oblig'd to mispend their time to read long discourses , to entertain themselves unprofitably with those personal reflections , with which such are usually stuff'd , more than with arguments ; since it doth not concern them to know , whether such or such a man be so wise and so rational as he is apprehended to be , or silly and ridiculous , but only what is truth , and the danger of 〈◊〉 in the faith , which may be clear'd to them in very few words : i 〈◊〉 accordingly study brevity and plainness as much as ever i can ; and shall reduce my following discourse to as narrow a compass as possible , and so consider in that of the learned mr. lorimer no more than what seems most to the purpose . i will not at all affect niceties , or subtile evasions ; and indeed any opinion which needs them , and i know not how many perplexing distinctions to maintain it , may very well be suspected : for truth never seeks corners to hide in , nor can endure to be set in a false light , but loves to appear in its pure native brightness . and it is our duty , who by office and commission , as ministers of christ , are to teach the gospel to the people , that we do not scatter mists about them , as if throwing dust in their eyes was the way to clear their sight ; that we do not amuse them with new terms fetch'd from the civil law , and make it necessary for them to study justinian , bartolus , and cujacius ; to read the pandects and the codes , that they may know how they are justified . this , instead of instructing , would be to confound those whom we are to lead into the truth , by the clearest expressions of god's holy word , and to inform them in the plainest manner that we can . what i have proposed to my self to debate in the present discourse , is , whether the gospel be a new law ? without multiplying words , which doth but obscure the clearness of things , the question in dispute is not , whether the gospel be a new law , if by that word is meant a doctrine of grace newly reveal'd , after the covenant of works was broken , wherein god hath declared in what order and manner he will save guilty condemned sinners . if by a new law no more is meant than this , it is presently granted , and the controversy is at an end . what is denied is this , that the gospel is a law commanding new precepts , as conditions of obtaining its blessings , and established with a sanction , promising life and happiness to the observance of them , and threatning the neglect . tho according to the laws of a discourse , i should first urge arguments to prove , that the gospel is not such a law ; yet my first design being to answer the reverend mr. lorimer's apology , i shall first shew how little to his purpose he eagerly catches at the word law , where-ever he can meet with it in the scriptures , or in the writings of men. and first i shall demonstrate , that where-ever the gospel is nam'd a law , either in the old or new testament , only a doctrine of grace is to be understood by it . chap. ii. that the word law is of a various and doubtful meaning . from the original signification of the heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is proved , that then the gospel is called a law in the old testament , no more is intended than a doctrine . this is evinc'd and confirm'd from the interpretation of several scriptures , psal . 1. 2. psal . 19. 7. psal . 119. 97 , 98 , &c. jer. 31. 33. isa . 2. 3. micha 4. 2. the word law is of such various signification , that it is not at all strange if we find the gospel called by that name , both in the scriptures , and among the antient fathers , and later protestant writers ; when yet neither the holy ghost nor any of those authors , meant to describe the gospel as a new rule of works enacted with a milder sanction . when that stated order of things , whereby the actions even of inanimate creatures are regulated according to the appointment of the great creator's will , ( when he first framed them , and push'd them into motion ) is called the law of nature ; we cannot apprehend it as a precept , or rule of duty establish'd with a sanction to those things , which being without sense or life , know nothing of the matter . this law is not a precept given to such creatures b , but the power of god working in them , and acting them to move according to that order which he hath set for the administration of all things in the universe . who will say , that the sun doth its duty in performing its constant laborious course , or that a reward is due when it hath done its work ? and yet it is by a law , tho not any precept , that it moves so orderly ; and a law it is , without any promise of recompence for observing and keeping duly the mark'd-out course , or threatning a penalty for deviating from it . it is by the same law of nature that the fire always burns , the planets perpetually move , the earth never totters from its centre , and yet they are not to be recompenc'd for such their exact observance . and if on the contrary , the fire should freeze us , the planets stop their orderly dance , or march so irregularly as to break all their ranks , and the earth shake and fall from it s plac'd foundation , they would not be liable to undergo any punishment . and now , fire , air , earth , and water , and the heavenly bodies , are well enough said to act by a law , tho they have no rule of duty given them , nor are obnoxious either to rewards or punishments . well then , as the settled order of the universe is called a law , the gospel may obtain the same name in that sense . it is without doubt a most certain establish'd order c of our salvation by christ alone , and this more unchangeable and irreversible than all the laws of the creation , since it is more impossible to be pardon'd and justify'd in any other method , than that set by god of applying christ's blood , and having his righteousness imputed , than for all the heavenly bodies to move contrary to their stated courses . in this sense the gospel is a law , without being a rule of duty , since it only tells us the order god hath set of our being saved purely by his grace : and a law it is too , like that of the medes and persians , unalterable , and which will not admit of the least change , not so much as to compose the differences of contending parties , with prejudice to any of its truths . if we take the word law in a farther meaning , as it signifies any doctrine publish'd and made known to the people , it will be easily granted that the gospel is such a law , since there is nothing more sure , than that it is a doctrine of grace . now every one knows that the word law is us'd in this comprehensive sense . first , for the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , law , it denotes any instruction given us ; not only by the precepts , but the promises of god. the root from which it is deriv'd , proves this to be its genuine meaning ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jarah , signifies to cast or throw darts , or any other thing : and metaphorically in the conjugation hiphil , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horah , signifies to cast the meaning of one's mind , or a doctrine and instruction , into the thoughts of the hearers , as mercer d a critic beyond exception in this language , very well observes . and what is god's teaching us effectually , but the throwing the quick and powerful darts of his truths into our souls , and his fastning them in our hearts ? not to give us any mortal wound , but only a vital piercing sense to rouze us out of our lethargy in pernicious errors and sin. whereas it is the fiery darts of the devil of which the apostle speaks , eph. 6. 6. corrupt doctrines , which he is so diligent to throw into our souls , which give us our death's wounds . this is enough to show how natural the metaphor is , that from . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jarah , he casts darts , in hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horah , should signify he teacheth or scattereth any doctrine : and thus it is us'd in 2 king. 12. 2. and in ps . 119. 102. and from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moreh , a doctor , or teacher , job 36. 22. and from hence too is the name of a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moriah , gen. 22. 2. which as mercer notes , signifies the doctrine of the lord god , which from that hill ( it being situated at one side of mount sion where the temple was built ) was to spread through the world. and indeed it was at mount zion , nay in the temple it self , that our lord jesus taught his glorious doctrine of the gospel ; and there also it was preached by the apostles before they had a particular commission to go to the gentiles . and sutable to this , is that place in isa . 2. 3. and many people shall go and say , come ye , and let us go up to the mountain of the lord , to the house of the god of jacob ; and he will teach us of his ways , and we will walk in his paths : for out of zion shall go forth the law , and the word of the lord from jerusalem ; that is , a doctrine shewing to sinners the way of justification . thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horah he teacheth , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , used in the old testament for law , proceeds by a free and unforc'd derivation , which is enough to evince , that in its original and native meaning , it signifies no more than a doctrine which is taught us : and to confirm it , i shall produce several places of scripture where it is us'd in this sense . by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , sometimes is expressed any doctrine or instruction , which parents give to their children , or a man to his friend . thus in prov. 3. 1. prov. 4. 2. prov. 7. 3. prov. 13. 14. in other places it is imploy'd to signify the whole doctrine of truth contained in god's word , both of the old and new testament . thus in psal . 1. 2. but his delight is in the law of the lord , and in his law doth he meditate day and night . the design of the psalmist being to give the entire character of a person truly blessed , the description must be so comprehensive , as to take in , not only his delighting in the precepts of the moral law , ( which a turk or heathen may do , and the old philosophers really did ) but an inward feeling of a ravishing pleasure in the knowledg of the gospel , and in meditating on the admirable free grace of god display'd in the salvation of a sinner . and it is this pleasing sense , resulting from the apprehension of the doctrine of grace , which is the distinguishing mark of that blessed believer , whom the psalmist with such wonderful eloquence describes . so then the law in which the believer delights , is not the old law of works , nor a new one of a resembling nature , but it is the doctrine of the gospel , as opening the hidden and unsearchable riches of god's grace and love in christ jesus . and thus the most learn'd a commentators , both papists , as well as those of the reformed religion , explain the word law in this extensive meaning , as not meerly signifying precepts , and commands , but that delightful instruction which the knowledg of evangelical truths affords the happy believer . more expresly the doctrine of grace in the gospel is called a law , psal . 19. 7. the law of the lord is perfect , converting the soul : the testimony of the lord is sure , making wise the simple . that it is not a law of works , but the word of grace , is evident from scripture , which is the best interpreter of it self . for the apostle paul , who best knew the psalmist's meaning , applies the 4th verse of this psalm 19. to illustrate the swift spreading of the doctrine of the gospel , and the teaching and instruction of it coming to all nations ; rom. 10. 17 , 18. so then , faith cometh by hearing , and hearing by the word of god. but i say , have they not heard ? yes verily , their sound went into all the earth , and their words unto the ends of the world. that as the sun , and moon , and stars , in a day and night's journey look round all the earth , and tell to all the nations the power and wisdom of the creator , tho they say not a word of his mercy and grace : so the preaching of the gospel shall give a sound through the whole world , not meerly to proclaim the great majesty and goodness of god who made it , but his infinite grace undiscernable by reason ; and the love of our saviour , which is above all our thoughts . now then , as the plain intention of the psalmist is by a comparison to shew , that as the heavens manifest god's adorable perfections , so his law , vers . 7. hath a more excellent sound and instruction , in the discoveries which it makes of his grace : the apostle's taking one part of this comparison , and applying it to the word , or doctrine of the gospel , necessarily infers , that he understood the psalmist to intend by his law no other , than this doctrine of grace , which as the sun , and all the other lights of heaven , spreads so swiftly and universally . if we consider too the psalmist's sense as expressed by himself , we shall find that the effects which he ascribes to his law , cannot be produced but by a pure doctrine of grace . from these effects , of converting the soul , and making wise the simple , it is evident , that it cannot be understood a law of works in any sense , for that instead of converting the sinner , would but frighten him from god ; and so far is it from driving the guilty criminal to christ , that without the gospel proclaim'd , the natural tendency of it is to hurry him into despair . it could not let into the soul the least glimmerings of hope ; for such a law proposeth salvation upon the condition of obedience to it , and yet at the same time convinceth the poor wretched sinner of his own utter disability to perform it . it is then the pure doctrine of grace , encouraging the soul to trust and hope in christ , by directing him to that perfect saviour for pardon , and righteousness , and life ; which is in the properest sense the converting law : and this virtue and efficacy our lord christ appropriates to his gospel , john 17. 17. sanctify them through thy truth ; thy word is truth . by truth there is more emphatically meant the doctrine of free grace , which christ was sent into the world to teach unto men ; and this , and this only , is the effectual means which god useth to turn sinners to himself , and really to sanctify them . and in other places where david ( the man after god's own heart , because of that evangelical spirit which was in him ) speaks of the delight which he took in god's law , and the inconceivable pleasure which sprung up in his soul , when his thoughts were employ'd in meditating on it , by the word law he understands the gospel , and that not as a new law of works , but a doctrine of grace : for as such it reveals those astonishing mysteries concerning the redeemer , and makes those surprising discoveries of grace , which only are capable of giving that pleasing entertainment of mind , which the psalmist so much magnifies as having enjoy'd it in his own . thus in psal . 119. 97 , 98. o how love i thy law ! it is my meditation all the day . thou , through thy commandments , hast made me wiser than mine enemies ; for they are ever with me . where it is evident , that he speaks of a doctrine , by the knowledg of which he had arrived to a higher degree of the most excellent wisdom , than any who lived in the same age and nation with him , a wisdom which he pursued with the most eager and inquisitive search ; and the discovery of one mystery did but animate him to an impatient enquiry after more , and make him earnest in his petitions , that god would reveal to him higher measures of that admirable and most useful knowledg , psal . 119. 18. open thou mine eyes , that i may behold wondrous things out of thy law. by which especially is meant ( as mr. a ) clark very well remarks ) the mysteries of the gospel . here then we have the gospel called a law , not as a system of precepts , or a statute-book of a new edition ; but as it at once instructs and amazes us in the wonders of our redemption , and affects our hearts with the thoughts of the redeemer's love. when the psalmist also expresses those refreshing comforts , which slow'd into his soul from the inexhaustible spring of god's tender mercies , he useth the same word law ; and consequently means by it , not a doctrine of works , which can in no sense give any solace to a guilty mind , but a doctrine of grace , such as the gospel , which display'd those riches of grace to the psalmist's sight , and in which he so chearfully hop'd , and rejoic'd , psal . 119. 77. let thy tender mercies come unto me , that i may live ; for thy law is my delight ; i. e. let me experience thy tender mercies , let me feel my own part and interest in them , that i may live joyfully : for my most fervent desire , o lord , is to search into the depths of thy mercy and love ; and therefore my whole delight is in that word of truth which contains these inestimable treasures of thy mercy , and exposeth them all open to the view of my faith. thus again the gospel is called a law , but no otherwise than as it is a comfortable instruction to poor convinc'd sinners , what riches of mercy there are in store , and as it teacheth them how they may trust and hope in the god of all grace . in another place we read the psalmist informing us what supported his spirit under inward troubles and outward afflictions which oppress'd him ; and what was it but the law of god ? not the precepts or commands , for how could they have sustain'd his sinking spirit , since they only tell us our duty , but offer us no help in the sad circumstances of our case ? they shew us indeed what god would have us to do , but declare nothing what he will do for us , and so discover not any support to our languid spirits fainting under a calamity . this is the nature , and the proper and peculiar office of the promises , and the gospel consequently , as a body of them , is called by the psalmist a law , in which he delighted , because it thus sustained him under his afflictions , psal . 119. 92. vnless thy law had been my delights , i should then have perished in mine affliction . a law , that is ( as the before-mentioned a judicious annotator observes ) the whole word of god , chiefly the promises of support and deliverance . if we consider those places which are more expresly urg'd to prove the gospel to be a new law , it will appear that they only evince it to be a new doctrine of grace . as , 1. that clear place in the prophet esa , where by law is expressed solely the doctrine of grace in the gospel , isa . 2. 3. and many people shall go and say , come ye , and let us go up to the mountain of the lord , to the house of the god of jacob , and he will teach us of his ways , and we will walk in his paths : for out of zion shall go forth the law , and the word of the lord from jerusalem . it is manifestly the design of the prophet , in the first and second verses , to shew how large a church , not straiten'd within the narrow confines of judea , but spreading through all nations of the universe , should be gathered and established . then he tells us by what way and means such a great and wonderful work should be accomplished . christ doth not raise armies to subdue the earth to himself , nor come to give new laws to the conquered people , but he sends his apostles to preach the glad tidings of salvation by him : and the light of this glorious doctrine of grace breaks forth from zion with such swiftness and violence , as suddenly to illuminate all parts of the earth , and with a ravishing sweetness irresistibly to draw every mind and heart , whom god hath appointed to salvation , to assent to it and embrace it , ver . 3. it is the doctrine of grace alone , and not any new precepts or commands , or any new sanction of a law , which carries in it so admirable force able to produce these astonishing effects . this is the law which goes forth out of zion so succesfully : it is the doctrine of grace which is thus victorious , and invincibly prevails , when the doctrine of works , in the experience of many ages , could not subject one stubborn sinner to god's kingdom , nor make one stiff and hardened heart to bow to his scepter of righteousness . and that by the law out of zion , he means this effectual doctrine of the gospel , the next words , [ and the word of the lord from jerusalem ] as explanatory of the former , undeniably prove a . if we look next on that place of scripture in micah 4. 2. which is not meerly parallel to the forecited in esa , but perfectly agreeing with it , we shall see it imports christ , not as a new legislator , to have given a new law of works on more moderate terms , but to have taught a pure doctrine of grace . the words of micah 4. 2. are these , and many nations shall come , and say , come , and let us go up to the mountain of the lord , and to the house of the god of jacob , and he will teach us of his ways , and we will walk in his paths : for the law shall go forth of zion , and the word of the lord from jerusalem . the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , in our english version translated law , is by junius and tremellius , as well as by piscator , rendred doctrine ; out of zion goes forth the doctrine . and piscator in his short notes on the text , critically observes , that however the word torah is rendred by others law , yet it will not accord with the genuine meaning of this text , because it speaks of the gospel . and in his brief exposition on the next words , [ and the word of the lord from jerusalem ] ; this , says he , is the word of grace , i. e. concerning the grace toward those who believe on christ : which way of explaining of the former expression law to be the doctrine of the gospel , by the following words , [ the word of the lord ] as exegetical of those other , calvin , that apostle of the reformed religion , also takes ; b this ( says he ) is but the repetition of the former sentence as 't is usual . therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , the prophet intended nothing else but doctrine . but further , to shew , that all but papists , socinians and arminians , harmoniously agree in explaining such places , after such a manner , as may not give the least colour to the opinion of the gospel's being a new law , in the sense of the three mentioned parties , tarnovius a lutheran ( between whom , and the calvinists , what great , and at present irreconcileable differences in other points of religion there are , all the world knows ) perfectly accords with calvin in this interpretation of the prophet micah ; c it is such a law , ( of which the prophet speaks ) that in the hebrew ( says he ) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah ; which word , by the force of its etymology , notes all and every doctrine , since it is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jarah , which in hiphil signifies , he hath taught : that it is frivolous to design from this text to prove the gospel to be a new and more perfect law made by christ in the new testament , whenas tho indeed by this hebraism the gospel is call'd a law by the apostle , rom. 8. 2. as also by the psalmist , psal . 19. 8. yet with a restriction ; but the law is never called a gospel . and the latter words [ the word of the lord ] he makes consonantly with calvin , to be exegetical of the former law , &c. as demonstrating , that nothing but the doctrine of the gospel is thereby signified . but really there need no more than carefully to review the context , to be satisfied , that by the word law here is meant the doctrine of grace in the gospel : for all this 4th chapter of micah is a word of consolation to an afflicted people , from the refreshing springs of its gracious promises , as e junius notes . the law then by consequence must signify the doctrine wherein those are contained : and the acclamations too of the rejoicing people proclaim the same thing , who mutually exhort one another in the second verse , to go up to this glorious mountain , because there christ would teach them this doctrine of grace , micah 4. 2. and many nations shall come , and say , come , and let us go up to the mountain of the lord , and to the house of the god of jacob , and he will teach us of his ways , and we will walk in his paths : for the law shall go forth of zion , and the word of the lord from jerusalem . i know it may be objected , that the phrase [ and we will walk in his paths ] seems to imply a precept and command , and so a law in the strictest sense , to which they vowed obedience : but this may as easily be denied , as 't is asserted precariously : for since , according to the usual language of god's word , to walk in god's paths , is to observe his orders and appointments , the expression here may denote no more than that they would punctually keep to the way of salvation , mark'd out by him , ( which i wish , with all my soul , was the hearty resolve of all who hear the gospel ) and seek to be justify'd no otherwise than by christ's blood and righteousness , as the law or doctrine of the gospel prescribes . there is a difficulty remains , arising from the third verse ; which at first sight seems to point to us , that the gospel is such a law , by which christ exerciseth judgment as on a tribunal , and executes justice . but the appearance of difficulty is so slight and thin , that it will vanish as soon as seen , if we do but consider that the word judg may very well import no more , than that christ will judg what course of salvation is best for us to take , that he will determine the case ; and it is better for us to acquiesce in the decision of his unerring judgment , which cannot be deceiv'd , nor ever will mislead us , than to pursue our own mistaken apprehensions , which bewilder us continually . but if we take his judging , as having an influence or effect upon those who are under his kingdom and judgment ; it may be considered , not as the act of a judg pronouncing sentence , and condemning , but as the a administration of a wise , good , and gracious king preserving and protecting his subjects , and defending them against their enemies . that the word judging is taken in such a large sense in the hebrew language , there needs no more to prove it , than that the princes of israel , whom god rais'd up , and spirited to be the liberators of his people from the tyranny of moab , ammon , and midian , and to defend them against those cruel and implacable enemies , are not only call'd judges , but the book which contains the history of their administration and government , is titled by that name . or if we attribute to christ the rigorous administration of a severe judg , and that he comes in all the terrible solemnities of justice ; yet this doth not belong to the dispensation of his gospel , but to the oeconomy of his laws , when he comes to avenge the violation of them by sinners . to those who live and die under a covenant of works , he is a judg to be sure , and a dreadful one too ; and they who seek righteousness by the works of any law , he will deal with in that way of trial , which they have put themselves upon , and they shall stand at the bar of judgment , which by their own consent they have so foolishly chosen . thus christ will be all justice , without any mixture of mercy , to the despisers of his grace , and to those who refuse him as a saviour , and as the lord their righteousness . but this is no measure belongs to the administration of his gospel , as any part of it , nor appertains to the office of a redeemer , but is the proper royalty and authority of a creator , of him who is the soveraign , the supream lord , and god the judg of all . if we consider the scope and design of the text , it will seem very much to look toward such a meaning , that christ will not judg those to whom he hath made such a promulgation of his law , or doctrine of his grace , which he had spoke of ver . 2. if by faith they had received it , and answerably embraced the redeemer . but for their sakes he would execute justice on the nations , who are their enemies , and who know him not , or hate him . that he will break their force and power , or turn the points of those swords upon their own breasts , which were before employed against his people ; so that now these shall not need armies or fleets to defend them , but may change their weapons of war into instruments of husbandary , or the utensils of a family , and other implements of peace . thus christ for his church's safety , governs in the midst of his enemies , psal . 110. 1 , 2 , 5 , 6. the lord said unto my lord , sit thou at my right hand , until i make thine enemies thy footstool . the lord shall send the rod of thy strength out of zion : rule thou in the midst of thine enemies . the lord at thy right hand shall strike through kings in the day of his wrath. he shall judg among the heathen , he shall fill the places with the dead bodies : he shall wound the heads over many countries . and he so rules , that when they have an hearty will , and design'd malice , yet it shall not be in their power to destroy in all his holy mountain , isa . 65. 25. or what if we understand it , that christ will so judg among the nations , as in his providence to manage affairs , and order in that manner the spirits of the troublers of his churches , as to dispose them unto peaceful counsel , which may move them universally to lay down their arms , that his people may enjoy an undisturbed repose in the publick tranquillity of the world ? at christ's first appearance among men , thus calm and smooth was the face of things throughout the whole earth , and the prince of peace was born in such a time , as there were not the least tumults to disquiet the beginnings of his reign . a little before christ's birth , all the world was up in arms , and nothing was heard but the shrill sound of trumpets , and the alarms of war : but the prince of peace no sooner makes his entrance , than the scene is quite altered , and an universal calm succeeded the foregoing disorders and confusion . thus christ began to judg among the nations , at his first appearance on earth , by settling their affairs in a quiet and peaceful posture ; and the time will surely come , when the effects of this his judging will be more openly illustrious . thus in whatever sense we understand christ to judg among the nations , his being a new legislator , and his governing them by new laws , is entirely excluded . chap. iii. that by the word law , when applied to the gospel , may be understood a doctrine , prov'd from the signification of the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomos , a law , as us'd by grecian authors , and by the sacred writers of the new testament . gal. 2. 19. explain'd . as i have prov'd , that when the gospel is named a law in the old testament , according to the signification of the hebrew word , a doctrine only may be understood ; so if we consider how the greek word is us'd by authors who have wrote in that language , it will appear , that it is with no certainty concluded by my reverend brother , from the gospel's being call'd a law in the new testament , that it is a rule of works establish'd with promises to the performers , and with threatnings against the disobedient . i know very well that it is inferr'd from the etymology of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomos , a law , that a rule of duty , enacted with a sanction of penalty or recompence , is signified by it . but i know , that as no great weight can be laid on arguments drawn from an etymology ; so if that derivation of the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nomos , law , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nemo , signifying the distribution of what is due , ( which is pleaded ) be the most natural , yet nothing can be argued from it : for sutable doctrine may be distributed among men , as well as rewards and punishments . but this commonly receiv'd derivation is not perhaps the truest : for if we may give credit to plato in his own language , in which he was equally fam'd for eloquence as for philosophy and reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , a law , is more fitly deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noos , the mind a ; which as it seems very natural , there wanting only the interposition of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it the same word ; so it plainly denotes a law , in its original meaning , to be a doctrine or instruction , of which the mind is the principal subject and seat. there is no need of criticisms to prove a truth of the gospel , and therefore i wave them . i shall neither insist on that sense which is assign'd to the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , as signifying the measures of a verse , or tune b , tho from thence it is probable , the word was transferr'd to signify the statutes establish'd among men , to regulate the actions of their lives , since the most antient laws were written in verse , that they might be more readily committed unto , and be more faithfully retain'd in memory . i need only hint these things , as also that the greek tragedian d useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , law , to express the inclinations and manners of a person , to shew that no valid reason can be rais'd from the meer sound of the word law , to convince us that the gospel , when describ'd by that name , is a rule of works with a sanction since the word admits of so many other sgnifications . i may however urge it as very natural to my purpose , of proving the gospel to be a pure doctrine of grace ; that the septuagint , when they translate those places of scripture , wherein i have prov'd that the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this signification , render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , as most fitting to express such a sense . we may then very well conclude , that the greek word ( when the gospel is named by it ) hath the same sense in the new testament , as the hebrew had in the old. we answerably find that the doctrine of salvation by christ , as revealed in the old testament , is expressed by this name , john 12. 34. the people answered him , we have heard out of the law , that christ abideth for ever : and how saist thou , the son of man must be lift up ? who is this son of man ? where not the decalogue , or levitical book of statutes is intended , but the doctrine concerning the redeemer to come ; as appears from those texts in psal . 110. 4 , 5. isa . 9. 6. to which john 12. 34. hath a manifest regard . it is then plain from this place of the evangelist , that among the jewish people , when our saviour lived on earth , not only exodus and leviticus , but the instructions which they had concerning their so much desir'd and expected messiah , and salvation by him , in any of the books of the old testament , were call'd and known by the name of a law. and to this common notion of the people , according to which they nam'd the whole doctrine reveal'd by god , whether it were precepts or promises , a law , the apostle paul accommodates his way of writing , in stiling the gospel a law , in rom. 3. 27. ( which i shall afterwards more fully vindicate from my reverend brother 's imposed meaning ) and in gal. 2. 19. which i now shall consider . these are the apostle's words , gal. 2. 19. for i through the law am dead to the law , that i might live unto god. he writes to the galatians , among whom it was a prevailing opinion , that tho christ had abated the too rigorous observation of the law of works , yet justification was to be obtain'd by some lower degrees of obedience . to shew them how opposite this doctrine was to the gospel preach'd by him , the apostle tells them what were the experiences of his own soul ; i am dead , says he , to the law of works , and have not the least heart to seek justification by it . and how was he thus mortified to the law of works ? what , by a new law of works lower'd to more moderate conditions ? no ; for such an one would rather have cherished and encouraged the life of his hopes in his own obedience . by the law then , that is , by the pure doctrine of grace in the gospel revealing christ's righteousness as that alone by which a sinner can be justified , the apostle is quite deaden'd as to any hopes of justification by his own righteousness , and hath not the least motion in his soul to seek it in that manner . what very much weighs with me , is , that luther ( who so excellently hath wrote on this epistle , and who successfully prevailed against the errors of antichrist , about merit of works , by subverting the great foundation of them , which is this assertion of the gospel's being a milder law of works ) interprets the apostle to mean by that law , which had such a mortifying efficacy upon him , the pure doctrine of grace in the gospel . a the law of the decalogue ( says he ) did bind me , against it i have now another law , viz. of grace , which is not a law to me , neither binds me , but frees me . but it is a law against the damning law . this it binds , that it may no longer bind me . if luther thus calls the gospel a law , signifying no more by that name than a pure doctrine of grace ; it is no wonder that others of the reformed religion , cited by my reverend brother , call it so too , tho not in his sense ; but designing luther's meaning , who ruin'd the greatest strength of popery , by denying the gospel to be a new law of works , and by asserting it on all occasions to be meerly a doctrine of grace . but it is not the authority of this great man which solely prevails with me ; the design and scope of the apostle in this second chapter of his epistle to the galatians , hath the greatest force to perswade me , that by the law which made him dead to the law of works , he intends the sincere and unmuddied doctrine of free justification by christ's righteousness alone . his design is plainly to refute an error prevailing among the galatians ; who tho professing the gospel , and to be justified by faith in christ , yet would make this gospel to be a new law , exacting works as necessary to justification . he answerably disclaims every law of works , whether the old jewish , or that new evangelical one so lately invented among these christians , and made to look with the polish'd and smooth face of the gospel . he excludes the observances of any duties , or any act of obedience , from having an interest in our justification , assigning the whole business of it to faith alone ; ver . 16. knowing that a man is not justified by the works of the law , but by the faith of jesus christ : even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law ; for by the works of the law shall no flesh be justified . it is thus he demonstrates this proposition , [ that we are not justified by the works of any law ] that they who were jews , to whom the law was more especially given , yet they having been instructed by the doctrine of grace , that they could not be justified by obedience to the law ; and having by the gospel , which brings in a better righteousness , been convinc'd of the defects of their own ; and therefore knowing that god had not appointed any law whereby he would justify a sinner , they answerably had believed on christ , that so according to the doctrine of the gospel they might be justified by his righteousness alone . this is undoubted that we must be justified by some righteousness or other ; not by our own , for then justification would be by the works of a law ; and so our faith in another's righteousness would be insignificant , and to little or no purpose : for why should we entirely trust in another person , for that which we could so well accomplish our selves ? if then not our own , it must be christ's righteousness only that can have this desir'd effect ; and knowing this by the law or doctrine of the gospel , we have ( says the apostle ) for this very purpose believ'd on jesus . this , without any shuffles or intricate windings , is the plain sense of this 16th verse . and among other causes which mortified in him , and the other believers , any inclinations to seek justification by the law , pareus numbers the doctrine of the gospel , as that which had the strongest and most efficacious influence a . it is now then very agreeably , that the apostle says of himself , that this law or doctrine of grace had made him dead to the law of works , but alive unto god. what is it to be dead to the law ? to renounce it in the matter of our justification , to be freed from its galling yoke of servitude and bondage , whereby it keeps guilty unbelieving sinners perpetually under the tortures of slavish fears and amazing terrors . to be dead to the law , is to disclaim our justification by works of our own , and not to trust in any obedience which we can perform to it ; and being convinced that it condemns and dooms us to death , not to seek life by it any more , and no longer to have the least commerce with it in the affairs of our justification : or to be dead to the law , is no more to be obnoxious to its condemning sentence , in that it cannot exact from thee its threaten'd punishments ; tho indeed as a rule of duty it always unalterably requires obedience . to be dead to the law , is no longer to be under its dominion and reign , as it is a covenant of works . thus a king hath no authority over a subject , whom death hath transported out of his territories into the regions of another world ; nor can the power of the greatest reach beyond the confines of the grave . in all these meanings the apostle asserts himself to be dead to the law : and what was it made him so ? what! but the law or doctrine of grace revealed in the gospel , which so happily instructed him in the knowledg of free and compleat justification by christ . this sun no sooner riseth , but all those little wandering stars , which as false lights had before so wretchedly misled him , do set presently ; and all his natural and rooted inclinations , to seek justification by the works of the law , lessen , and at last wholly vanish and disappear at the glorious appearance of the sun of righteousness , who comes with healing in his wings . all those treacherous hopes which he repos'd before in his obedience to the law , in the severe observance of its precepts , and strict performances of duties , are utterly extinguished ; and all the sparks of them being quite dead , do not scatter any longer the least glimmerings in his soul. thus the law , or doctrine of the gospel , teaching him , how that christ his surety being made under the law for him , hath redeem'd him from its curse , answered all its demands , and silenced every accusation , hath stopp'd its mouth , and taken away its strength ; and not only so , but depriv'd it of life as well as voice : the apostle's mind being thus illuminated with the light of his new law , or heavenly doctrine , to know more than ever he did before , that christ hath slain the law as it is a covenant of works , as well as the enmity which sin had caused between god and miserable sinners ; he accordingly looks on the law as a dead thing , which can neither hurt in respect to condemnation , nor do him any good as to salvation and life . he answerably regards it with other eyes than before ; and his former zeal and affection he had to it for the purposes of justification , are not only abated , but extirpated out of his heart ; not meerly cool'd and damp'd , but perfectly quench'd and dead . now then that the gospel is called a law by the apostle , not in the strict sense , as importing works of any kind , but as a meer doctrine of grace , is evident from all these effects which it produc'd . it perfectly mortified him to a law of works , and therefore could not be one it self , unless we can imagine that the apostle became dead , as to seeking justification by the works of any law whatever ; and that no otherwise than by giving entertainment to , and putting himself under the conduct of a new law of works ; which things do not seem very well to agree . and that by law , when the gospel is so nam'd in this gal. 2. 19. the apostle means a pure doctrine of grace , and not a more moderated law of works , appears from ver . 21. i do not frustrate the grace of god : for if righteousness come by the law , then christ is dead in vain . it is as if he should have said , however others despise the grace of god , and think it too mean and ignoble to owe their life to it , it shall be my great zeal to magnify it , to illustrate its glory , and to pay unto it the highest honour . however others are obstacles to its progress , and endeavour to put a stop to its victories and triumphs , or attempt to render all its power and force vain and ineffectual , yet for my part i will neither say nor do any thing to frustrate it ; and none of my actions , nor any article of doctrine which i teach , shall in the least degree have such a tendency . i will not let fall a word , which may but seem to lessen or disparage the favours of my blessed redeemer , who loved me , and gave himself for me . and can there be a greater slight , than when he hath done , and suffered so much to save me , not to rest satisfied with his undertaking and work as compleat , but to be solicitously endeavouring how to supply the deficiencies , and to perfect it my self ? to esteem christ as insufficient , is certainly to despise him in the highest measure , and he doth not suffice me a , if i join my own righteousness to his , or add works done by me in obedience to any law unto his great performances : nay , if i should assert righteousness to come by any law , whether new or old , i should dishonour christ so much as to insinuate , that he died very unwisely or unadvisedly : for what could be more unadvised , than to come and suffer all sorts of miseries , and at last to expire in torments , and that only to the purpose of effecting what might have been done very well without such expence of his inestimable blood ? for if by my obedience to some law i may be justified , and the works of that can be my righteousness , why should christ die ? or to what purpose was he obedient , since no other ends of his death and obedience are assigned , but the justification of a sinner ? and if this business can be effected by this sinner's own works of what nature soever , the blood and righteousness of christ comes in uncalled for , and when there is no great or urgent need of them b . but far be it from me to defeat the designs of the god of all grace , to misprize the greatest favours which can be bestowed upon a creature , or to darken and obscure the glory of the grace it self ; and therefore i am firm to it , and will unmoveably maintain it , that righteousness comes by no law whatever ; nor are sinners justified by the performance of any conditions in obedience to it . and therefore when i before , ver . 19. call'd the gospel a law , you must by no means understand it to be a soften'd and milder law of works , but a doctrine of grace ; in which sense i also us'd the word law in my epistle to the romans ; where i call the gospel a law of faith , rom. 3. 27. thus i have endeavour'd to give briefly the apostle's sense in this text , which proves his meaning in the other , where he calls the gospel a law , that he understands only a doctrine of grace by that word . chap. iv. that the fathers of the primitive church , when they call'd the gospel a law , meant only a doctrine by it , proved by a few instances out of clemens alexandrinus , eusebius , theodoret , origen , and chrysostom . this might be enough , if my learned brother did not appeal to other authorities than that of the holy scriptures , which is the greatest : but since he leads me into the numerous volumes of the fathers , i will follow him too there . and if i shew that those antient writers of the church who wrote in the greek language , ( as for the latin fathers , i shall afterward consider them ) us'd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , law , to signify a doctrine by it ; then the uncertainty of citations from those authors for his purpose , will be abundantly demonstrated . clemens alexandrinus calls the law , a the light of our way ; and the gospel as a pure doctrine of grace is such beyond all dispute . he also defines a law b to be a true and good opinion of a thing , whereby any doctrine of truth and goodness may be signified . eusebius , who lived above an hundred years after him , having occasion to mention those texts of the old testament , which speak of christ as the great author of the gospel ; and particularly explaining that text in isa . 2. 3. speaks in these words , c what law is that going out of zion , and differing from that coming from the desart promulgated by moses in mount sinai , but the evangelical word going forth out of zion by the ministry of our saviour jesus christ and his apostles , and passing through all nations ? for it is manifest , that from jerusalem , and mount sion adjacent to that city , ( where our lord and saviour delivered most of his discourses and doctrines ) the law of the new covenant beginning its progress , and going from thence to all men , shin'd with the greatest brightness . which very well agrees to the doctrine of the gospel , that so swiftly spread , and with such diffusive beams , that in a few years after christ's death , it illuminated the whole earth . chrysostom also , who calls the gospel a law very often , and particularly in his sermon on gal. 2. 19. which i have before cited , if we may think ( as we ought to do of the greatest preacher in the primitive church ) that he speaks consistently with himself , means no more by this phrase than a doctrine of grace : for when in his sermon on psal . 49. he draws the dividing lines between the law of works and the gospel , he in these words gives his judgment , d that the law of works was the rudiments of children , and an introduction , and also the ministry of condemnation and death : but this ( says he , speaking of the gospel ) is grace and peace . there is nothing can be more plain than his meaning , that the law requiring works , denounc'd nothing but death to a sinner unable to perform them ; but the gospel , as a doctrine of grace , reliev'd him , by proclaiming peace . to evince that among the fathers , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomos , law , did not always signify a system of precepts and commands , i may also introduce origen , who , as a competent judg in the case , declares that * he very well knew the psalms to be called a law , as also the prophecy of esa : and to prove it , he brings in those texts of scripture , john 15. 25. psal . 35. 19. 1 cor. 14. 21. and his authority is to be the more regarded , as to the decision of the question in present debate , because , as he complains ( in the beginning of this his 9th chapter cited by me ) of the confusion which the ambiguousness of the word law did breed in mens minds , ( which is the case now too ) so he employs this whole chapter to clear its various significations . but i need give no other instances , than from what theodoret writes in his short exposition on isa . 2. e it is ( says he ) therefore very well manifest , that he intends the new testament from thence ( that is sion , of which the prophet speaks ) delivered by the first apostles , and by the same afterward exhibited to all nations . he doth not therefore only prophesy that the law , but that the word should go out from thence , giving this name to the preaching of the gospel : for this also blessed luke teacheth us , luke 1. 2. even as they delivered them unto us , which from the beginning were eye-witnesses , and ministers of the word . by the word then in that place , he doth not name god the word , but the doctrine of god's word : for god the word did not go out of sion , but he taught the truth in zion . photius , who lived in the 9th century , was not more famous for his learning , than for that firm resistance he made against the usurpations of antichrist , who design'd , and strongly endeavour'd to have spread his wings as far over the eastern , as he had over the western world. by what this patriarch of constantinople writes , it appears , that however in the course of so many ages , very great corruptions had wrought for themselves an entrance into the grecian churches ; yet the doctrine of grace , not as establishing a law of works , but displacing it , was preserv'd among them : or at least we may know what his own belief was from his own words , which are these . he first tells sergius , ( in an epistle wrote to him ) that f the law was not contrary to grace , as he surmis'd it was ; and then shews its use in subserviency to grace , that it was a preparation , and made way for the discovery of grace , and leads us to it . but when grace comes , the law ( says he ) departs , as the stars when the sun appears , or as the night the day shining . and having illustrated it with many other similitudes , thus ( says he ) grace having an existence , the law is vacated , tho not perfectly dissolv'd . it ceaseth , but is not disannulled . christ fulfilled it , not violating the least tittle of it ; and performing it , entirely remov'd it . it is against my inclination that i thus summon men , tho of deserved repute , to bear witness for the truth of the gospel . the testimony of the holy ghost in his own word , is infinitely greater than ten thousand such evidences . it was therefore to him that i first appeal'd ; but since my reverend brother brings the cause into a lower court , i am very willing that it should there also be tried . the proofs which i gave out of god's word , have ( as i think ) sufficiently demonstrated , that this new law of works is not the everlasting gospel ; and these testimonies from humane writings may evince , that it is not only far distant from eternity , but neither so venerable for age , as he fancies it : for it was a doctrine unknown in the first years of christ's church , and had its original only with the birth of antichrist , and ( i am very well assur'd ) will end with the period of that man of sin. chap. v. how uncertain an argument is fram'd , from the sound of the word law , to prove the gospel to be such , evinc'd from the various significations of that word as us'd by roman authors . that the latin fathers nam'd the gospel a law , as it is the doctrine of christ . i now should heartily rejoice to be excus'd from searching any other records but those of the bible , if my learned brother did not bring me from greek to latin authors , whom he musters in greater multitudes . to rescue them therefore from his abuse , in fastning on them a meaning of which they never had a thought , it will be needful to state the sense of the word law in the roman language , as well as i have done it in the hebrew and greek . that lex , or law , may signify any doctrine , as well as a precept , appears from the derivation of it given by isidore , à legendo , from reading a , which agrees very well to a doctrine : and among the romans , their laws were inscrib'd on brass tables , and publickly hung up that they might be read by the people b ; and i wish the doctrine of the gospel was more commonly read and known . the same word is also sometimes imploy'd to signify the rules of any science or art , which are purely instructive , but not obliging by the force of any sanction . thus juvenal , sat. 6. v. 450 , 451 , 452. — odi hanc ego quae repetit , volvitque palemonis artem servatâ semper lege , & ratione loquendi . and speaking of himself , that he seem'd to transgress the rules of satyr , by inserting such affrighting instances of vice , which were fitter for a tragedy , he says , sat. 6. v. 634 , 335. scilicet , & finem egressi , legemque priorum grande sophocleo carmen bacchamur hiatu montibus ignotum rutulis , coeloque latino . and yet i am confident the poet was not apprehensive of his having violated any enacted law , or of being obnoxious to a penalty , did not at all fear the roman axes , or fasces , tho his verses did a little deviate from the generally approv'd doctrine of satyr . another roman poet , by the same word , expresseth the due disposition , or orderly placing of things . vitta coercebat positos sine lege capillos . ovid. metamorph. lib. 1. v. 477. innumerable examples might be given , but a few may suffice to shew how little stress is to be laid upon the uncertain sound of a word , which in all these languages is so variously us'd ; and to direct us , that wherever we find the gospel nam'd a law , in the hebrew of the old testament , or in the greek of the new , or in the greek and latin fathers , or protestant divines , we must not , unless we would suffer our selves to be easily impos'd on by an ambiguous phrase , presently imagine it to mean a new rule of duty enacted with a sanction . i shall only add , that cicero when he defines a law in the general notion of it , as comprehending the law of nature , as well as others , makes no mention of a sanction , but describes it only to be the a highest reason implanted in nature , which commands what is to be done , and forbids the contrary . thus also the roman lawyers , of whose vast volumes lost by the injuries of time we have a breviate in the pandects , define a law , without mentioning a sanction ; b the law ( says papinian ) is a common instruction , the decree of prudent men. by which no more can be understood , than a doctrine which teacheth us what is best for us to do , if we will be taught by the counsel of those who are wiser than our selves . and in this sense i will easily grant the gospel to be a law ; for it is the instruction of god ( whose wisdom is , beyond all denial , infinitely superiour to ours ) to our perishing souls ; and thrice blessed is that person whom his enlightning grace hath made so wise as to follow it . it is too the decree of god's eternal counsel , that we shall not be justified by any righteousness , but that of christ alone . thus also the publish'd will of the soveraign may be call'd a law , tho the sanction is wanting : and the decrees of the roman senate might be stil'd by that name , before the consent of the people obtain'd , which was necessary to enact them . nay , a statute is a law , tho no duty be prescrib'd , but only benefits conferr'd , and some privileges ratified . and when the emperors had the absolute unlimited power , those edicts which declared a donative , a or which gave and confirm'd any privileges to the people , were as well call'd laws , as those which were all commands , and fill'd with threats against disobedience . now these are the properest judges to decide the signification of a word in that language , wherein they not only wrote , but it was their native tongue , which their mothers taught them as soon as they were able to form a voice . there then nothing more remains needful to remove my learned brother 's multiplied citations out of the latin fathers , and protestant writers , which he thinks to be very much to his purpose , but to shew that they frequently by the word law mean no more than a doctrine ; and when i shall have , by some few instances , done this , all his authorities will be easily answer'd . cyprian , whom he summons as a witness for his cause , ( and the mistaken evidence we shall afterward examine ) means no more by the evangelical law , than the doctrine which christ hath given us . for having before express'd , how christ had by his example and word taught us the manner of administring the lord's supper , this our instruction from our saviour he calls the evangelical law. b and concerning this thing also , ( says he ) we may send our epistles to our brethren , that the evangelical law , and the declar'd doctrine of our lord , may be observed , and that they may not depart from what christ hath taught and practis'd . augustine , the next testimony who is call'd , tells us , c that by the word law we may apprehend , not meerly a statute , but any other doctrine ; since he stiles , not only the five books of moses , but the prophets , ( in whose writings there are so many gracious promises of the gospel ) by that name . chap. vi. that the divines of the reformed religion assert the gospel to be a pure doctrine of grace . when they call it a law , they intend the word in that sense . i will now prove , that when the reformed divines call the gospel a new law , they mean no more than a fresher and clearer discovery of god's mercy and grace . i shall produce testimonies from their own words of two forts ; first , to manifest that when they professedly define , or describe the gospel , they bring nothing into their definition , but that it is a revelation of our salvation , and free justification by christ ; and then i shall bring plain instances , that when they sometimes call the gospel a new law , they tell us also at the same time , in express words , they mean by it only a doctrine of grace . first , then if nothing but grace is express'd in their definitions of the gospel , it is but reasonable to require that it should be granted me , that they never thought the gospel to be a law in the strict sense , as including works in it , and being establish'd with sanction . for since it is one of the rules of a definition , that it should contain the whole nature of the thing ; if it be known to us , or can be comprized , we may be assur'd that these truly venerable persons for learning , as well as piety , and the true knowledg of christ , knew so well all the arts of reason , as they would not leave out of their definitions of the gospel , any of the parts constituent of its being . but neither is the word law , as the genus , or the general notion wherein all that are so , agree , put into the definition , nor any mention made of works . thus those who compil'd the confession of faith , which was subscrib'd by seven protestant princes of germany , and the senates and magistrates of two cities , and presented to charles v. emperor , an. 1530. after having declar'd their belief concerning justifying faith , and how it is wrought by the holy ghost in those who hear the gospel ; the sum of this gospel they give in these few words , a that god , not for our merits , but on the account of christ justifies those who believe that they are receiv'd into favour for christ's sake . and in the apology for that confession publish'd by melancthom , the gospel is describ'd , that it is properly the promise of pardon of sins , and of justification on christ's account . luther plainly described the gospel to be a pure doctrine of grace without works . and as he had before divided the whole word of god into these two parts , of precepts and promises , and the former he entitled purely to the law ; so he then defines the gospel to be the other part of god's word , distinct from the law : and how ? only as it is a compleat system of gracious promises to us , that we shall possess all these inestimable blessings in christ . and he very sutably a little after says , a therefore the promises of god belong to the new testament , yes , and are the new testament it self . which is in few words to express his sense to be , that the nature of the gospel , and covenant of grace , strictly and properly taken , consists only in promises . and the more deference is to be given to what this great man says here , because it was a discourse which he compos'd on purpose to clear himself of those vile aspersions which the clamorous monks perpetually bawl'd out to the people , that he was an enemy to holiness , disparaged good works , and by his preaching and writing the pure doctrines of grace , encourag'd all manner of licentiousness and villanies . to vindicate himself , he compil'd , and sent this discourse to pope leo the tenth , anno dom. 1520. before there was an open rupture b wherefore tho his adversaries basely reproached him as a man of a boisterous spirit , who , for want of a due temper of mind , was immoderately hurried , by a fiery zeal , to speak and write he knew not what ; yet we may be sure , that in this his little treatise of christian liberty , there are no thoughts but what are calm , and compos'd with mature deliberation : for he would not write like an enraged man against popery before war was proclaim'd , nor would suffer his passion to transport him , or overcloud and distemper his judgment , when he pleaded his cause before the pope , who to be sure had no very favourable opinion of him . philippus melancthon , contemporary with luther , and greatly assistant to him in the reformation of religion , and whom god made a glorious instrument to clear the light of the gospel from the darkness and corruptions of antichrist , doth as plainly describe this gospel to be meer doctrine of grace . having first inferr'd , that the name of the gospel is not a word framed at pleasure , because that the apostle john propounds a clear distinction between the law and gospel , john 1. 17. for the law was given by moses , but grace and truth came by jesus christ . c for it is necessary ( says he ) that the precepts and pardon of sin be discriminated , and that a difference be put between precepts and promises , and also between the promises of meer grace , and those which are not so . and by these lines he draws the description of the opposite natures of law and gospel ; that the first is a doctrine of precepts , the other a doctrine of promises . says he a little after , our adversaries ( speaking of the papists ) tho they bawl out that they teach the gospel , yet because they do not instruct people concerning reconcilation with god freely of pure grace , they leave consciences in doubt , and for the gospel teach the law. now in all this there is not the least hint of the gospel's being a new law ; nay , so far is he from the seeming appearance of such an assertion , that he will not allow it , in its true and proper nature , to contain precepts , but promises alone . in what sense it may be said , that the gospel instructs uc concerning repentance , which melancthon allows to it , and that herein it doth not exercise its proper and peculiar office , but only employs the ministry of the law , i shall afterward shew . john calvin , to mention whose name sufficeth , without attempting to give the charater which he deserves , whenever he speaks of the gospel , forms no other notion of it , than as meerly a doctrine of free grace a according to the mind of this truly great man , if you take the gospel in the more extensive sense of the word , it sounds nothing but promises , tho comprehending those too which were offer'd to the saints of the old testament : but take the word in the strictest sense , and it signifies the clearer and fuller discoveries of god's infinite mercies and free grace , as revealed in christ jesus . and as for investing christ with a new legislative power , and dignifying the gospel with the title of a new law , he calls it a meer fiction . b they who have not apprehended ( says he ) these things , ( viz. that christ did not come to give new laws , but to interpret the old , and to restore it to its true spiritual meaning , of which he largely discourses before ) they have feigned christ to be another moses , the maker of an evangelical law , which should have supplied the defect of that of moses . beza is as well known as calvin ; and tho from the decisions of the best of men , in matters of faith , there must always be an appeal to the scriptures , yet by all to whom the truths of the gospel are dear and precious , there hath ever been a great deference paid to the judgment of these two learned men in divinity . he briefly tells the comprehensive sum of the gospel , without one word inserted about law or works . c the sum of the gospel ( says he ) which is the power of god to salvation to every believer , is this , that it teacheth us to lay hold on christ , as made to us of god wisdom , righteousness , sanctification and redemption . in another of his discourses , demonstrating that the papists know the use neither of law nor gospel : a for whereas ( says he ) the gospel propounded by moses under legal figures , &c. was therefore publish'd to the world , that we may be freely justified and sanctified in christ , apprehended by faith , as we have in its proper place copiously demonstrated ; they ( viz. the papists ) on the contrary think the evangelical doctrine to be nothing else but a certain law , more perfect than that of moses . thus this pious and learned man , when he gives the summary of the gospel , makes not the least figure to denote law or works ; so that according to his reckoning , they belong not to the sum , since he leaves them out in his account . and in the other instance , he , with some indignation , rejects the notion of the gospel's being a law , as an article of the popish faith. the same worthy author , writing against sebastianus castalio , ( for he had not only the perplexing trouble to refute the reasons of the papists , but to answer the cavils of the semi-pelagians ) makes the distinguishing mark of the gospel from the law to be this , that the gospel is no other than the doctrine of the free grace of god. for proving that there are two parts of god's will reveal'd ; one which concerns meerly our duty , which is the law ; and the other , which contains nothing but the joyful discovery of god's gracious purposes to save us by christ the redeemer ; b there is yet no mention ( says he ) of this benefit in the law : for the declaration of this will belongs to the other part of the divine word , which is called the gospel . this truth is so rooted in the hearts of true christians , that it will grow , tho in various climates and soils , where they have different habitations . tho separated by seas and vast lakes , and unpassable mountains , all who love jesus christ agree in asserting the pure doctrine of his grace . henricus bullingerus , one of the known and fam'd reformers of religion in switzerland , joins his testimony to that of beza , in asserting the gospel to be a pure doctrine of grace unmingled with law or works . a the gospel ( says he ) is defin'd almost by all in this manner . the gospel is a good and sweet word , and a most certain testimony of the divine favour towards us in christ exhibited to relievers . or , the gospel is the most clear sentence of the eternal god , brought down to us from heaven , absolving all believers from their sins , and that freely for christ's sake alone , and promising eternal life . hieronymus zanchius was an italian , who left his country with peter martyr for the sake of the gospel , in whose writings , as the truths for which he suffer'd the loss of all things , are nobly vindicated , so a vivacity of spirit , which is so natural to that nation , shines in them . and it is a wonder in him , as well as calvin , that a man who wrote so much , should write so well . he gives us his suffrage also for the same truth , and in every page almost of his three large volumes , he asserts the gospel to be a sincere doctrine of grace without any mixture . and on all occasions doth clear the distinct nature of law and gospel from that confusion , in which by some in his time they were involv'd . having first divided the whole word of god into two parts , law and gospel , and not to confound the natures of things so distinct , having describ'd the law in its being , properties and office , that 't is peculiar to it , to instruct us what duties to perform , what sins to avoid ; that it points to us what is a crime , and shews what it deserves , and accuseth sinners , and reveals the wrath of god , and threatens the merited punishment : having thus clearly and distinctly stated the nature of the law , of which the gospel partakes not in the least , and having assign'd its several offices , with which the gospel intermeddles not at all , nor crowds it self into them , he then as distinctly explains the nature of this gospel . b but the gospel ( says he ) which is the other essential part of the holy scripture , is a doctrine or scripture which declares free salvation in christ by faith. and a little after , the office of this is to proclaim , that salvation is to be had freely in christ through faith alone . and in another discourse he ascends higher , and tells us , † that the gospel is the joyful preaching of that eternal and free love of god ( this is eternal election ) toward us in his beloved son christ . to these i might add a cloud of other witnesses , to evince that it was the faith which universally obtain'd among all the reformed churches in several nations , and was earnestly maintain'd by all the protestant writers against the papissts , that the gospel , in the peculiar nature of it , is no other than a system of promises , a disvoery of god's mercy and grace in christ , and a proclamation of free pardon and justification . a lambertus danaeus , b martinus chemnitius , c osualdus myconius , d david pareus , e daniel chamier , f joannes gerrardus , g antonius waleus , h altingius , i andreas rivetus , with innumerable others , write harmoniously in the same strain . i will yet add the testimony of our own whitaker . k since the gospel ( says he ) is nothing else but the narrative and declaration of the grace and mercy of god , which christ merited for us by his death ; it cannot be denied that principally to be the evangelical doctrine , which most fully expounds this benefit and joyful message ; and for that reason the gospel to be most copiously and clearly taught in paul's epistles , and paul to be the best evangelist . he scruples not to attribute the title of gospel more to the epistles of that apostle , than to the sermon on the mount , tho preach'd by the saviour of men ; and that on this account , because in these more abundantly are display'd the mysteries of our redemption , when the import of that was to explain and urge precepts which belong properly to the law. but it will be needful to produce one evidence more , who is the more material , because it is the same person whom my reverend brother brings as a witness for the cause which he maintains of the gospel's bring a law. it is gomarus himself , who gives this definition of it ; a the gospel is a divine doctrine , in which the secret covenant of god , concerning salvation out of pure free grace by christ , is declar'd to men fallen into sin : and with the elect it is begun , and preserv'd to their salvation , and the glory of god the saviour . here he speaks nothing of the gospel , but that it is meerly a declaration of grace , and the manifestation of the secret purposes of it which were before hid in god's heart ; when therefore a little after he calls the gospel a law , in the place cited by my reverend brother , he must necessarily understand the word gospel in the large extensive sense , as it signifies all the second part of the bible , not in the strict and properest sense , as it implies only god's covenant of grace discovered to man. but what need was there that i should mention the testimonies of men , when witness offers it self from heaven ? at the birth of our redeemer , god the father sends down his messengers , not only to tell us that his son was born into the world , but to assure us that he brought nothing with him but grace and peace , and the reconciliation of a god before angry , unto lost and desperate rebels . it is thus the angels , ( who certainly with the greatest exactness discharg'd their commission ) without one word of christ's being a new legislator , or coming as a second moses to deliver a new law from mount zion , as he did from sinai , proclaim the gospel to be a most solemn declaration of god's gracious designs and purposes to sinners unworthy of his favour , luke 2. 13 , 14. and suddenly there was with the angel a multitude of the heavenly host praising god , and saying , glory to god in the highest , and on earth peace , good will towards men. thus in the first delivery of this glad message , there is no voice but of peace , no stounding claps of thunder , as from sinai at the promulgation of the law , but the songs of angels rejoicing in the restor'd happiness of elect men , their fellow-creatures ; no affrighting flashes of lightning , but a soft and gentle brightness shining from the face of a reconciled god , and diffusing it self through the air without any hurtful or consuming flame ; luk. 2. 9. and lo , the angel of the lord came upon them , and the glory of the lord shone round about them , and they were sore afraid . tho they were a little astonish'd at the first appearance of so strange and unusual a sight , yet the sense which they had , that it was only an innocent lambent fire about their heads ; and the encouraging words of the angel reassur'd them , ver . 10 , 11. it is not a judg , but a saviour who is come into the world ; nor are there any threatnings denounc'd as at the giving of a law are necessary , but they hear promises of mercy . there is no sentence of death given , nor warrants issued out for the execution of guilty criminals ; but god the father honours his son's birth-day with a large and very comprehensive act of pardon . when this his son , his solace and delight in eternal ages , before any creatures made , steps down from heaven , he doth not meerly declare the great pleasure and satisfaction he hath in this glorious god-man , but he evidenceth how dear this infinitely excellent person is to him , in the most surprizing effects of goodness and grace . he proclaims , that for his sake only he can regard his elect of men with eyes of favour and kindness , who in their own persons were only objects of detestation and abhorrence . and therefore tho he freely lov'd them from eternity , his benevolence was never openly publish'd till now . as it is only for the sake of christ , whom god infinitely loves , that he can take any delight in his chosen children of men , so 't is not till this his great and adorable son comes upon earth , that he proclaims peace and good-will to men. thus god from heaven , and some of the best men who ever liv'd upon earth , do plainly tell us that the gospel is no law , but a pure act of grace . and as god sent these men into the world to restore his truth , to recover it out of the darkness of popery , in which the nations of the earth had for so many ages lost themselves , and been wretchedly deluded by the worst of errors , dress'd up in the faint resemblance of truth ; they were answerably faithful to the performance of that work which god had sent them to do . they were careful to distinguish the gospel from a law , and would by no means suffer works , tho insinuating themselves under never so specious pretences , to invade the prerogative of grace . they very well knew ( as both a chemnitius and b beza inform us ) that playing with the ambiguity of the word law , confounded law and gospel , laid the root of the most pernicious errors to spring up and overspread the church with nothing but tares , or worser weeds , in the room of nourshing corn. they were aware that the perplexed thoughts of law and gospel chain'd together , by the unnatural mixture gave birth to that monstrous metamorphosis by which the monks transform'd the gospel into a law ; and as they were not at all ignorant that the proper remedy to cure these distemper'd thoughts , was exactly to distinguish between the one and the other , they sutably made a good and successful use of it : they would give every thing its proper name sutable to its nature . if they spoke of works , they meant a law prescribing them , and commanding obedience under severe penalties ; but then in thus thinking , speaking , or writing , the gospel never came into their minds , nor was form'd in their voice , nor dropp'd from their pens . but whenever an idea or notion of grace arose in their minds , then indeed the next following thought was the gospel of christ . by thus reducing these two notions into due rank and order , they baffled all the sophistical cavils of the monks , and afterward of the more cunning jesuits , and made war against antichrist with success and victory : for to drive that man of sin out of his dark corners , and hiding-places , is indeed to conquer him . in pursuing such a conquest , these fam'd divines of the first reformation , once too much ador'd , and now as much despis'd , wrote and preach'd the pure sincere grace of the gospel to the people . it was by this alone doctrine , unassisted by any humane policy or force , that they blew up all the forts of the dark papal kingdom ; and conquering all before them , planted the glorious ensigns of our blessed lord jesus , in the room of the roman standards . thus chemnitius , who was a perfect master in the art of attaquing antichrist in her strongest holds ; since he so prosperously storm'd and demolish'd the council of trent , shews what were the instruments of this spiritual warfare us'd by him that had the greatest force . a what other light ( says he ) hath dispers'd the most thick darkness of the papal kingdom , but this chiefly , the true difference of the law and gospel before demonstrated ? and this difference he had stated , that the law consists purely of works , and the gospel of all grace . this might be sufficient to inform us , in what sense we are to apprehend the expressions of any of the reformed divines , when they give the name of a law to the gospel : for since this signifies no more among them than the joyful news of god's mercy and love , and his being reconciled to sinners in the blood of his son , the meaning of the word law , when attributed to this gospel , that it may be sutable and consistent with such a notion of it , must design nothing more than a doctrine of grace and peace . but if i now bring instances , that they tell us in so many express words , that when they call the gospel a law , they intend the word in no other sense than this alledg'd , it will clear the puzzled cause , and leave no remaining doubt of their true sense and meaning . i will not multiply citations , one or two are enough ; and indeed luther and calvin are an army alone . luther tells us , a that all justiciaries esteem christ to be a new legislator , and judg the gospel to be no other than a book which contains new laws concerning works ; as the turks dream about their alcoran : but there are laws enough in moses . the gospel therefore is a preaching concerning christ , that he forgives sins , gives grace , justifies and saves sinners . but now that precepts are found in the gospel ; those are not the gospel , but expositions of the law , and appendixes of the gospel . now any one would think , that this luther would never call the gospel a law ; and yet so he doth , expounding a little after the 19th verse , and is before cited by me . and in what sense he means the gospel to have that name , he informs us plainly , in his comment on isa . 2. 3. out of zion shall go forth the law. b this is the cause ( says he ) of the multiplication of the church , and of the amplification of christ's kingdom , viz. the preaching of the gospel : for he here promiseth a new word . for unless he signified a new doctrine , what need was there at length to promise a law , which had been made so many years before ? and he manifestly signifies the difference , in that he adds , out of zion : as if he should say , i first gave a law in sinai , i will now give another in mount zion , which shall not be a doctrine of works , but of faith ; not of laws , but of grace ; not accusing , but bestowing pardon of sins , &c. calvin also agrees with luther in this : and indeed those two holy men , tho they differed in some things , yet they very well accorded in the main substance of the gospel . they believed on the same jesus , and lov'd the truth of his grace . calvin likewise says , that when the gospel is called law , a doctrine of salvation is only meant by it ; for ( says he , explaining isa . 2. 3. ) a since the rule of holiness is to be fetch'd from the law , by a synecdoche they were accustomed to comprehend the whole doctrine of god under that name , as also the worship of god under the name of an altar . now as it would be absurd to infer , that the ministers of christ are levitical priests , because the apostle says , that they ought to be partakers with the altar , and live by the gospel ; or to endeavour to prove , that the old jewish worship is yet standing , and that sacrifices should be offer'd under the new testament , because the apostle speaks of an altar too , to which believers came , and of which they have right to eat , heb. 13. 10. so the way of arguing would be equally impertinent , to conclude from the gospel's being nam'd a law , that it is a doctrine of works . musculus also tells us how we must apprehend the word law , when made use of to signify the gospel . c the prophet ( says he ) understands no other by the law , than the word of the lord ; nor by zion , than jerusalem . nor can it be understood of any other doctrine , than what is evangelical . and rodolphus gualther , explaining what the apostle means when he calls the gospel a law : d after the manner of the jews ( says he ) he speaking of a doctrine , useth the word law ; and he calls the law of works that doctrine which asserts that we are justified by works , but the law of faith that doctrine , which shews righteousness in the merit of christ , who is apprehended by faith alone . when the holy ghost himself , who inspir'd the minds , and guided the pens both of the prophets and apostles ; and not only suggested things to their thoughts , but the fittest words too by which to express them : if this holy infallible spirit , calling the gospel a law , means no other than a doctrine of grace ; any one would think , that we could not be at a loss how to understand the word . i need not therefore multiply instances , a few more may suffice . zacharias vrsinus , when he calleth the gospel a new form of law , takes care to direct us to his right sense , and punctually tells us , that he means no more by it , than a new doctrine of grace . a the prophet ( says he , expounding isa . 2. 3. ) signifies that a new manifestation of god , and a new form of law and worship , is to be expected out of zion ; that is to say , christ being reveal'd , and the ceremonies abolish'd . but when he says that the law shall go forth out of zion , it is queried , whether by this , and the like places , the opinion of the papists is established , who will have it , that christ came that he might be a new law-giver , who should publish a better and more perfect law than had been before delivered by moses ; that men for the future , living according to that law , might by this their obedience please god , and obtain eternal life ? the answer is easy from this most usual phrase in scripture , by which , under the name law , the whole doctrine is understood , &c. therefore that monkish opinion is to be avoided , as the plague and subversion of all christianity , and an obscuring of the offices and benefits of christ ; and as not differing from the opinions of heathens , jews , turks , and other sects , concerning our justification before god. chemnitius also gives direction how to understand the word law , when employ'd to denote the gospel . b that also ( says he ) is a general signification of the word , when under the name of a law , the universal doctrine divinely revealed is understood ; as psal . 19. 8 , 9. and psal . 119. where the law is said to comfort and edify hearts . so esa speaks of the gospel , chap. 2. v. 3. the law shall go forth out of zion . rom. 8. 2. the law of the spirit of life . rom. 3. 27. the law of faith. gal. 2. 19. i by the law am dead to the law. but it is a hebrew phrase , in which law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , hath its name from instructing and teaching . to these antient worthies , i might add the concurrent testimonies of modern divines , who are orthodox in the faith : but whereas i might produce many , i will content my self to alledg one , which is that of whittichius , the present learned professor of divinity ( if not lately dead ) in the university of leyden ; and who , tho he espous'd the new philosophy , yet it had no malignant influences to infect him with any new-contrived schemes to solve the phenomena's in divinity . he in his short , but full and clear exposition on the romans , explaining chap. 3. ver . 27. tells us what the apostle intends by that phrase , a law of faith. a the exclusion of boasting ( says he ) is made by the law of faith , which here denotes , by way of eminency , the doctrine of faith , as it is taught in the new testament , without obligation to any works , as the cause of justification , ( as the works of the moral law perfectly , and constantly perform'd by adam would have been ) or as the necessary prerequisite of justification . well then , when we meet with the word law , if we would not be impos'd on by the meer sound of a word , we must carefully view the text on all sides , and survey and consider all its circumstances . when what is proper to the gospel is attributed to the law , the word law is not to be apprehended in the strict sense , as signifying a rule of duty , and threatning penalties to the disobedient ; or as importing a doctrine of works , but a doctrine of grace . thus when the law is said to turn the soul , and to rejoice the heart , psal . 19. 8 , 9. since these are not the effects of the law , as a doctrine of works ; for that rather effects a sense of wrath , than any hope in the heart of a guilty condemned sinner ; and its efficacy is more suted to wound him with anxious fears , or tormenting despair , rather than to comfort him , rom. 4. 15. we must by no means conceive a proper law , consisting of precepts and menaces , to be meant , but the doctrine of the mercies of god in christ , which only can have those virtues and influences . and so when the apostle too calls the gospel a law of faith , since he makes the righteousness of the law opposite to the righteousness which is of faith , rom. 10. 4 , 5 , 6. and rom. 3. 20 , 21 , 22. he must consequently mean not a law in the strict sense , not a doctrine of works , but of pure grace . and by this rule we are to proceed ; when we find the gospel call'd a law , we are not to understand it in the strict meaning , as a rule of duty with a sanction , which is the proper and peculiar nature of the moral law , but as a revealed instruction to us , what the mind of god is concerning our recovery and salvation by christ . and when we hear of the precepts and threatnings of the gospel , and read them in that part of the bible which we call the new testament , whether in the sermons of our saviour , or in the writings of the apostles , we are not to surmise presently , that these are any parts of the gospel , properly so titled , as it is a word of grace , and the doctrine of our redemption by jesus , tho they are contain'd in that book to which we commonly give that name : for this would be to perplex our notions of things which are entirely distinct in their natures and idea's , and to jumble them so confusedly together , that we should not be able , upon sight , to discern and know one from the other . for by the same method of proceeding , i might frame an imagination to my self , and strive to impose it on other men , that the moral law is the gospel , because there are so many declarations of god's love to sinners , of his mercies to pardon them , and so many promises of grace interspers'd in the psalms and prophets , and other books of the old testament ; all which , tho so much of the gospel be contain'd in it , is so frequently call'd the law , both by christ and his apostles , the primitive fathers , and protestant divines . so that in a word , as the promises of the gospel spread through the books of moses and the prophets , is no argument to prove the law to be the gospel : so it is as false a demonstration that the gospel is a law , because there are so many precepts and threatnings repeated in the evangelists and epistles . all that can be concluded is , that as there are promises in one volume of the bible , so there are commands and menaces in the other : but yet as it is the gospel which promises grace in the first , so it is the law which commands and threatens in the second . and to clear the equation , it is only needful to bring all the precepts in both to one side , and the promises to another , and then we have distinct law and gospel . chap. vii . the arguments us'd by the apologist , to prove the gospel to be a new law , examin'd . that from the precepts , commands urg'd , and threatnings denounc'd in the new testament , nothing can be concluded to this purpose . it is now very easy to answer my reverend brother's arguments , and with one gentle stroke to wipe off all his citations , since they all are establish'd meerly upon the ambiguities of the word law. such reasoning is very fallacious , to endeavour to prove the gospel to be a new rule of duty , fortified with a sanction , because we find it to be nam'd a law , both in the scriptures and humane writings : for the sum of the whole demonstration amounts to no more than this , a law is a law , the gospel is a law , therefore the gospel is a law ; which is a pretty way of arguing , and without doubt unanswerable . but the clearing the sense of the terms , answers all without any more to do ; which i think i have done , and the more largely , because i would do all the justice to a bad cause as could reasonably be ask'd , and allow to it the fullest scope and play possible . i have therefore offer'd arguments for it my self , i have consider'd what might be alledg'd , i have produced those scriptures which with any colour may be urg'd to prove the gospel to be a new law , omitted by my learned brother ; and yet as aware that they might be summon'd , i have brought them in , and endeavour'd to clear their words from that false meaning which might be fasten'd on them to so ill a purpose . i shall now particularly consider those which he brings , and shew that they do not prove the matter in dispute . his first set of scriptures are such as express the gospel to be either giving precepts , and issuing out commands , and prescribing what is our duty ; or reproving the negligent , or threatning the stubborn offenders , or promising blessings on the condition of such duties perform'd as are requir'd . it would make this discourse too large , which is , i know not how , grown under my hands to a greater bulk than i first design'd , if i should particularly examine every text ; it will be enough to shew , that however there are precepts and commands in the books of the new testament , yet these are not properly the gospel , but parts of the law , only employ'd in its service ; that the threatnings denounc'd do not properly belong to the covenant of grace , ( for what hath love , and mercy , and favour , to do with wrath , and justice , and expressions of vengeance ? ) but it useth the ministry only of a violated law , whose proper office it is to threaten the disobedient , to condemn the unbelieving and impenitent sinner , and to demand justice against him . if i also shew at last that those places of scripture ( which look like promises of blessings to us , on condition that we perform the commanded duties ) viewed nearly , prove to be no more than so many declarations of the connexion of the blessings of grace ; and that as faith is the first bestow'd , it goes not alone , but is attended with a numerous off-spring : when all this is done , then the right sense of those texts which seem to infer to be a condition of our justification by this evangelical law , will be fully clear'd ; the meaning of the alledg'd scriptures will be so plain , as it will appear that they do not so much as look towards the favouring that opinion of the gospel being a new law , for which they are produc'd . that the precepts which the gospel employs , are not any parts of it self , but borrowed from the law , will be undoubted , if we consider what is their nature and use . they are design'd as the rule of our actions ; they instruct us what to do ; they draw the lines of our duty , and set the limits of our obedience ; and all this is the proper office of the moral law , which it compleatly discharges , without calling in any assistance . it is the eternal and unalterable rule of manners , and a doctrine directing the whole conduct of humane life : there is no defect in it , which it was needful to supply by another new law ; to assert that , would be to impeach the wisdom of god as deficient , as not knowing at first all that was good and righteous , and necessary to be commanded to his creatures , and to be done by them ; or as so short in its foresight , as not able to discern at the first all the duties which men were bound to perform in the circumstances of their state , but was oblig'd afterward , taught by experience , to supply the failures by a new law , or by an addition of new precepts suted to man's present state of sin , weakness and misery . if then the moral law did not comprehend in it all precepts of duties , it would not be god's law , for his is perfect ; he is not like short-sighted men , who cannot foresee what the consequences of a law made by them may be within the compass of one age ; nor whether circumstances of affairs altering , it may not prove hurtful or unnecessary ; and therefore all governments find themselves oblig'd to repeal old laws , or to add some clauses to sute them to a present posture of affairs , or to make new ones to repair the defects , to which all humane wisdom in her best provisions is obnoxious , for want of a certain foreknowledg of the future . but who can have such a thought of god , that these infirmities of a man should ever befal him in making his laws , that he should be forc'd , tho not to repeal what he had made so many ages before , yet to promulgate a new one , with additional precepts accommodated to the present case of his miserable creature man ? and as it is repugnant to god's perfections to make new laws , so it would infer that his antiquated law was imperfect , and so no rule ; and this would unavoidably follow , if any duties are to be perform'd which it neither regulates , nor gives any direction about them . but christ tho as mediator he is no law-giver , yet perfectly knows the nature of the law given at mount sinai ; that the law contains all duties , for he makes the sum of it to consist in love to god , and in a due degree of love to our selves , and in loving our neighbour , matth. 22. 35 , 36 , 37 , 38 , 39 , 40. then one of them which was a lawyer , asked him a question , tempting him , and saying , master , which is the great commandment in the law ? jesus said unto him , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind . this is the first and great commandment . and the second is like unto it , thou shalt love thy neighbour as thy self . on these two commandments hang all the law and the prophets . now it will be very difficult to give an instance of any duty which we owe to him our great creator , or to our selves , or to men our fellow-creatures , which are not included in one of those two tables , or to name a precept which may not be reduced to them . the scripture alledg'd is the more demonstrative for this reason , that our lord christ's answer is to a man enquiring concerning his duty ; and then , if at any time , there was occasion to mention this new law , and to have told him the additional precepts , had there been any such things . but christ sends him to the moral law , as comprehending all that man was to do , and as a perfect rule of duty sufficient compleatly to instruct him . and indeed what more can be requir'd of man , than to love god with all the powers and faculties of his soul , and to love himself as he ought to do , and his neighbour in like measure ? when christ also comes into the world , and was made under the law , which never had before , nor will ever have again so glorious a subject , it is this law he not only explains in its spiritual and comprehensive meaning , but obeys it , and therein fulfils all righteousness , mat. 5. 17. think not that i am come to destroy the law or the prophets : i am not come to destroy , but to fulfil . mat. 3. 15. and jesus answering , said unto him , suffer it to be so now : for thus it becometh us to fulfil all righteousness . then he suffered him . and what ! is that law imperfect , which was the rule of the most perfect obedience that ever was , and which excell'd that of angels ? are any precepts wanting in it ? how then did christ compleat all righteousness in the most exact observance of it ? well then , if the law be perfect , there is no duty but what comes within the verge of its authority , and what it enjoins under the severest penalties ; and no precepts were given even by christ himself , but what particularly appertain to it , and not to the gospel as a new law : it is not only our schoolmaster to bring us to christ , but it commands to believe on him ; for faith in god ( and christ is so ) is contain'd in its first precept : it not only shews us our sin , and convinceth us of our misery and lost state ; but when we have believ'd , tho it be no longer a condemning , vexing , tormenting law , yet 't is a commanding one still : it is a rule of gratitude , it prescribes , that we ought to be thankful to christ in all returns of love and duty , it is the rule of all that holy life of a christian , which is the fruit of faith , and which is call'd evangelical obedience , not because it is so to the gospel , but in respect of those principles of faith and love from which it flows , in respect of the evangelical motives which animate and encourage it . it is not hurried on by legal terrors , nor prick'd forward by sharp-pointed threatnings , but is sweetly drawn and enliven'd by the promises . it is not the fruits of fear , but the genuine effects of the heartiest affection to christ , and of the most earnest desires and solicitous cares to please him . i know that it will be said , that tho those precepts in the gospel , which command and direct moral duties , appertain to the moral law , yet faith in christ the redeemer , and repentance , do not seem to be in the least so much as hinted in any of its commands : for since the law was given as a rule of the actions of holy and innocent creatures , who needed not a redeemer , there could be no occasion to command them to believe on one ; and adam in his state of integrity , was no more oblig'd to such a faith , than the blessed angels are to believe on the saviour of lost and wretched men. and since repentance is a duty too , which presupposeth the person engag'd to it , to be an offender , and guilty , how could it be commanded to a creature who had never sinned ? how could it be a duty for him to own his crime with shame and sorrow , who never yet had transgressed , or prevaricated in his obedience ? since therefore faith in christ , and repentance , are duties which suppose the man to be a sinner , it would seem that such precepts are not implied in a law given to him before his fall ; but are the proper precepts of a second remedial law , which god hath provided for the relief and help of this miserable creature . this i must confess looks very plausible at first sight , and the argument seems to be strongly conclusive . but if we consider the nature of faith , it will be manifest , that it was not only commanded to adam in innocence , and that it was his duty , but that it is absolutely necessary to every holy and good creature : for if we take it as an act of the mind , assenting readily to all that god reveals , as infallibly true , it is that to which every creature in the right constitution of his being , is indispensably oblig'd . it is the duty of angels themselves to believe that jesus is the son of god , that he is the saviour of elect men ; that the pardon and justification of a sinner , is by his blood and righteousness alone ; that god's justice is satisfied by the sacrifice of his son. for all these truths being publish'd , and made known by god for the illustration of his infinite mercy among all his rational creatures ; and that the praises of his free grace might resound as well in the songs of angels , as from the mouths of men ; it is needful , and required as a duty from them both , who are to honour god in the celebration of all his attributes , that they heartily believe all these truths of the gospel , in which alone god's perfections of mercy and grace do illustriously shine forth . and as for man in innocence , though it was not in express terms required from him to believe the gospel not yet revealed to him , or to act faith on christ undiscovered ; yet such a command was included , and implied in that general one , that he should without any doubt or hesitancy give credit to all that god said : and that as he was to believe the sincerity of god's promise , and the reality of his threatnings when the covenant of works was made with him , and without doubt he acted such a faith ; so by the same precept he was commanded and bound to believe every word which god afterward should speak to him , and without scrupulous disputing presently assent to those truths which were to be reveal'd , assoon as it appear'd to him that they were so . so that indeed the belief of the gospel , and faith in christ jesus , were comprehended in this general precept of believing in god : and indeed christ himself tells us so , and useth it as an argument why they should act faith on him , because they were oblig'd to it by the same command which required them to believe on god ; john 14. 1. let not your heart be troubled ; ye believe in god , believe also in me . if we regard too the other act of faith , which is a firm reliance of the soul upon god , and heartily trusting of him , and chearfully committing all our concernments , our life , our happiness , all we enjoy or hope for , to his faithful love and care ; this was certainly our first father's duty , and given in precept to him in the law , as well as the other of assenting to all that god declared as undoubtedly true . and indeed , if it was adam's duty in his primitive condition to believe in god , it was commanded by the law ; for that only could make it become so . and what ! can we ever wildly imagine , that our first father was not bound to act faith on god his creator , and constant benefactor , and upon whom he was to have a perpetual dependance , or he could not live a moment ? what! can we think , that to have rejected god's word as of suspected truth , to have refused , or but to have suspended his assent to it when propos'd , had been no fault in him ? that to have distrusted god , to have renounced dependance on him , would not have been a crime the greatest as could be committed by him ? but all this is the unavoidable consequence of this assertion , that the precept of faith is not in the law ; for neither would faith have been a duty , nor unbelief a sin to adam , had not the law , which was the only rule of his obedience , commanded the one and forbidden the other . were it not for this , he might have been a stubborn obstinate unbeliever without being a sinner ; when on the contrary , it appears from the short relation of his apostacy , that unbelief was his very first sin. for what is faith , but to trust in god upon his word and promise for all our life and happiness ? and what is unbelief but to distrust him ? and was not adam , while flourishing in his state innocence , a real and sincere believer ? and so long as he persisted in acting faith , did he not continue to be happy ? and was it not the neglect of the due exercise of faith , which at last plung'd him into the depths of misery and despair ? as long as he believed god , and entirely confided in him ; as long as he lived in constant dependance upon the love and care of his creator ; as long as he thankfully acknowledged , that he received all the blessings of life as the fruits of his bounty ; as long as he trusted in god upon his word , that he would not only continue them unto him , but bestow greater to come , which by the promise he had reason to hope for and expect ; all this time he liv'd by faith , and his days were clear and happy , and it was unbelief made all his glories set in a gloomy evening . it was this begun his apostacy , not exercising faith any longer , he would throw off his dependance upon god , and seek to be bless'd in some new and fond way of his own . he indulg'd a surmizing thought , that god , whose solemn promise he had so freshly heard , either could not , or was not willing to make him so happy as he aspir'd to be , and that he refused to advance him to those degrees of bliss , of which he fancied himself capable : and thus he ceas'd acting that faith in god , on which depended his life and blessedness ; he disbelieved god , and believed the devil his greatest enemy , and sinned , and died . and i know not but that he deserved the execution of the sentence and curse pronounced against him , more by his unbelief than by eating the apple : and that even the law of works condemn'd him as much for that sin , as for the outward act of his disobedience . ay , but it will be said , all this doth not prove that faith in christ was commanded by the law , and required of him as his duty . no , it is enough that faith in god was so , to prove that the precept belongs to the law. for if it is sufficient to argue from the law 's not directing this its own commanded act , to such an object as christ the redeemer , that therefore it gives no precept and command of believing , but that it is the peculiar office of the gospel to do so ; that because this particular kind of faith is not specified , and this way of acting it on christ particularly express'd , that therefore the duty of believing comes not within the limits of its commands : i might at this rate of arguing , prove that the act of eating the fatal fruit was no sin , because not expresly forbidden by the law ; for that regarded it as a thing indifferent , as indeed it was before the prohibition : and yet this destroying act of his was a sin , and forbidden by the law , tho not in a particular precept , yet as involv'd in that great one , which commanded him to obey god in whatever he should require . it doth not therefore by any consequence follow , that the gospel is a new law because it commands faith as a duty , and threatens unbelief , since the old law had done the same before , and the gospel only imploys its precepts , and applies them to its own design and use . to say that we are enjoin'd in the gospel to believe on christ as the redeemer , to deliver us from sin and death , will not weaken the force of the argument urg'd ; for the act even of this faith is commanded by the law , and is its proper precept : that which belongs to the gospel , is to direct this act to an object suted and proportioned to help us in the misery of our present sinful state. adam was by the law commanded to believe , and trust in god for the preservation and continuance of him in happiness . and we are commanded to trust in the same god for the restoring this lost happiness , and our recovery of it again . the act and object of faith , is the same ( christ being god ) , and all the difference is only made by that which is the circumstance ( tho a deplorable one ) of our own persons . but this will not alter the nature of the faith it-self ; for if so , then according to the variety of these sad cases and exigences wherein we trust on christ , our faith would alter to a different nature . since then the faith of adam , which the moral law commanded him to act on god , was a trust in him that he would preserve his innocent creature in all the blessedness of his primitive condition ; and the faith of a sinner coming to christ for life , is a trust in the same god , ( he being the second person of the divinity ) that he will restore his wretched creature to its lost happiness , the faith is the same in both instances as to the nature of it , ( tho the circumstances of the persons are different : ) and therefore if our first father was by the moral law commanded to believe on god , the same precept requires , and obligeth sinners to believe on the eternal son of god. i know that with a scornful smile it will be said , that it is an absurd assertion to affirm the precept of faith to belong to the law , when the command of believing on christ is perpetually repeated in the gospel , which only discovers this saviour of sinners . it is granted , that we meet with this precept in all the books of the new testament ; but then the objectors must also grant , that we find there too the precepts of loving christ , of abandoning all things , and denying our selves for his sake , of loving our enemies , of the obedience due from children to their parents , of the sincere service which servants owe to their masters : and now if the gospel is not a new law in requiring these duties , which were all commanded by the old one , it will no more be a new law for commanding us to believe , since this hath been demonstrated to be a precept of the old law as well as any of the other . all therefore which can be inferr'd is , that the gospel borrows these precepts from the old moral law , ( and then they are not properly its own commands ) and employs them in its service , and for the interests of our salvation ; or to speak briefly and clearly , in the words of the holy ghost himself , gal. 3. 19. the moral law is in the hands of christ our mediator , and made by him to subserve his gracious designs . the other pretended peculiar precept of this new law , is repentance ; and if i then prove , that by virtue of the old law , which was a perfect rule of duty , this also was enjoin'd , and sinners oblig'd to it , this will evince , that neither this is the proper command of the gospel . it cannot be denied , that all which is justly due from one person to another , is required in the moral law ; for it is a compleat rule of righteousness . it can as little be disputed that an hearty acknowledgment of the wrong with shame and sorrow , from a man who hath injur'd another , is due to the offended party ; and common reason and justice doth engage men to this , tho no other reparations can be made . the owning then of our offences with the most inward mourning , and deepest detestation of them , is much more due to god , our sovereign and supream lord , tho we are incapable by all this of making him the least satisfaction . to confess a fault , and to express a real trouble for having done it , is indeed among men a making some amends to the wronged person ; for it is some security that he shall not be hurt by a second injury : but all our sorrow , and confession of sins with tears , cannot in any degree satisfy , nor repair the dishonour and indignity offer'd unto god. it is yet our duty to throw our selves at his feet , to express an abhorrence of our hainous rebellion against him ; and it is a duty to which we are bound as creatures to our maker , and subjects to our soveraign , who is lord over all , god blessed for ever . but what ! it will be said , doth the law require repentance when it made no proposals of pardon for the crime ? doth it require a sorrowful acknowledgment of the fault ; and yet the whole design of it is , that all this shall do the offender no good , since it provides not the least relief for the penitent sinner ? to what purpose is such a command , when tho the sinner sheds floods of tears , and mourns out a life lasting to eternity of ages , there is yet no remedy tendred by this law to prevent his being eternally miserable ? yes , for all this , such a command of repentance in the moral law , is not only to great purpose , but absolutely necessary : for to own to god , with shame and sorrow , the injury we have done him by our sins , is a duty which we owe to him our offended soveraign , tho he had never promis'd to forgive us ; nay , tho he had plainly declar'd that he would never be reconcil'd . it is a duty then to which adam , after his fall , was bound by the same law which he obey'd in his innocency ; to which he was bound , when amaz'd with all the horrors of a despairing mind , looking for nothing but vengeance and ruin from the anger and arm'd power of the almighty . it is a duty to which he was tied before any new covenant of grace made , and before god had reveal'd any thoughts of favour to him , or any purposes of grace in that first promise of the seed of the woman breaking the serpent's head. if then it was adam's duty to repent , before he had receiv'd any promises of mercy , there must be some precept obliging him to it : since that , and duty , mutually infer one another , no precept could it be of the gospel , for that was not yet proclaim'd , and therefore it must be the proper precept of the moral law , which was the thing to be prov'd . if any one will peremptorily deny repentance to have been adam's duty before god had promis'd mercy , the same person must consequently assert , that it was no fault in him to run from god ; that he did very well in excusing himself , in throwing the great part of the guilt upon god , in standing upon his own justification ; and that if he had continued an obdurate harden'd wretch , if he had acted as a bold desperate rebel , and instead of confessing his crimes , and expressing his sorrow , had further dar'd and out-brav'd offended justice , he had been innocent in all this , and had not in the least broken any precept of the law , nor transgress'd the bounds of his duty . for if repentance was not commanded before the gospel publish'd , then the worst impenitence in adam would have been no sin , because forbidden by no law. i know very well that arminius boldly affirms all this ; a that the covenant of works being broken , the law was abrogated too , and that god no longer required obedience from his sinful creature , till he brought in a new law , which is the gospel , commanding faith and repentance ; and that god accepts this obedience to the precepts of this his new law , instead of perfect obedience to the old violated moral law. but i know too very well , that most prodigious and amazing absurdities will be the natural products of this monstrous opinion . it will follow , that the first sin dethron'd god , not only out of man's heart , but out of his seat of majesty in heaven too , until to regain his crown and dominion , and for the recovery of his lost sovereign power , he was forced to condescend to treat with his rebels upon lower terms , and to propose a new and milder law , accommodated to the weaker circumstances of their state. thus god loseth his soveraignty by the disobedience of his creature , and his laws signified so little , that they were all repeal'd and disannull'd , when man would observe them no longer . and who can once think that the great god should lose his power to command , when his creatures refus'd any more to obey him , and that man by becoming a rebel , should cease to be a subject ; and that therefore a new law , giving new precepts , and proposing other more moderate conditions , was absolutely needful to adjust the desperate affair , and to set all things right again ? adam also by his fall having , according to the assertion of arminius , broken all ties and bonds of obedience , if before the promulgation of the gospel or new law to him , he had blasphem'd god , had sworn and forsworn , had dissembled kindness to his wife with the deepest oaths , while he had nothing in his heart but thoughts of malice , and designs of revenge against her for betraying him to ruin , had most barbarously murder'd her , and afterward kill'd himself , he yet had not sinned in all this ; because before the new law given , he was oblig'd to no duty . believe this who will , for my part i cannot . and now , what is the ground of this desperate assertion ? why truly only this , that because the law once broken , there were no longer any promises made to the obedience of a sinner ; therefore the covenant between god and man was entirely vacated , and so the sinner was no longer bound to obey , till a new law came with other precepts of faith , and making promises to lower degrees of duty ; and then upon this new account the creature stands bound again . now all this is founded upon one grand mistake ; which is , that our obedience to god is establish'd upon his covenant with us ; and that the only tie upon us , are promises or threatnings : whereas our duty to god immediately results from the infinite greatness of his being , which is therefore supream , and hath an undoubted right to command , and from the unalterable relation of a creature to his maker . so that adam , as soon as he had existence , was presently bound to obey god in all that he would command him , tho he had made no promise to him of any reward . and if god had plac'd him in a dismal desart , instead of settling him in paradise ; if he had sharpen'd his life with sorrows and miseries , in the room of those blessings and comforts which he enjoy'd , yet he might have commanded him all that he pleas'd , and it would have been his duty to have paid a ready obedience . and this clears the difficulty lying in our way , that tho the law made no promises to sinners , as the gospel doth , yet that hinders it not from commanding and engaging them to repent ; for by what i have prov'd , it appears , that promises do not lay the foundation of a duty , but are only the encouragements of it . well then , tho adam saw not any thing in the law to renew life to a penitent offender , tho he could not read in it one syllable of a pardon , yet the same law which requir'd obedience of him , commanded after he had sinn'd , to repent , and return to his duty ; tho he had no hopes of succeeding in it , and had no assurance that a justly provoked and angry god would forgive , and descry'd not the least promise shining in heaven to favour him . and as it was adam's duty to repent , so it is the duty of all men now living upon earth : a duty , to which heathens who are not under the dispensation of the gospel , to whom this new-stil'd law never came , who never heard a word of its pretended precepts or real promises , are indispensably oblig'd . whence have they this binding precept of repentance ? from the gospel ? how can that be , when the least sound of it never arriv'd to their ears ? it must therefore necessarily be a precept and command of the moral law to them , which more or less is manifested to all , even the most savage and barbarous nations of the earth . the design and office of the law doth also manifest , that the precept of repentance doth properly belong to it : for it was not only appointed as a rule of obedience to adam , but god certainly knowing that man would fall into a state of sin and death , intended the law for the conviction of sinners , to shew them their sinfulness and danger , rom. 3. 19 , 20. now we know that what things soever the law saith , it saith to them who are under the law ; that every mouth may be stopped , and all the world may become guilty before god. therefore by the deeds of the law , there shall no flesh be justified in his sight : for by the law is the knowledg of sin. rom. 7. 7. he design'd it to rouse and alarm the poor negligent creatures . and now if it convinceth them of sin , its malignant nature and direful effects , it consequently tells them , that it is their duty to bewail their miscarriages , which bring all miseries upon them , and to reform their evil courses , and to turn from sin to god. this the law preacheth to men , and these are the natural dictates of it in their consciences ; and it is impossible to perswade them ( till god comes with the power of his grace , and works faith ) against putting their confidence in their sorrow and repenting , to obtain pardon by it , and against trusting to their resolutions of living better for the future ; and against their fond presumption of being justified for their endeavours of amendment , these legal principles are natural in men , they arise not from the gospel , for that instructs us to put our whole and entire confidence in christ , and his righteousness alone ; they must then spring from the law , and consequently repentance , which this law not only urgeth men unto , but moveth them to build their hopes of life upon it , must be one of its precepts . the law commands it , the gospel as a proclamation of grace , and an offer of pardon only , invites and encourageth it . thus it is sufficiently prov'd , that sinners were by the moral law oblig'd to own their sins with the most bewailing expressions of grief , tho that law gave them no encouragement and hope ; and that adam after his fall was engag'd to this sorrow and contrition , before any promise of pardon and acceptance tendred . if we now consider the other and chiefest part of repentance , it will be evident that this was not only requir'd of the father of mankind fallen , but that it was his duty , and what he practis'd in all the time of his innocence and flourishing condition : for what is repentance mainly , but an hearty abhorrence of sin , join'd with a most careful avoidance of it , and a most firm resolution against it ? now this was as surely in adam , when continuing the same upright creature which god had made him , as it is certain that then he was holy , holiness and hatred of sin being altogether inseparable ; and therefore unless we will suppose our first father to have been unholy in his original being , we must not doubt of his daily acting of this principal and most considerable part of repentance . i call it so , because it is that which to bring forth the other is appointed : for we are not commanded to mourn , and to bewail our follies and miscarriages , meerly for the sake of vexing and tormenting our selves , or as if by the inward anguish of our souls , we were to do penance to pacify a displeased god ; but all this trouble of mind for sin , is intended and requir'd to imbitter it to us , and to render us vile in our own eyes , and to throw us humbled before the throne of grace . for tho we are sinners , and poor and miserable , yet we are naturally proud , and therefore a sense of our sin and misery is requisite to bring down our haughty spirits ; tho we also daily feel the dismal mischiefs of sin , yet our deprav'd natures render us too prone , and readily inclin'd unto it ; and therefore a piercing sorrow is necessary to bring us to that true repentance of which i am speaking , which consists in hating sin , and turning from it . it is but needful that an aking wound make us sensible of the malignant mischief of sin , to render it the object of our highest aversion . well then , it is hatred of sin , and an hearty resistance of it , which is the last and chiefest act of repentance , since our sorrow is design'd only to produce this effect , and so after all to hate sin ; and most carefully to avoid it , is most truly to repent of it . and this repentance our first father , even in his innocence , acted to a higher degree than we do , since his detestation of sin was greater ; and till the sad moments of his fall , he opposed it more firmly and successfully . but it will be objected , repentance supposeth the person to have sinn'd , and therefore a precept of it to adam in his uprightness was altogether needless . no not at all , for a precept to oblige man to what is due and just , is necessary for him in every condition ; and nothing can be more due than to acknowledg a wrong done : and what is repentance , but an hearty owning and lamenting the highest injury offer'd to god by our sins ? and besides , god in making a law , gave such a perfect rule as was sufficient to bind man to his duty in all circumstances of his case ; and therefore it was not only modell'd to oblige him to perfect obedience , but to ingage him to repent when he had fail'd of his duty . well , but some may argue against what i before said concerning faith's being a precept of the original law given to adam , that tho it is true , that faith in god is required in the first commandment , yet there is no faith in a redeemer express'd . what then ? it is yet plainly implied , since this our redeemer is god , and therefore a general command to trust on god at all times , and according to the various necessities of our state , must include a precept to believe on christ the redeemer , when the sad state of our case doth require it . ay , but the law ( will they object ) was given to man in innocence , and therefore only tied him to such acts of obedience as were proper to that condition ; and therefore such duties which result from man's being a sinner , such as faith and repentance , were not inclos'd within the compass of this law. yes , but they were , and that for the same reason as such duties which arise from the present relations which men bear to one another , which are the consequents of adam's fall , are comprehended in the precepts of the moral law. by this a slave is obliged to perform service to his master ; and yet if man had not sinned , there had been no such thing as slavery . by this also judges are bound to do justice in punishing malefactors , and yet in man's primitive state of integrity , there were no rogues and villains , nor any need of judges or sheriffs . this is strange indeed ( it will be said ) to deny the gospel to be a law commanding faith and repentance , when nothing is more frequently inculcated and earnestly urg'd in the sermons of christ , and the writings of the apostles , than that sinners should repent , and should believe on him . 't is readily confess'd ; but yet from what hath been argued , it must be own'd , that these are precepts of the law made use of by the gospel , and encourag'd by its promises . we are not presently to fasten every thing on the gospel , strictly taken , as it is the word of salvation which we find in the books of the new testament ; and because christ and his apostles give us rules of holiness , immediately name the gospel a new law. for after this rate of reasoning , we may infer too that it is a book of lives , because the life and death of our saviour , and the acts of the apostles , are recorded in it ; that it is the levitical law , because the apostle paul , in his epistle to the hebrews , insists on so many particulars of it . that it is the ceremonial law , because the said apostle circumcis'd timothy , act. 16. 1. that it is a sacred chronicle , and the annals of the church , because it contains the history of the beginnings and first progress of christianity . thus if we frame arguments by these measures , we may make the gospel any thing that we please , or would fancy it to be . i have thus ( as i think ) clear'd the difficulty which ariseth from our finding the precepts of faith and repentance , so frequently enjoin'd in the new testament , and have demonstrated that all such instances will not serve the purpose of evincing the gospel to be a new law. the next rank of arguments to be broken is this , that it is alledg'd that the gospel denounceth threatnings against unbelieving and impenitent sinners , and makes general promises , that every one who believes and repents , in obedience to its command , shall certainly be sav'd . if i now then prove that these threatnings are not of the gospel , but that it only leaves the sinner , who by faith hath no interest in christ , to the condemning sentence of the law , without any defence or plea , or the least excuse for himself : and if i also prove , that the gospel makes no such universal promises of eternal life to all men , on condition they believe , i shall then clear the way through my reverend brother's first thick set of arguments , form'd from twenty texts of scripture enumerated by him . one plain text of scripture evinceth , that the gospel judgeth and condemneth no man , but leaves the unbelieving sinner to a fair trial at law , and to make the best of it that he can . 't is what christ , who came to save sinners , and perfectly knew his own design and work , tells us , john 3. 17. for god sent not his son into the world to condemn the world ; but that the world through him might be saved . what could he have said more to assure us , that in the declaration of the gospel he did not threaten death , but promise salvation to sinners , whom the law menac'd , and who were condemn'd by its sentence ; that he came not as a new legislator , to give new laws , and to pronounce a fatal doom against those that disobey'd them , but to rescue poor sentenc'd criminals from the rigorous judgment of the law , and to assure them of a pardon ? he came not to condemn the world , but to save all those whom god had appointed to life , and consequently to believe on him . but if christ had brought in a new law , with precepts and threatnings , then one design of his coming had been to condemn the disobedient . our blessed redeemer took an effectual care that we should not have such a thought of him ; and therefore he repeats the same assertion , john 12. 47. and if any man hear my words , and believe not , i judg him not ; for i came not to judg the world , but to save the world. he doth not threaten , much less judg and condemn an unbeliever : he knew that salvation of sinners was the work which he came into the world to perform , and that the office of a judg did not belong to a mediator . he accordingly disowns it , and leaves to the law its proper duty , which is to pass sentence of death on every sinner , who cannot plead the blood and righteousness of christ for his discharge ; and this all unbelievers dying in that woful condition are uncapable to do . thus the gospel condemns no man , but it is the law ; and those who believe not , shall be judg'd by it , for violating its just and righteous commands , and are expos'd defensless and liable to justice . those who believe not on christ , are presently condemned by the old law in force against them who have in the least instance disobey'd it ; and there is no need that any sentence of a new law should be pass'd against them to this effect . if any should deny the argument , i am yet confident they will have a regard to the express words of christ himself , which are to the same pupose , john 3. 18. he that believeth on him , is not condemned ; but he that believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god. what is this but to say , that he introduced no new law to condemn the wretched and desperately lost sinner for not believing on him , since he was before condemned for the offences committed against the moral law ? but it will be urg'd , what is more frequently pronounc'd by christ and his apostles , against all unbelievers , than an unavoidable ruin and damnation ? such threatnings are almost as thickly scatter'd in the new testament , as the promises of grace . what then ! will it thence follow that the gospel , which is a doctrine of grace , is also a dreadful threatning law ? no certainly , for these two are altogether inconsistent . all then which can be concluded , is only this , that the gospel repeats the threatnings of the law , to shew sinners their danger if they do not believe . this gospel only tells them what severe measure they will have from a violated law , if they are not inclos'd within the compass of the mediator's favour and blessings . it plainly and sincerely declares to them , that they can expect nothing but certain death from a law which kills the sinner , if they refuse the only healing remedy which christ offers . thus it is told to a patient , that he will certainly die , if he takes not the prescrib'd physick : and yet who will say that this threatning is any part of the medicine ? thus the physician pronounceth death to a man , who when mortally sick , wilfully refuseth to observe his directions . and how absurd is it from this to imagine , that he who came to cure , design'd to murder him , when it is only the disease , and his own obstinacy , which have this fatal effect ? 't is true indeed , that an unbeliever's guilt is aggravated by his contempt of the gospel ; and by rejecting mercy , and despising the riches of god's grace , he lays himself open to a severer sentence , brings an heavier ruin on his head , and sharpens his own punishment . for as the fire of hell is the wrath of god , and the avenging furies of conscience , those flames will burn with more fierceness in a soul , which makes terrible reflections how while it lived in this world , it slighted that grace and that redeemer , by which others were saved . thus a pardon offer'd to rebels , doth not condemn them for not accepting it ; the refusal only leaves them expos'd to the severity of the law , by which the unpardon'd offender is judg'd and condemn'd : tho indeed the criminal recalling to mind the pardon once offer'd him , and his own obstinate contempt of mercy , will , with greater horrors of soul , at the place of execution , curse his own folly and madness , as the cause of his infamous death . there now remains nothing more than to shew , that the promises of eternal life made to the believer , and the ruin denounc'd against every unbeliever , do not prove the gospel to be a new law ; and that such expressions as these , which we so often meet , he who believes shall be sav'd ; and except you repent , you shall all likewise perish , do not speak faith and repentance to be properly commanded by the gospel , nor promises pardon and justification , on condition these precepts are obey'd , nor threatens death if they are neglected . that it is not the gospel , but the law which threatens death , i have already proved ; that the promises of the gospel are not made unto men , on condition of obedience perform'd to it , is evident from this , that if they were so , they would not differ in their nature from the promises of the law , and so the covenant of grace would be a covenant of works : which if the apostle paul says true , ( as i really believe he doth ) is a flat contradiction , rom. 11. 6. and if by grace , then is it no more of works : otherwise grace is no more grace . but if it be of works , then is it no more grace ; otherwise work is no more work. for the promises of the law were made to men , on condition that its precepts were obey'd . if now the promises of the gospel are also made to men , on condition that its precepts are obey'd , then the promises , both of the one and the other , are of the same nature and king , being both made to obedience . it is but a poor shifting evasion , to say , that there is a great difference , because that the law requires perfect unsinning obedience , and the gospel insists only on lower degrees of duty : for this will not so much as prove the obedience to be of different kinds , but only of greater or lesser measures , which , as every one knows , doth not alter the species . but if it should be granted , that obedience to the law is of a various nature from that enjoin'd by the gospel , yet the promises made to them both must be of the same kind , for both of them are works : since to obey a precept , is to do a work , or i know not what to make of it ; and all the difference then is , that the promises of the covenant of works were made to obedience to the old law , and the promises of the new covenant of grace were made to obedience unto the new law. both are promises to the obedience of laws , and the two laws will be distinguished no otherwise , than that the one proves to be older than the other by many ages . and thus the gospel will be only the superannuated law of works reviv'd , with some abatements of its requir'd duties . and if this be not as utterly false as there is truth in the scriptures , ( as i am sure there is ) let all unprejudic'd men judg . and yet this absurd confusion of law and gospel , is the unavoidable consequence of this annertion , that the gospel promises justification and eternal life to men , on condition they perform the obedience which it commands . if also from this proposition , he that believeth shall be saved , we argue that the gospel is a new law , promising life upon the observance of this its precept , it will follow , that god in the promulgation of this new law , offers life universally to all men , to tartars , negroes , and the savages in america ; to all the nations from peru to japan , on condition they obey the command of the gospel , and believe and repent : for if god in giving his moral law to all reasonable creatures , said universally to angels and men , do this , and you shall live ; by the same rule , if the gospel is a new law , god speaks generally to all men , believe , and you shall live . now from this , two amazing absurdities will naturally spring ; the one is , that god should by this his new law promise pardon and life , on condition they believe on his son , to people who have never heard that there is such a thing as the christian religion in the world , nor such a person as christ , and to whose ears not so much as the sound of his name ever arriv'd . doth this become the wisdom of god to act so preposterously ? how can we think that the depths of that knowledg , as the apostle speaks , rom. 11. 33. hath such shallow designs , as to proclaim a pardon to all men , on condition they believe , and yet to make no provision that the least syllable of this gracious proclamation should ever come to their ears ? it is also as repugnant to the wisdom and goodness of god , to promise a pardon to all men , on condition they believe , when he knows that the performance is impossible to them all , by their mere natural powers deprav'd as they are ; when he knows also , that without his all-conquering grace they cannot believe and repent : to promise to them all life , on condition they do so , and at the same time to resolve to withhold this grace from the greatest part of mankind , without which it is impossible for them to do it , what is this but to illude men ? for any one to offer food to a wretch , who hath not a limb whole , starving in a dungeon , on condition that he would come up and receive it , and yet refuse to put forth a finger to give him the least lift , what would this be but to mock him , and to make a sport of his misery ? to avoid these absurdities , the arminians , who do not want wit or reason to discern the consequences of their opinions , as boldly own and maintain them : and as they assert , that god offers and promiseth life to all , on condition they perform obedience to this new law ; they speak consistently with themselves , and affirm too , that all men have sufficient means afforded them to do it , and that god gives them helps enough to enable them to believe if they will , and whenever themselves please . if we are then fond of any arminian opinions , we must take the whole system of them together , and assert roundly , as they do , without mincing the matter , what hath an inseparable connexion with a false proposition : for there are consequences among errors , as well as truths ; and as the one are chain'd , the other are link'd together . we may then be certain , that these expressions in scripture , [ he that believeth , shall be sav'd ; but he that believeth not , shall be damn'd , mark 16. 16. and whoever believeth on christ , shall receive remission of sins , acts 10. 43. and except you repent , you shall all likewise perish , luke 13. 5. ] which are urg'd by my reverend brother a , do not signify that god passeth his word to all men , by a new law establish'd among them , that if they obey it , and believe and repent , they shall assuredly be saved : for god always speaks the purposes of his mind , and none of his words contradict his heart ; but he never decreed , either absolutely or conditionally , that all men should be eternally happy ; for if he had , he would have taken effectual care that they should be so , since the intents of his mind and will always obtain infallibly their desir'd effect . if we also understand that expression , he who believes , shall be sav'd , that it is promis'd to all , that on the performance of this condition they shall be thus eternally bless'd ; then by the same rule we must say , that eternal death and ruin is threaten'd to them , on condition they do not believe . but the threatnings of this wo are not denounc'd against men for not believing , but as due to them for not perfectly obeying the law of works ; and their unbelief only leaves them in that perishing condition wherein they were born , as i have prov'd before , tho , as i said , their unbelief aggravates the misery , and inflames the anguish of it . but what meaning then must we apprehend these scriptures to bear ? why truly they have the same sense as that text in heb. 12. 14. follow peace with all men , and holiness , without which no man shall see the lord. what! is holiness the condition of obtaining the beatifical vision ? no ; tho it doth naturally dispose the soul , and make it meet for and capable of this blissful enjoyment . no more therefore is meant , than that holiness , and this vision of god , are inseparably join'd together , and that no unholy soul can possibly come to his presence and sight . thus it is also true , that he who believes , shall be sav'd ; which imports no more than this , that all believers are sav'd , and none but they ; and that there is such an unchangeable connexion between the blessings of the gospel , that faith , repentance and holiness , are indissolubly fasten'd with pardon , justification , and eternal life , in the same person ; or in a word , that god justifies and saves no man , but whom at his own due appointed time he makes a believer , brings him to repentance , ( i speak in this of adult persons ) and sanctifies his nature : and whoever asserts this , is no antinomian , nor so much as like to such an execrable monster , however invidious names are flung about as thick as stones in the streets . i might insist more largely on this argument , but i begin to think that the consideration of it will more properly belong to another discourse , wherein i design , with the assistance of my lord jesus christ , ( who hath help'd me in this , beyond the natural abilities of my own mind , to him be all the glory ) to prove , that the covenant of grace doth not promise nor confer the blessings on condition of performing duties requir'd . chap. viii . those texts of scripture ( which are urg'd by the apologist , as expresly giving the name of a new law to the gospel ) recover'd to their right sense . his testimonies out of the fathers , and protestant writers , evinc'd to be useless to serve his design . i shall now examine those texts alledg'd by my dear brother , wherein the gospel is call'd a law ; and the citations produc'd by him , wherein the fathers and protestant authors give to it the same name . i shall do it but briefly , for i need not be large , since any reader who hath , with any intention of mind , perus'd my poor writing , may resolve them all at first sight . the first text produc'd is , that known one in rom. 3. 27. where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith. without looking on the context , we may be satisfied by what the apostle saith in the same verse , that by the law of faith , he means no more than that doctrine of grace which declares a believing sinner to be justified by the righteousness of christ , which by faith he receiveth ; for it is such a law of faith that excludes all boasting . now then , if it commanded faith , and promis'd justification , on condition that this its precept was obey'd , boasting would not be excluded , but rather a great occasion would be given to promote it : for why should not a man glory in his faith , if it be an act of obedience to this new law , which by the statute of it makes his justification to depend on this his performance ? he may then as well plead that he hath done what was requir'd ; and so he may as well claim life and happiness , on the account of having done all that this new law made necessary to salvation ; as adam , if continuing in his primitive state , might have form'd a plea of his right to life , for having discharg'd all that duty which the law of works commanded and propos'd , as the condition of his being eternally blessed . if he might have boasted for having faithfully observ'd the covenant of works , the believer too may assume some glory to himself for having acted his duty punctually to the law of faith ; if the constitution of this law be such , that it makes the promis'd salvation dependant upon this his obedience in believing . it will signify nothing to say , that the law by which adam was to have been justified , enjoin'd works as the terms of his being so ; but that this new law insists only on two acts of obedience , faith and repentance , as all that it requires for our justification : for these two are works done by us , and so we might boast that we have done something , tho not arising to that height of duty incumbent on our first father ; by which , according to the tenor of this new law , we are justified . by the opposition which the apostle makes of the law of faith to a law of works , it is also manifest , that by the first he intends a pure doctrine of grace , and by the other a law , commanding something to be done : for if the law of faith requires any works , and constituted them to be conditions of our obtaining the blessings ; make these works as few as you will , and call them by what names you please , faith and repentance , yet this will result from it , that both are laws of works ; only with this difference , that the one rigorously insists on more works than the other : which how this may consist with that opposition the apostle forms between them , i cannot very well apprehend . we must therefore by the law of faith understand , not a law in the strict and proper sense , prescribing works of any sort as conditions , but only the doctrine of faith , and of the believer's justification by christ's righteousness which faith receives . it is thus all the right protestant divines , who have commented on this epistle , interpret the apostle's meaning ; tho the popish annotators wrest it to the same purpose for which it is brought in by my reverend brother , as i shall prove by many instances . it would be tedious to multiply citations of the hundredth part of protestant expositors on this epistle ; calvin and beza may alone suffice . * the name of law indeed ( says calvin ) is improperly attributed to faith. † by what law , that is , ( says beza ) by what doctrine . the popish commentators indeed universally interpret this rom. 3. 27. to design the gospel to be a new gracious law. thus a aquinas , and the cardinal b cajetan ; c arias montanus ; d ambrosius catharinus , bishop of minori ; e cornelius mussus , bishop of bitonto ; the four jesuits , f benedictus justinianus , g cornelius a lapide , h estius , and i adamus contzen . this last orders his commentary on the epistle to the romans , in a way of disputation , to refute the hereticks , as he calls all those who believe the pure truths of the gospel . one great doctrine of these no-hereticks is , that the gospel is no law. this suppos'd error the jesuit applies himself to confute ; and in resolving that question , what is the law of works ? and what the law of faith ? he first propounds bellarmine's decision of it ; the sum whereof is , that the gospel is a law of works too , but accompanied with grace . but there is an objection of paraeus in the way , that if the gospel be a law , as containing in it precepts and commands , then the distinction which the apostle makes between the law of faith , and law of works , cannot be preserv'd ; for both of them will agree in commanding works , however different those works may be which they enjoin , and therefore they both of them must necessarily be laws of works ; unless any one will be so accurate a disputant , as to deny a law to be a law , or works to be works . to remove this objection , contzen , ( who being a jesuit , was very well skill'd in all the arts of shuffling as well as any man , and knew the necessary doubles and turnings when he was hunted ) like a politician in divinity , makes this evasive answer ; that both laws command , and yet the law of faith is not a law of works , though it commands works ; because it hath the aids of grace , by which the works are perform'd . therefore the law of faith is a law of grace , the law of works is without grace . this is strange indeed ; what! the gospel commands , and yet is not a law of works ; that is , the gospel commands , without bidding us to do any thing ; or to do , is not to work , but i know not what without a name . ay , but it is not a law of works , because it contains in it grace , as a supply of succour to enable us to perform them . but this only proves the works of their new gospel to be easier , not that they are none at all . the best which can be made of it amounts to no more than this , that their gospel is a gracious law of works , a law whose exactions are not so hard and cruel as those of the tyrannical egyptians , to require brick without straw , a law whose commands are moderated , and its lesser degrees of duty accommodated to the weakness of our present state ; and therefore it is not all work , bu there is an alloy of a great mixture of grace . this seems to be fairly offer'd to compound the business : but what if the apostle refuseth the composition ? and indeed , in my poor judgment , ( if a man may know his meaning by his words ) it will not be admitted by him ; for he opposeth the gospel , or law of faith , to any law of works whatever , and however named gracious , or rendred attractive by any other amiable titles . but in the close of the dispute , this jesuit contzen joyfully cries out , victory ; and what animated his courage ? really it was only this , that he thought any more of his learned labours in this affair were wholly superseded , by a great many of the protestants owning the same assertion ( which he endeavoured to prove ) of the gospel's being a new law. but what are the trophies of conquest which he shews to this purpose ? only bertius the arminian , who afterward turn'd papist , and was advanc'd by the french king to be professor of history at paris * . i wish that my reverend brother had not offer'd that place in gal. 6. 2. not only on the account of its perfect refusal to serve his design , but because the papists and arminians press it to the same purpose , of proving from it the gospel to be a new law , and christ a new law-giver , and i would not have him to be seen in such company ; the entire words of the verse are these , gal. 6. 2. bear ye one anothers burdens , and so fulfil the law of christ . there needs no more than to read them , to be satisfied that they signify nothing to the intent for which they are introduc'd : for the law of christ doth not import the gospel , but ( as all commentators agree ) only that particular precept of the moral law urg'd by christ , joh. 13. 34. a new commandment i give unto you , that ye love one another : as i have loved you , that ye also love one another . and we may as well prove from hence , that there are eleven commandments , as that the gospel is a new law. the arminian vorstius , and the jesuit estius , the better of the two , infer the same error from this gal. 6. 2. as my learned brother doth ; a from all it is manifest , ( says estius ) that christ is not only given to men as a redeemer , to whom they may trust , ( as the hereticks will have it ) but also as a legislator , whom they may obey . b christ is to be acknowledg'd , ( says vorstius ) not only as a saviour , but also as a law-giver , inasmuch as his chiefest law is love , which as a new law he hath commanded to us in a new manner , and hath confirm'd it by a new example . this is that vorstius who denied the omnipresence of the infinite god , and who advanc'd a wicked opinion , not only to imprison him in heaven , but to bind the immense divinity in chains to his throne there ; and who asserted god to be mutable , and to change his mind and will as often as a fickle inconstant man c . the other place of scripture , isa . 42. 4. cited by my learned brother , is no more effectual to prove his assertion than any of the former : the whole verse is thus , isa . 42. 4. he shall not fail , nor be discouraged , till he have set judgment in the earth : and the isles shall wait for his law. that by his law is meant a declaration of free grace , is apparent from the genuine sense of the hebrew word , which in our english bibles is translated , [ they shall wait for his law ] the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies they shall hope , with earnest desires expect it : and thus piscator , who had an unquestionable skill in that language , renders it . we may then by a necessary consequence conclude , that by law here is meant , a publication of free grace by christ , since the poor sinners of the gentiles could not desire or hope for any other . but without any criticisms on the hebrew language , the foregoing verse of the prophet isaiah , instructs us to a right understanding of the following , isa . 42. 3. a bruised reed shall he not break ; and the smoking flax shall he not quench : he shall bring forth judgment unto truth . now if christ had brought in a new law , with precepts superadded to the old one , this would have been to break the bruis'd soul with repeated strokes in greater strength and fierceness . there is another scripture produc'd by my learned brother to be examin'd , which he urgeth to prove , that the gospel as a new law promiseth blessings to the performers of its precepts , and threatens to punish all those who neglect them ; luke 19. 27. but those mine enemies which would not that i should reign over them , bring hither , and slay them before me . now as i think , who am very willing to be better inform'd , our blessed lord jesus asserts only his right as universal monarch of the world ; which we are so far from denying , that we heartily pray that his kingdom may come in all the shine of its glory , as we are sure it will at the determin'd time. well , but to soften the harsh word law , he adds the more allaying one of grace . but this will not do the business , for a law prescribing works is no covenant of grace , if it be true what the apostle says , rom. 11. 6. and if by grace , then is it no more of works : otherwise grace is no more grace . but if it be of works , then is it no more grace : otherwise work is no more work. therefore his no angry brethren , are in no passion to hear the voice of the law , if the old moral one , as a continuing rule to believers , is meant ; and they are very glad of the joyful sound of grace , they only gaze and admire at the strange prodigy of those two unnaturally join'd together , to compound a covenant of grace . and tho with the greatest rejoicing we most thankfully accept god's new covenant of grace , yet we cannot own a new law of his making , till we hear it more clearly proclaim'd by god himself . i must confess i was a little surpriz'd at what i next read in my reverend brother's learned discourse ; the law of grace we speak of , ( says he ) is both new and old in different respects : it is new in respect of the covenant of works made with adam in his state of innocency a . what! is it a new law of a fresher date , that the old one being useless , god saw it needful to promulgate another , lower'd to lesser degrees of duty , and so suted to the present estate of sinners ? i am confident my learned brother will not assert this , tho it unhappily falls out that his words seem to imply it b . there remains nothing more than to examine his humane authorities ; which i will do , tho there is the greatest uncertainty in the citation of authors to abet an opinion , when men only take care and labour to wrack and torture them to a forced confession of their own sense : for if the words of the holy ghost himself , who deliver'd his meaning most distinctly , and with the greatest exactness , are yet wrested and perverted to contrary purposes , all humane writings are much more liable to be disfigur'd by wrong interpretations . i will yet consider in order the several authorities alledg'd ; and first as to that of justin martyr . any one who distinctly regards the design of that father's writing , will see , that however he makes use of the word law , by which to name the gospel , yet by law he means no more , than a new doctrine or dispensation of grace . for his design is to prove , against a jew who was a great admirer of his own law , and its august ceremonies and worship , that all that solemn pomp was excelled by the plain evangelical doctrine ; that this new discovery of the blessings of grace in the real and solid substance , was infinitely preferable to all the old representations and shadows of those good things : and therefore by this new law , or this new instruction of grace coming , those old rudiments go off as useless to teach us any longer . the gospel as a new doctrine of grace appearing , the old institutions of sacrifices and external rites , civilly are to withdraw , to give place to a superiour and better instructor . to prove this is the design of that father's dialogue against the jew ; and all that can be gather'd from his calling the gospel a new law , is only this , that it is a fuller and clearer revelation of the grace of god in christ , as is evident from what follows a little after those words cited by my learned brother , where justin martyr expresseth his meaning about the gospel's being a new law , c that it is so as it is a new and clearer dispensation of grace : for having cited that place in isa . 55. 3 , 4. expressing the nature of the gospel , and upbraiding the jew for his confidence in old legal performances , in circumcision , in eating unleavened bread , in washing in the laver of water , in the blood of sheep and goats , and the ashes of an heifer ; it is not by these , says he , that sinners are purified , but by the blood of christ , and his death ; who died for that very purpose , as esa himself hath spoketh it . and then he largely recites the six last verses of the 52d chapter , and chap. 53. entire , and the six first verses of the 54th chapter of that prophet ; which contain the most clear and full discovery of the doctrine of grace , as is in all the old testament . so that all which the father intends by the name of a new law given to the gospel , is , that it is a doctrine of grace newly revealed : and in this sense , i am very willing to call it so too . but let us see if cyprian gives his vote for my learned brother . it is true , that he speaks frequently in his 11th epistle of the law of the gospel ; but it is certain , that as he wrote this epistle to complain of , and to rectify the relaxation of discipline in the churches , that those who had fallen into great , and notorious sins , were yet re-admitted into communion before they had given any testimony of their repentance ; so by the law of the gospel he means only that due discipline , which ought to be observed in all the churches of christ a . when cyprian also speaks of a new law which was to be given , he writing against the jews , and proving the abolition of their ceremonial worship , means no more by the new law than what justin martyr did ; that is , a new doctrine , and institution of grace : and this the very words of cyprian , cited by my learned brother , wherein he calls this new law , another administration , and that by it the old intolerable yoke of ligal observances was remov'd , do evidence . the next father , who is forc'd to come in to give witness to this new law , is augustine : but what he says will not at all serve the cause . for in that his discourse of grace and free-will , his design is to prove against the pelagians , that man by the best use of his natural powers , cannot obey the precepts of the moral law ; but that the grace of the gospel is absolutely necessary to strengthen a christian to that obedience which be pays ; tho imperfectly , to the old law as the rule of his actions . and that great light of his age makes the difference between the new and old law to be this that the old law consisted wholly in precepts and commands , and so was a killing letter to the sinner ; but the nature of the gospel is to promise , and give grace : b when it is said , ( says he ) 1 joh. 4. 7. let us love one another ; this is law : when it is said , because love is of god , this is grace . he asserts that there are precepts in the new testament , and none ever had so little understanding as to deny it ; but these precepts do not properly belong to the pure nature of the gospel , but are only repeated and urg'd in it : but it is that grace which promises pardon to the sinner , and that grace which makes the believer holy and obedient , that are the native streams which are deriv'd from this spring . and it is apparent from the words of augustine , cited by my reverend brother , that this father makes the old law to be a doctrine of works , and so a killing letter without grace ; that is , without the gospel , which as a pure doctrine of grace , shews how the law is satisfied by christ , and how the sinner and the ungodly may be justified ; and affords supplies of grace sutable to all the various needs of the believer . the other place cited out of augustine , proves no more than that we are freed from the condemnation of the law by the law of faith , which how it is to be understood of the doctrine of faith , i have before shewn in resouing rom. 3. 27. from its perverted meaning , page 59. of this discourse . salvian's testimony proves no more than that the christian law , or the doctrine of grace , was dishonour'd by some mens abusing it to licentiousness . bradwardine i must confess speaks plainly to my reverend brother's purpose ; but it is no wonder : for tho with incomparable strength , and closeness of reason , he refuted the pelagian heresies , yet he was a papist , and consequently firm to the belief of the roman creed , the principal article of which is merit . he accordingly , tho utterly disclaiming works done by nature , yet asserts works done by grace to be meritorious . to support this assertion , the writers of the church of rome have taken care to lay down another as its main foundation , that the gospel is a new law ; and therefore by obeying of the precepts of it , which are made the conditions , we deservedly ( as they assert ) obtain , by virtue of god's covenant stipulated with us on such terms , the promised rewards . bradwardine accordingly maintains the gospel to be a new law , and that whoever shall keep this christian law , shall receive eternal glory . a so that this man's authority in the present case ( however great and excellent he is in other points ) will not reflect any glory on this hypothesis ; but rather doth disparage it , since it evinceth how near this opinion of the gospel's being a new law , approacheth to popery , tho i cannot entertain a thought , that any of my reverend brethren do designedly make the least advancing step to it . as to the testimony of the leyden professors , they only mean that the gospel in a large and improper sense may be term'd a law , because there are precepts , commands , and threatnings in the books of the new testament . but those worthy professors , when they treat of the gospel in its strict signification , they define it to be only a pure word of grace . for , says polyander , who was one of them ; a the gospel specially taken , and restrain'd to the exhibition of christ , first denotes the history of christ manifested in the flesh , mark 12. secondly , it is us'd for the joyful doctrine and preaching concerning the reconciliation of men who are sinners , with god , by the free remission of their sins obtain'd for them by the expiatory death of christ , indifinitely offer'd to any one , reveal'd to the poor in spirit , and babes ; but singularly apply'd to the believers , for their salvation , and for the manifestation , and eternal glory of the divine mercy in conjunction with justice : 1 cor. 9. 14 , 15. this is in the same disputation cited by my brother . and a little after the same learned polyander renounceth the opinion of the schoolmen and monks , asserting the gospel to be a new law ; and disclaims the arminian and socinian doctrines , which attribute to the gospel as a new law , new precepts that are proper and peculiar to it . whether then these reverend professors ever once thought the gospel , strictly and properly taken , to be a law , let any one judg . it is easy also to judg , that gomarus understands the gospel in its larger acceptation , when he calls it a law in the place cited by my reverend brother ; for when before in the same disputation he defines the gospel , ( and then to be sure he took it in its strict and proper sense ) he makes not the least mention of a law , nor of commands of threatnings b : as i have before given the instance from his own words , page 34. of this discourse . it is wearisome to follow my learned brother through all his citations , and particularly to consider them ; there is no need to do it largely : and tho what he transcribes out of dr. twiss takes up almost three pages , yet a short answer will take off this testimony too , and shew that it is nothing to the purpose . in a word , all that can be concluded from the words of dr. twiss is only this , that god hath appointed a set and stated order in our salvation , according to which he proceeds . as he is not a god of confusion , he saves us regularly , and bestows his blessings in a due series ; so that in a becoming manner one may follow the other : and how the gospel is such a regular order and harmony of blessings , i have shewed before , page 6. of this discourse . and by this way we may soberly and sincerely deal with a poor dying sinner ( to whom my reverend brother a next brings me ) without encouraging his presumption in the general notions which even wicked men have of god's being merciful , and christ's dying for sinners ; or throwing him into the convulsions of despair . if i should tell him just dying , of a new law which must be obey'd by him , before he can entertain any hopes ; that this new law requires obedience from him , and till he hath done it , he must look for nothing but condemnation from its severe sentence : if i tell him that one condition of this law is that he reform the course of a life , of which he is come within a point of the period ; and that unless he live better he cannot be saved , when he hath but a few moments longer to live : he would certainly look very ghastly upon me , and think that i made his mittimus to hell. but if i tell him , that the blessings of the covenant are inseparable , and where god gives one , they are followed with all the other ; that where god confers his favour , he plants grace too , and works faith in the heart of those whom he hath decreed to save : that this faith , if true , is accompanied with love ; and the natural product of that is a sincere resolution to please christ , and obey him ; and if he can lay his hand on his heart , and find these blessings there , he may be assured of his interest in the other , and that believing he is justified by the obedience of christ to the law performed for him . this declaration of the gospel to a startled sinner , who hath not one minute longer to promise to his affrighted spirit , may ( god making it the power of god unto salvation ) revive , and give new life unto-him in the agonies of death . but to amaze him with a discourse of new laws , and commands , and threatnings , would be to stab him to the soul , and to murder him more cruelly than his disease . chap. ix . that this opinion of the gospel's being a new law , too much agrees with the popish and arminian doctrines , proved by several instances out of their authors . since popery and arminianism , under various names , and in pursuit of different ends , make the same stated opposition to the design of the gospel ; every opinion which agrees with their errors , deserves to be suspiciously regarded , and is unworthy of any favourable reception . if it then doth appear that this doctrine of the gospel's being a new law , hath been strongly maintain'd by the romish church in several ages , as that which lays the surest foundation for that dear article of their faith , the merit of works ; and hath all been zealously espoused by the arminians and socinians , as a most effectual engine to overthrow justification by the imputed righteousness of christ : then all who love jesus the redeemer , or are careful of their own salvation by him , will be very wary of giving a welcome entertainment to this new law. that the doctors of the romish church have all along asserted the gospel to be a new law , will be evident from a few instances . petrus lombardus , the master of the sentences , who flourish'd an. dom. 1141. explaining the difference between the old law , and the new law the gospel . a the precepts of them ( says he ) are different as to ceremonials : for as to morals they are the same , but are more fully contain'd in the gospel . alexander alensis who liv'd anno dom. 1230. resolving that question , whether the observance of the old or new law be the most burdensome ? says , b that the precepts of the gospel , simply and absolutely , are more difficult , and of a greater burden than the precepts of the mosaical law. gulielmus altissiodorensis , who flourish'd anno dom. 1240. resolves the same question , with this distinction ; c the difficulty or weight is twofold , one carnal , the other spiritual . as to the carnal burdensomness , the old law was heavier than the gospel ; but as to the spiritual difficulty , the new law is more difficult . albertus magnus , who lived anno dom. 1260. clearing , how tho the letter of the law kills , yet the spirit makes alive . d the spirit ( says he ) is the grace of the spirit , in which the holy ghost is given ; and this is given in the making of the new law , not in that of the old. thomas aquinas , who lived anno dom. 1265. in resolving that question , whether the new law can justify a man ? positively affirms , that e the evangelical law , since it is the grace it self of the holy spirit , doth necessarily justify a man. joannes dunscotus , who flourish'd anno dom. 1300. explaining how the new law is easier to be obey'd than the old one , tho it hath all the moral precepts of that with the superaddition of new ones : f but ( says he ) on the part of the new law , the multitude and efficacy of the aids doth more alleviate the difficulty of its moral precepts . raynerius de pisis , who also flourish'd anno dom. 1300. discourseth largely about this new law , and its excellence and eminent prerogative above the old one : g which new law ( says he ) hath four notable and excellent conditions ; for it is a law of charity , of liberty , facility , and necessity ; and with a tedious prolixness he insists on all those particulars . the cardinal , petrus aureolus , who flourish'd anno dom. 1317. gives eight differences between the new law and the old ; and among the rest assigns this , that h the old law commanded , but afforded no aid , it was intent on the letter which kills ; but the new gives spirit and grace , which quickens . i that the new law frees us from the burdens of the old law , is true , ( says durandus à s. porciano , who liv'd anno dom. 1320. ) both because it imposeth on us fewer burdens , and also lighter , and which belong to the cure of the disease of sin , and to the preservation of spiritual health . k there are two parts of the divine law , both the old and the new , ( says dionysius carthusianus , who lived anno dom. 1450. ) viz. testimonies and precepts ; testimonies concern things to be believ'd , precepts those which are to be done . dominicus soto , who was father confessor to the french king francis i. anno dom. 1535. disputes largely about the new law , or the evangelical law ; and among other things he tells us , that l it is a law proper to christians , when the moral law , written on the hearts of men , belongs to all nations . that this law is the gospel it self . and then determining that question , whether this new evangelical law hath the virtue of justifying a man ? he decides it in these two propositions ; m 1. the evangelical law , if its pure instructions and commands , and substance of its works be considered , doth no more in it self justify than the old law , or the law of nature it self . 2. the evangelical law , if its internal virtue is consider'd , justifies a man. albertus pighius , who lived at the same time , speaking of the cup in the sacrament : n this is the cup , ( says he ) not of that old testament , which was then presently to be disannull'd , but of the new and eternal covenant , of the new law promulgated in a new manner . if we go to the more modern doctors of the church of rome , who liv'd in this present age , we shall find that they all write in the same strain . o but the law , says estius , ( shewing the difference between the two laws ) accompanied with grace , such as the new law is understood to be , doth not only shew what is to be done , but doth administer spirit and virtue , by which what is given in precept may be fulfill'd . suarez , who for strength of mind , and clearness of thought , is the best of all the schoolmen , spends the whole tenth book of his large volume about laws , to explain the nature of this new evangelical law. he at the very first lays down these two assertions . p 1. that christ was not only a redeemer but a true and proper legislator . 2. that the law of christ , or the new law , is a true and most proper preceptive law. and then afterward assoiling that difficulty , how this his new law can justify , since it consists in precepts as well as the old , and so could have no more justifying virtue in it than that : q but to this difficulty ( says he ) there is also a common answer , that grace doth agree to the new law in it self , and as proper to it : but it was not join'd to the old preceding laws from their own force and virtue , and as proper to them , but with respect to the law of grace : and therefore justification is simply attributed to the law of grace , but not to the former laws . — for this reason therefore the spirit of grace is said to be proper to the new law , because this new law was given in which the author of grace was now come , and consummated the redemption of men , and merited grace for all . yes , he himself is the author , both of this law and of grace . i will name one more , the cardinal bellarmine , who as he fiercely oppos'd the doctrine of grace , reviv'd by the first reformers , he earnestly sat himself to assert the gospel to be a new law. and as he knew very well , that he could not maintain the merit of works and justification by them , without this assertion of the gospel's being a new law , he begins his fourth book of justification which is concerning the righteousness of works , with eager endeavours to vindicate this assertion against the protestants . among other things , too long here to relate , he tells us ; that r indeed if we speak of the grace of the new testament , the law is not distinguish'd from the gospel in this , that the law requires works , but the gospel doth not require works : but in that the law teacheth what is to be done , the gospel affords strength to do it . so that according to him , the new law tho requiring works , is yet a law of grace , because accompanied with grace . thus it is evident , that for many past ages down to our own , this opinion of the gospel's being a new law was the constant doctrine of the anti-christian church , and eagerly maintain'd to support the merit of works . the socinians and arminians , as they join'd with the church of rome in denying the imputation of christ's righteousness , so they readily embrac'd this figment of the new law ; under the covert of which , they introduc'd an evangelical righteousness of our own in conformity to it , by which we are to be justified . i shall not be large in prosecuting this business , because my revernd and learned brother , mr. stephen lobb , will do it sufficiently . i will only offer two fair evidences ; the one of socinus himself , the other of episcopius . s tho christ ( saith socinus ) hath his law , and promulgated it in the name of god to the world ; yet is he not call'd simply a law-giver , since his law was nothing else but a complement , and perfection of the mosaical law : nor indeed did he chiefly come into the world for that end , that he might make laws , and be our legislator ; but that he might save us , for which end also he gave to us his law. t the remonstrants confess ( says episcopius ) that they are delighted with that manner of speaking , [ viz. that christ is a certain new law-giver ] not because it savours of this or that author , much less because they borrowed it from socinus ; but because it is the phrase of god , and of scripture , and because it is the heart and marrow of all religion ; and they believe nothing to be more necessary , than that it should be believ'd that christ is the maker of a new law. it is plain then that this assertion of the gospel's being a new law , is a popish , and socinian , and arminian doctrine . what then shall i brand my reverend brother with any of these hated names ? no , i am so far from doing it , that i do not so much as think him to be on the side of any of the three parties , tho he is so liberal in bestowing titles of dishonour upon those who differ from him , as to call them antinomians ; and so by virtue of an hard word , to name them the greatest villains which can live upon earth . i know very well that the papists , together with asserting the gospel to be a law , assert the merit of works ; which is disclaim'd by my brother , and yet is really included in his hypothesis : for what is merit , but when the reward is due to some work done ? and now if the gospel be in that respect a law , that it requires duties as conditions of having a claim to its blessings , and promises them to the performance of those conditions , then to them perform'd , tho of never so little consideration , the blessings must be given not as the fruits of meer grace , but as the results of a just debt . however , tho the opinion is not professedly so rank as popery , and arminianism ; yet in the least nearness to those destructive errors there is danger , and within the very confines dwell plagues and death . the people cannot then with too much zeal , be warned of the hazardous approaches which lead them on to be betray'd into the enemies camp. they understand not the niceties of controversy , and of errors so refin'd that they escape their discerning they are not afraid , and yet all the while the venom works more desperately for being subtiliz'd , and the invisible spirits of it mortally seize their brains , when they startled at the sight of the poison offer'd in its grosser bulk . i hope then my reverend brother , and all others , will pardon me if my love to the truth hath stirr'd me with some just indignation against the opinions , which favour those dangerous errors concerning justification by works , and if i have been moved to represent them in their own exact shape and natural colours . for tho i will not avow these newly advanc'd doctrines to be rank popery , and arminianism ; yet i must say , that they want but little of taking that degree , and that even in this respect they are the more hurtful . for when a gross error is wire-drawn to a slender thred , it is the more mischievous in being not easily discernable , since so it slides insensibly into the minds of the unwary . what tho the merit of good works is disclaim'd ; what tho the socinian and arminian inferences from the gospel's being a new law , are disown'd ; yet would it not be better for the preservation of the truth in its purity , and for the safety of the souls of the people , to forbear such phrases and modes of speech , which by the enemies of the gospel are made use of to very ill purposes ? let all of us be sway'd by the words of a man , whose memory we all love and revere : it is the admirable beza ; who writing against claudius de xaintes , contests with him that the gospel was not a new law , nor ought so to be named ; u i confess ( says he ) that paul makes mention in one place of the law of faith , which he opposeth to the law of works ; but besides that the name of faith added takes away all ambiguity , i say that neither so indeed doth that place favour thee . i read in the same apostle , the law of christ express'd , but meant for the command of mutual love renewed by christ , to which is oppos'd the external , and especially the pharisaical observation of the law. i deny that the perfect law of liberty , which james mentions , belongs to this naming of a new law. but i remember that calvin in one place uses your phrase , but with an interpretation added ; and that too only , that all might understand what he would disprove in you . but do not think that i contend with you about a triffle , tho some of the antient fathers , as augustine ( which yet he did very rarely ) attributed sometimes the name of a law , and indeed of a new , or second law , to the new testament or gospel . that pernicious , and plainly detestable error of your's , by which you take away the chief difference of the law and gospel , makes me to judg that this phrase , viz. [ a new law ] unusual in the scriptures , ought wholly to be thrust out of the church . finis . errata . page 69. line 14. for all read also . notes, typically marginal, from the original text notes for div a41521-e180 a mr. quick's synod . in gall. reform . vol. 2. in the acts of the synod of alanson , chap. xv. pag. 353 , 354. b ibid. chap. 28. pag. 397 to 405. c ibid. chap. 29. pag. 40● to 40● . d ibid. chap. 30. pag. 309 to 321. notes for div a41521-e490 a credita res , captique dolis , lachrymisque coactis , quos neque tydides , nec larissaeus achilles , non anni domuere decem , non mille carinae . virgil. aeneid . l. 2. v. 196. notes for div a41521-e750 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 declam . 18. pag. 483. tom. 1. oper. ed. morelli , paris . 1606. c the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tor , which in the feminine gender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah , signifies a fix'd and dispos'd order of things , as esth . 2. 12. and ver. 15. schindler in lex . pentaglot . and cocceius in lexic . heb. remark in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d in addit . ad pagn . lex . heb. in rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 1057. edit . lugd. 1577. a cajetan , lorinus in psal . 1. 2. musculus , piscator , geierus in psal . 1. 2. a in his annot. on psal . 119. 18. a mr. clark's annotat. on psal . 119. 92. a bullinger . homil. 9. in esa . 2. 3. fol. 13. tiguri 1567. b est repetitio ejusdem sententiae , quae passim occurrit . ergo per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil aliud intellexit propheta , quam doctrinam . calvin . comment . in mic. 4. 2. in part. 2. tom. 2. oper . genev. 1617. c talis lex , quae dicitur hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox vi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem doctrinam notat , cum sit à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae in hiphil [ docuit ] significat : ut frivolum sit hinc velle probare evangelium esse novam & perfectiorem à christo in novo testamento latam , cum quidem ex hoc hebraismo evangelium lex vocetur apostolo , rom. 8. 2. sicut & à psalte , psal . 19. 8. sed cum restrictione ; lex vero nunquam evangelium appellatur . tarnov . comment . in mic. 4. 2. pag. 104. rostoch . 1626. e annotat. in mic. 4. 1 , 2. a nam verbum judicandi hebraeis per synecdochen , pro gubernare , vel regere accipitur . calvin . comment . in esa . 3. 2 , 4. pag. 22. tom. 4. oper . genev. 1617. notes for div a41521-e2820 a plato de leg. lib. 12. pag. 957. tom. 2. oper . edit . serrani , 1578. b etymol . magnum , in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot . pag. 159. tom. 4. oper . edit . du val. par. 1639. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sophocles in ajace , pag. 33. edit . h. stephan . 1568. a lex decalogi ligabat me , contra illam nunc habeo aliam legem scilicet gratiae quae non est mihi lex , neque ligat , sed liberat me ; est autem lex contra damnatricem legem ; hanc ligat , ut amplius non possit me ligare . luther . com. plenior in gal. 2. ed. an. 1538. fol. 45. pag. 2. tom. 4. oper . jenae 1611. a pareus in gal. 2. 19. in part . 2. oper . exeget . calvin . in gal. 2. 19. eilhardus lubinus in gal. 2. 19. in tom. 1. exercit. theol. in epistolas . francof . 1612. a nihil tam apertum , quia si per legem potuisset homo justificari , christum non oportuerat mori . sed quia lex dare remissionem peccatorum non poterat , neque secundam mortem detriumphans expoliare captivis , quos tenebat causa peccati , idcirco christus mortuus est , ut ea praestaret , quae lex non poterat , ac per hoc non gratis mortuus est . mors enim ejus justificatio peccatorum . ambros . in gal. 2. pag. 327. in tom. 5. oper . edit . froben . basil . 1538. non debeo illi esse ingratus , qui me tantum dilexit , ut pro me etiam moreretur ; abjecta enim est gratia , si sola non sufficit . comment . in gal. 2. incert . aut. sed antiqui inter opera hieronymi . fol. 216. pag. 2. tom. 9. edit . froben . basil . 1526. b those errors with which crellius the socinian hath corrupted this text , when he asserts the gospel to be a new law , and that to be justified by our faith , as our evangelical obedience to it , is not excluded here by the apostle . this fundamental error of socinianism , is excellently refuted by cocceius , whom i would have transcribed , had the design'd brevity of this discourse permitted it ; i therefore refer the learned reader to that author himself . cocceius in gal. 2. 21. in tom. 4. oper . amstel . 1673. notes for div a41521-e3780 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alexand. strom. lib. 1. pag. 356. op . paris . 1629. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. pag. 250. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euseb . demonstrat . evangel . lib. 1. cap. 4. pag. 8 , 9. edit . paris . 1628. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in psal . 49. tom. 3. oper . ed. front. ducaei paris . 1601. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. origen . philocal . cap. 19. pag. 35. edit . spenceri , cant. 1677. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret. interpret . in esa . 2. pag. 13. tom. 2. oper . ed. sirmondi , paris . 1642. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phot. epist . 50. pag. 104. edit . lond. 1651. notes for div a41521-e4510 a isidor . orig. lib. c. 10. inter autores ling. lat. genev. 1622. pag. 863. & lib. 5. c. 3. pag. 925. & perot . sypontinus . comment . ling. lat. pag. 656 , & 757. edit . ald. 1513. b paulus merula de legib. roman . cap. 1. pag. 1. lugd. b. 1684. & brison . de formul . & solemn . p. r. verbis , lib. 3. pag. 363. edit . fol. paris . 1583. a lex est ratio summa infita in naturâ , quae jubet ea quae facienda sunt , prohibetque contraria . cicero de leg. lib 1. pag. 312. tom. 4. oper . edit . in fol. r. s. 1538. b lex est commune praeceptum , virorum prudentium consultum . papinian , lib. 1. pes . in lib. 1. digest . tit. 3. l. 1. pag. 9. tom. 1. corp. jur. civil . edit . gothofr . in 8 o. lugd. 1589 a codex justinian . lib. 1. tit. 2 , & 3. in tom. 2. jur. civil . edit . gothofred . b et de hoc quoque ad collegas nostros literas dirigamus , ut ubique lex evangelica & traditio dominica-servetur , & ab eo quod christus docuit , & fecit , non recedatur . cyprian . epist . 63. pag. 177. oper . edit . goulartii , genev. 1593. c augustin . retract . lib. 1. cap. 25. fol. 8. pag. 2. tom. 1. oper . & de trinit . lib. 15. fol. 105. pag. 1. tom. 3. oper . edit . paris . 1571. notes for div a41521-e5180 a in iis , qui audiunt evangelium , scilicet quod deus non propter nostra merita , sed propter christum , justificet hos qui credunt , se propter christum in gratiam recipi . conses . fidei exhib . imp. car. v. art. 5. fol. 162. p. 2. in tom. 4. oper . luther . edit . jen. 1611. a ideo promissa dei pertinent ad novum testamentum , imo sunt novum testamentum . lutherus de libert . christian . fol. 388. pag. 1 , & 2. tom. oper . b sleidan . histor . lib. 2. pag. 25. edit . in fol. francof . 1568. c necesse est enim discerni praecepta & remissionem peccatorum , discerni praecepta & promissiones . item promissionem gratuitam à promissionibus quae non sunt gratuitae . melancthon . loc. commun . de evangel . fol. 193. pag. 1 , & 2. tom. 1. oper . wittebergae 1501. a calvin . instit . lib. 2. cap. ● . §. 2. pag. 81. a genev. 1617. b hae qui non viderunt , finxerunt christum alcerum mosem , legis evangelicae latorem , quae defectum mosaicae illius suppleverit . calvin . instit . lib. 2. cap. 8. §. 7. fol. 69. p. 2. ib. c summa enim evangelii , quod est dei potentia ad salutem cuivis credenti , haec est , christum apprehendere ut factum nobis à deo sapientiam , justitiam , sanctificationem , ac redemptionem . beza de haeret. puniend . pag. 99. tom. 1. oper . genevae , 1570. a quum enim evangelium à mose sub figuris legalibus propositum — idcirco sit patefactum mundo , ut in christo per fidem apprehenso gratis justificemur , & sanctificemur , sicut copiose suo loco demonstravimus ; isti è contrario existimant evangelicam doctrinam nihil aliud esse quam legem quandam perfectiorem mosiacâ . beza antithesis papatus , & christianisimi , in confess . ejus , cap. 7. §. 9. pag. 61. ibid. vide etiam ejusdem confessionis cap. 3. §. 23. pag. 19 , 20. b nulla tamen in lege mentio hujus beneficii . pertinet enim hujus voluntatis declaratio ad alterram verbi divini partem , quae evangelium vocatur . beza de aeter . dei praedest . contra seb. castell . pag. 393. tom. 1. oper . ibid. a evangelium ergo ab omnibus ferè definitur ad hunc modum . evangelium est verbum bonum & suave , testimoniumque certissimum divinae erga nos gratiae in christo credentibus exhibita : vel evangeliū est clarissima aererni dei coelitus delata sententia , absolventis omnes credentes ab omnibus peccatis , & id quidem gratis propter christum , promittentisque vitam aeternam . bullinger . sermon . decas . 4. sermo i. fol. 177. pag. 2. tigur . 1577. b evangelium vero , quae est altera pars essentialis sacrae scripturae , est doctrina , sive scriptura , quae annuntiat salutem gratuitam in christo per fidem . — hujus munus est annunciare salutem gratis in christo haberi per solam . fidem , atque ita erigere , & consolari afflictorum conscientias . zanchius miscell . par . 2. pag. 33. in tom. 7. oper . 1613. † dico igitur ego evangelium esse laetam divini , illiusque aeterni , & gratuiti erga nos in dilecto filio christo amoris ( haec est divina electio ) praedicationem . zanchius , ibid. pag. 362. a isagog . christizan pars . 4. cap. 21. pag. 504. edit . in 8 o. genev. 1588. b loci com. ed. a lycero , part . 2. pag. 562. in 8 o. francof . 1599. c praefatio in comment . oecolampadii in minores prophetas , pag. 1. d paraeus de justificat . contra bellarm. lib. 4. cap. 1. pag. 938. & cap. 2. 946 , & 948. e panstrat . cathol . tom. 3. lib. 15. cap. 4. pag. 518. genv. 1626. f loc. theolog. tom. 3. loc. de evangel . cap. 4. pag. 437. & cap. 12. pag. 500 , 501. edit . in 4 o. jenae 1618. g enchirid. relig. reform . pag. 95. tom. 1. oper . lugd. bat. 1647. h explicat . cateches . part . 2. quaest . 19. pag. 99 , 100. in tom. 3. ejus script . theolog. heidelberg . amstel . 1646. & exegesis august . confess . art. 5. pag. 43. a●stel . 1647. i andreas rivetus , in gen. 15. exercitat . 84. pag. 325. tom. 1. oper . roter . 1651. k cum enim evangelium nihil aliud sit , quam enunciatio & declaratio gratiae , misericordiaeque dei , quam suâ morte christus promeritus est , negari non potest illam esse maxime evangelicam doctrinam , quae hoc beneficium laetumque nuntium plenissimè exponit , eamque ob causam in pauli epistolis evangelium copiosissime , & clarissime doceri , & esse paulum optimum evangelistam . whitakerus contra duraeum , lib. 1. pag. 80. tom. 1. oper . genev. 1610. a evangelium autem hoc modo non incommode definiri potest ; doctrina divina , quâ areanum dei foedus , de gratuitâ salute per christum hominibus in peccatum lapsis annamciatur ; & cum electis inchoatur ac conservatur , ad ipsorum salutem , & dei servatoris gloriam . gomarus , disput . 14. thes . 25. pag. 52. tom. 3. oper . amstel . 1644. a multos enim insignes , & perniciosos errores peperit aequivocatio vocabuli legis , non rectè distincta monachi transformarunt doctrinam evangelii in legem . chemnitius loc. com. tom. 2. pag. 4. edit . in 8 o. francof . 1599. b hoc enim vere possumus affirmare , ignorationem differentiae legis , & evangelii , plurimis maximisque erroribus occasionem praebuisse , quibus hodie christiana religio perturbatur : i. e. for we can truly affirm this , that the ignorance of the law and gospel , hath afforded occasion to the most and greatest errors with which the christian religion is at this day disturb'd . beza confessio , cap. 4. §. 23. pag. 19. tom. 1. oper . genev. 1570. a et quae alia lux discussit densissimas tenebras regni pontificii nisi haec praecipuè , quod demonstratum est verum discrimen legis , & evangelii ? chemnitius , ibid. pag. 562. a sic omnes justiciarii existimant christum esse novum quendam legislatorem , & judicant evangelium nihil aliud esse , quam librum , qui contineat novas leges de operibus , ut turcae de suo alcorano somniant ; sed satis legum est in mose . ideo evangelium est praedicatio de christo , quod remittat peccata , donet gratiam , justificet , & salvet peccatores . quod autem praecepta in evangelio reperiuntur , ista non sunt evangelium , sed expositiones legis & appendices evangelii . luther . plenior comment . in galat. 2. 17. fol. 42. pag. 1. in tom. 4. oper . b quia de sion exhibit lex . haec est causa multiplicandae ecclesiae , & regni christi ampliandi , praedicatio scilicet evangelii . promittit enim , hîc novum verbum , nisi enim novam doctrinam significaret , quid opus erat denuo promittere legem , quae tot annis antè lata erat ? et manifestè significat differentiam quod addit , de sion . q. d. prius dedi legem in sinai , nunc aliam dabo in sion monte , quae non erit doctrina operum , sed fidei , non legum , sed gratiae , non accusans sed conferens remissionem peccatorum . luther . enarrat . in esa . 2. fol. 292. pag. 1. tom. 3. oper . a nam quum à lege petenda esset pietatis regula , per synecdochen ejus nomine totam doctrinam dei comprehendere solebant : quemadmodum etiam sub altaris nomine cultum dei. calvin . com. in esa . 2. 3. tom. 4. oper . c nihil enim aliud intelligit per legem quam verbum domini , nec per zijon quam hierusalem ; nec potest de aliâ doctrinâ intelligi quam evangelica . muscul . com. in esa . 2. pag. 71. basil . 1570. d utitur autem legis vocabulo pro judaeorum more , de doctrina loquens , & legem operum dicit eam doctrinam , quae nos operibus justificari tradit . legem vero fidei eam , quae justitiam monstrat in merito christi , qui solâ fide apprehenditur . gualtherus homil. 19. in epist . ad roman . fol. 44. pag. 1. tiguri 1566. a significat ergo novam dei patefactionem , & novam formam legis , & cultus expectandam esse è zijone , patefacto nimirum christo , & abrogatis ceremoniis . sed cum dicat legem egressuram è zijone , queritur an hoc & similibus locis stabiliatur opinio papistarum , qui volunt christum venisse , ut esset novus legislator , qui legem meliorem & persectiorem proferret , quàm olim lata erat per mosem , ut secundum cum legem homines deinceps viventes , hâc obedientiâ placerent deo , & consequerentur vitam aeternam ? facilis est responsio ex phrasi usitatissimâ in scripturâ , quâ nomine legis tota doctrina intelligitur . — fugienda est igitur opinio monastica tanquam pestis , & eversio totius christianismi , & obscuratio officii & beneficiorum christi , non differens ab ethnicorum , judaeorum , turcarum , & aliarum sectarum opinionibus de justificatione coram deo. vrsinus comment . in esa . 2. pag. 63. tom. 2. oper . neustad . 1589. b est & illa significatio generalis , quando sub nomine legis intelligitur universa doctrina divinitus patefacta , ut psal . 19. v. 8 , 9. & 119. ubi lex dicitur consolari , & aedificare corda . ita de evangelio loquitur esaias , cap. 2. v. 3. de sion exibit lex . rom. 8. 2. lex spiritus vitae ; rom. 3. 27. lex fidei ; gal. 2. 19. ego per legem legi mortuus sum . est autem hebraica phrasis , in quâ lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instituendo , & docendo nomen habet . chemnitius loci com. tom. 2. pag. 5. edit . in 8 o. francof . 1599. a unde jam sequitur istam exclusionem factam esse per legem fidei , quae hîc denotat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinam fidei , prout sub novo testamento docetur , sine obligatione ad ulla opera tanquam causam justificationis , uti futura fuissent opera legis moralis perfectè , & constanter praestita ab adamo , vel tanquam necessarium justificationis praerequisitum . wittichius investigat . epist . ad roman . pag. 150. lugd. bat. 1685. notes for div a41521-e8020 a epistola arminii ad utenbogardum in epistolis praestant . viror . epist . 70. pag. 131 , 132. edit . 2. amstel . 1684. a mr. lorimer ' s apology , chap. 2. sect. 1. pag. 22. notes for div a41521-e9010 * legis quidem nomen impropriè fidei tribuitur . calvin . in rom. 3. 27. pag. 49. part . 3. tom. 5. edit . genev. 1617. † per quam legem ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id est , quâ doctrinâ beza in rom. 3. 27. a aquinas lect. 4. in rom. 3 pag. 30. antverp . 1620. b cajetan . in rom. 3. 27. in tom. 5. comment . in script . lugd. 1639. c arias montanus , in rom. 3. 27. in suâ elucidat . epist . apost . edit . plant. antverp . 1588. d ambros . catharin . in rom. 3. 27. 28. in ejus comment . in epist . paul. pag. 38. paris . 1566. e cornelius mussas , comment . in rom. 3. pag. 184 , 185 , 186. venet. 1588. f benedict . justin . in rom. 3. 27. in tom. 1. explant . in epist . paul. lugd. 1612. g cor. a lapide , in rom. 3. 27 , 28. h estius , in rom. 3. 27. i adamus contzen . comment . in rom. 3. 17. quaest . 2. pag. 175 , 176. col. agrip. 1629. * rivet . in cap. 15. genes . exercitat . 84. pag. 321. tom. 1. oper . roterod. 1651. alessandro zilioli , histor . memorab . de nostri tempi , part . 2. lib. 2. pag. 46. bologn . 1645. a ex quibus omnibus etiam patet , christum non solum ut redemptorem hominibus datum esse ; cui fidant , ut volunt haeretici ; sed etiam ut legislatorem cui obediant . estius in gal. 6. 2. b christus non modo servator , rerum etiam legislator agnoscendus est , quippe cujus summa lex est charitas , quam veluti novam legem , novo modo nobis imperavit , novoque exemplo confirmavit . verstius in gal. 6. 2. pag. 273. comment . in epist . apost . amstelod . 1631. c vorstius de deo disp . 3. pag. 19. & notae in disp . 3. pag. 215 ad 217. steinfurt . 1610. ibid. disp . 6. pag. 64. & notae in disp . 6. pag. 365 , 366. et apologet. exeg . cap. 11. pag. 46 , 47 , &c. lugd. bat. 1611. a mr. lorimer 's apology , chap. 2. sect. 1. pag. 22. b ibid. pag. 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . just . mart. dial. cum tryph. pag. 229. oper . edit . paris . 1636. a goulartii notae in cyprian . epist . 11. pag. 33. oper . cyprian . edit . goulartii , genev. 1593. b cum dicitur diligamus invicem , lex est ; cum dicitur quia dilectio ex deo est . gratia est . augustin . de gratia & libero arbitrio , cap. 18. fol. 284. pag. 2. tom. 7. oper . paris . 1571. a mr. lorimer 's apology , pag. 26. a vox evangelium speciatim sumpta , atque ad christi exhibitionem restricta , primò historiam denotat de christo in carne manifestato , ut marc. 12. secundò pro laetâ usurpatur doctrinâ ac praedicatione de hominum peccatorum reconciliatione cum deo per gratuitam peccatorum remissionem morte christi expiatoriâ ipsis partam , quibuslibet indefinitè oblatam , pauperibus spiritu atque infantibus revelatam , credentibus vero singulatiter applicatam ad horum salutem , & misericordiae divinae cum justitiâ conjunctae patefactionem , laudem sempiternam . 1 cor. 9. 14. 15. & seq . synops . pur . doctr. disp . 22. thes . 5 , 6. pag. 267 , 268. ludg. bat. 1625. ibid. thes . 36 , 37. pag. 272. b gomar . disput . 15. thes . 25. pag. 52. tom. 8. 3. oper . amstel . 1644. a apology , pag. 32 , 33. notes for div a41521-e10880 a praecepta etiam diversa quantum ad ceremonialia : nam quantum ad moralia sunt eadem , sed plenius in evangelio continentur . petrus lombard . lib. 3. sentent . dist . 4. pag. 681. edit . in 8 o. mogunt . 1632. b tametsi evangelii praecepta simpliciter difficiliora sint , majorisque oneris praeceptis mosaicae legis , &c. alex. alens . sum. theol. par . 3. quaest . 28. memb. 4. art. 1. pag. 193. col. agr. 1622. c duplex est difficultas five gravitas , una carnalis , alia spiritualis : quantum ad carnalem gravitatem gravior erat lex vetus quam evangelium , sed quantum ad difficultatem spiritualem lex nova difficilior . guil. altissiod . sum. in sentent . lib. 4. fol. 243. pag. 2 paris . 1500. d spiritus est gratia spiritus , in quâ datur spiritus sanctus : & haec datur in legislatione novâ , non veteri . albert. magn. com. in lib. 3. sentent . dist . 4. art. 4. pag. 419. tom. 15. oper . ed à jammy , lugd. 1651. e lex evangelica , cum sit ipsa spiritus sancti gratia , necessariò hominem justificat . aquin. sum. prim . secund . qu. 106. art. 2. pag. 199. col. agr. 1622. f ex parte autem legis novae plus alleviat multitudo , & efficacia auxiliorum , &c. scotus in lib. 3. sentent . dist . 40. g quae quidem lex nova quatuor notabiles & excellentes conditiones habet . est enim lex charitatis , libertatis , facilitatis , necessitatis . rayner . de pisis pantheol . tom. 2. cap. 109. de lege pag. 116. edit . in 4 o. brixiae , 1580. h antiqua ( viz. lex ) imperabat , sed auxilium non praebebat , attendebat literam , quae occidit : nova spiritum , & gratiam , quae vivificat . aureolus in lib. 3. sentent . dist . 40. quaest . ult . pag. 451. tom. 2. romae , 1605. i quod lex nova liberat ab oneribus veteris legis verum est , tum quia imponit onera pauciora , tum etiam leviora , & quae pertinent ad curationem morbi peccati , & ad conservationem sanitatis spiritualis . durand . in sent. lib. 4. dist . 1. qu. 2. pag. 646. lugd. 1587. k duae namque sunt partes legis divinae tam vetustae , quam novae , videlicet testimonia , & praecepta . testimonia pertinent ad credenda , praecepta ad operanda . dionys . carthus . in lib. 3. sentent . dist . 40. qu. 2. pag. 330. venet. 1584. l lex evangelica christianorum est propria , lex vero invita universis communiter intionibus pater . — lex haec ipsissimum est evangelium . domin . soto de justic . & jure , lib. 2. quaest . 7. art. 1. fol. 61. pag. 1. lugd. 1582. m prime conclusio est : lex evangelica , si pura documenta & mandata , atque opetum substantiam consideres , non magis per se justificat , quam vetus , vel lex ipsa naturae . — secunda conclusio : lex evangelica , si internam ejus virtutem mediteris , hominem justificat . id. ibid. quaest . 7. art. 2. fol. 61. pag. 2. n non veteris illius , & tunc continuò evacuandi , sed novi & aeterai testamenti , novae legis , novo more promulgatae . alb. pighius , de hierarch ecclesiast . lib. 1. cap. 2. fol. 7. pag. 1. col. agr. 1558. o lex autem gratiâ comitata , cujusmodi intelligitur lex nova , non tantum quid sit agendum , ostendit , verum etiam spiritum & virtutem subministrat , quâ quod praecipitur , impleatur . estius , in lib. 3. sentent . dist . 40. §. 4. pag. 159. tom. 1. duac . 1616. p dicendum verò primò est christum dominum non solum suisse redemptorem , sed etiam fuisse verum , & proprium legis latorem . — dico secundo lex christi seu lex nova , est vera ac propriissima lex praeceptiva . suarez . de legibus , lib. 10. cap. 2. pag. 696 , 697. mogunt . 1619. q ad diffitultatem est responsio communis ; gratiam convenire legi novae quasi per se , & ex propris ; antiquioribus vero legibus non ex vi illarum , seu per se fuisse conjunctam , sed per respectum ad legem gratiae . et ideo legi gratiae simpliciter tribui justificationem non verò superioribus legibus . — ob hanc ergo rationem spiritus gratiae dicitur esse proprius legis novae quia data est eo tempore , in quo jam author gratiae advenit , & redemptionem hominum consummavit , gratiamque omnibus meruit . imo idem ipse est author hujus regis , & gratiae . idem . ibid. cap. 5. pag. 712. r et quidem si loquamur de gratiâ novi testamenti , non distinguitur lex ab evangelio : quod lex requirat opera , evangelium non requirat opera ; sed quod lex doceat quid sit faciendum , evangelium praebeat vires ad faciendum . bellarm. de justif . lib. 4. cap. 2. pag. 1011. in tom. 4. controv. colon. agrip. 1619. s quamvis christus suam legem habeat , eumque dei nomine mundo tulerit , non tamen simpliciter legislator dicitur , cum ejus lex nihil aliud fuerit quam complementum ac perfectio mosaicae legis ; nec sanè ob id praecipuè in mundum venit , ut legem ferret , nosterve legislator esset , sed ut nos servaret , in quem etiam finem nobis suam legem dedit . socin . ad artic. cuteni , thes . 10. pag. 454. tom . 2. oper . 1656. t fatentur remonstrantes delectari se istâ loquendi ratione , [ viz. quod christus sit novus quidam legislator ] non quia hunc aut illum autorem sapit , nedum quia eam à socino mutuati , sed quia dei & scripturae phrasis , & quia religionis totius corculum , ac medulla est . nihil aeque necessarium esse credunt , quam ut credatur novae legis latorem esse . episcopius , apolog. remonstrant . cap. 24. pag. 237. part . 2. tom . 1. oper . rot. 1665. u paulum fateor uno loco legis fidei meminisse , quam opponat legi operum ; sed praeterquam quod additum fidei nomen omnem amphiboliam tollit , dico ne sic quidem illum locum tibi patrocinari . lego apud eundem legem christi , sed pro mutuae dilectionis mandato à christo renovato ; cui opponitur externa legis observatio , ac praesertim pharisaica . legem perfectam libertatis ( cujus meminit jacobus ) nego ad istam novae legis appellationem pertinere . calvinum autem uti memini uno loco vestrâ illâ formulâ , sed additâ interpretatione , & idcirco tantum , ut quid in vobis redargueret , omnes intelligerent : ne me vero existimes de nihilo contendere , quum veteres nonnulli , veluti augustinus ( quod tamen rarissimè fecit ) legis , & quidem novae , seu secundae , nomen aliquando novo foederi , sive evangelio tribuerit , facit exitialis ille & plane detestabilis error vester , quo legis & evangelii praecipuum discrimen tollitis , ut hanc formulam scripturis inusitatam prorsus ex ecclesiâ exturbandam existimem . bezae apolog. 2. ad cl. de . xaintes respons . pag. 364. tom . 2. oper . genevae 1573. yea and amen: or, pretious promises, and priviledges spiritually unfolded in their nature and vse. driving at the assurance and establishing of weak beleevers. by r. sibbs d.d. master of katherine hall in cambridge, and preacher of grayes inne london. reviewed by himselfe in his life time, and since perused by t.g. and p.n. sibbes, richard, 1577-1635. 1638 approx. 277 kb of xml-encoded text transcribed from 223 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a12210 stc 22521 estc s102402 99838187 99838187 2552 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. a12210) transcribed from: (early english books online ; image set 2552) images scanned from microfilm: (early english books, 1475-1640 ; 1083:04) yea and amen: or, pretious promises, and priviledges spiritually unfolded in their nature and vse. driving at the assurance and establishing of weak beleevers. by r. sibbs d.d. master of katherine hall in cambridge, and preacher of grayes inne london. reviewed by himselfe in his life time, and since perused by t.g. and p.n. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [2], 429 [1] p. printed by r. bishop for r. dawlman and are to be sold by humphrey mosley at the princes armes in pauls church-yard, london : 1638. t.g. and p.n. = thomas goodwin and philip nye. numerous mispaginations; pagination deduced from signature collation. signatures: a¹ b-s¹² t¹¹. 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 christian life -early works to 1800. theology, doctrinal -early works to 1800. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion yea and amen : or , pretious promises , and priviledges . spiritually unfolded in their nature and vse . driving at the assurance and establishing of weak beleevers . by r. sibbs d. d. master of katherine hall in cambridge , and preacher of grayes inne london . reviewed by himselfe in his life time , and since perused by t. g. and p. n. london , printed by r. bishop for r dawlman and are to be sold by humphrey mosley at the princes armes in pauls church-yard . 1638. yea and amen . or , pretiovs promises , layd open out of 2 cor. 1. 19 , 20 , 21 , 22 , 23. but as god is true , our word towards you was not yea and nay ; for the sonne of god , iesus christ , who was preached among you by us , was not yea and nay , but in him was yea . for all the promises of god are in him yea , and in him amen , unto the glory of god by us . the blessed apostle , that he might have the better place in the hearts of his hearers , endeavours here with all diligence to wipe off any imputation , which they might have against him , that so his doctrine might come home to their soules , and have the freer accesse to worke upon their consciences . we have therefore in these words s. pauls apologie , for not comming unto the chorinthians according to his promise . wherein hee alledgeth that it was not from any inconstancy in him ; but indeed from corruption in manners among them . verse 23. i call god to record , that to spare you i came not . the apostle as a man , and as a holy man , might promise many things common to this life , and might lawfully vary afterwards , upon the appearance of reall impediments . but the things which he promiseth , and speakes of as an apostle , they admit of no such uncertainty . therefore his care is to decline all thoughts of wavering therein , and to maintaine the credit of the gospell , which hee had taught to the uttermost : knowing well , how ready false teachers would be to perswade the people , that paul was as light in his preaching , as he was in keeping his word with them , therefore our word is true , as god is true , saith he . there is the same ground of the certainty of evangelicall truths , as there is of god himselfe . iesus christ whom i preached among you was not yea and nay , saith the apostle , but yesterday and to day , and the same for ever . whence may bee observed : that the object of preaching now in the time of the gospell , is especially iesus christ. this is the rock upon which the church is built . christ should be the subject matter of our teaching , in his nature , offices , and benefits , in the duties which we owe to him , and the instrument whereby we receive all from him , which is faith . if wee preach the law , and discover mens corruption , it is but to make way for the gospels freer passage into their soules . and if we presse holy duties , it is to make you walke worthy of the lord jesus . all teaching is reductive to the gospell of christ , either to make way as iohn baptist did , to levell all proud thoughts , and make us stoop to him , or to make us walk worthy of the grace wee receive from him . the bread of life must be broken , the sacrifice must bee anatomized and layed open ; the riches of christ , even his unsearchable riches , must bee unfolded . the sonne of god must be preached to all , and therefore god who hath appointed us to bee saved by christ , hath also ordained preaching , to lay open the lord iesus , with the heavenly treasures of his grace and glory . but to go forward . iesus christ who was preached among you , by me , and sylvanus , and tymotheus , was not yea and nay . here observe : that the consent of preachers in the mysteries of salvation , is an excellent meanes to strengthen faith in their hearers : not in regard of the truth it selfe , but in regard of men . so it pleaseth god to condescend to our weaknesse , in adding sacraments and oath unto his promises , thereby to shew the more stablenesse of his counsell towards us . by yea here is meant certaine , constant , vnvariable . the times vary , but not the faith of the times . the same fundamentall truth is in all ages . sometimes indeed it is more explicated , and unfolded ; as we have in the the new testament divers truths more cleerely revealed than in the old. there is not a new faith , but a larger explication of the old faith . divine truth is alwayes the same . if there hath beene a church alwayes , there hath ever beene a divine truth . now it is an article of our faith in all times to beleeve a catholike church , certainly then there must bee a catholike truth , to be the seed of this church . therfore we should search out , what was that yea , that positive doctrine in those apostolicall times of the churches purity before it was corrupted . the church was not long a virgin , yet some there were that held the truth of christ in all ages . our present church holds the same positive truths , with the apostles before us . therefore we say , our church was before luther , because our doctrine is apostolicall , as also is our church that is continued thereby , because it is built upon apostolicall doctrine . put the case we cannot shew the men as they rediculously urge ; what is that to the purpose ? from an ignorance of particular men , will they conclude us to be ignorant of the church of christ , which hath ever beene . hence the true church may easily be discerned : the points of religion wherein our adversaries differ from us , be but patcheries of their owne , they were not yea . in the apostles times , their purgatory , invocation of saints , and sacraments , of divers kindes were devised by themselves afterwards . and indeed for a thousand yeeres after christ , many of the differences betwixt us and the papists were never heard of ; neither were they ever established by any counsell , till the counsell of trent . our positive points are grounded upon the holy scriptures ; we seek the old way , and the best way , as ieremy adviseth us . there was no popish trash in abrahams time , among the blessed patriarches , nor in christs time . no , nor many hundred yeares after ; they came in by little and little , by humane invention , for their owne advantage ; a meere policy to get money and abuse the people . indeed they hold many of our truths , but they adde something of their owne to them ; they adde necessity of tradition to the scriptures , merits to faith ; they adde saints to christ in divine worship : they have seven sacraments to our two . they may safelier therefore come to us , than we to them ; we hold all that they should hold , onely their owne additions wee hold not , we leave them to themselves . so much for that . to touch only another point , that borders a little upon it . divine truth is of an inflexible nature ; this crosseth another rule of theirs ; for they hold , they may give what sense of scripture they will : and that the current of the present church , must judge of all former counsels . what ? doth the truth vary according to mens judgements ? must we bring the strait rule to the crooked timber for to be measured ? shall the judgement of any man , be the rule of gods unerring truth ? shall present men interpret it thus , and say , it is so now ? and shall others that succeed after say , what ever it was then , now it is thus : and must we beleeve all ? god forbid . this declareth , that no man can dispence with gods law : this written word is alike in all : truth is truth , and errour errour , whether men think it to be so or no. reason is reason , in turkes , as well as amongst us . the light of nature , is the light of nature , in any countrey as well as here . principles of nature vary not as languages doe : they are inbred things . and if principles of nature be inviolable , and indispensable , much more is divinity . filth is filth wee all confesse : opinion ought not to bee the rule of things , but the nature of the thing it selfe . therefore what is against nature , none can dispence withall . god cannot deny himselfe . what is naught in one age , is naught in another , and for ever naught . there is no monarch in the world can dispence with the law of nature , or with the divine law of god. for the opinion of any man in the world , is not the rule which hee may comfortably live by , but the undoubted light of christs written word . i speake this the rather to crosse their base practices , who when god cals them to stand for his cause and truth , they will bend and bow the sacred truth , which is alwayes yea and amen , to their owne by ends and base respects . as if the opinion of any man in the world were the rule of their faith and obedience . this is to make god no god. is not right , right ? is not the law the law ? is not the word of christ a word that alters not , but remaines stedfast to all eternity ? assure your selves there is a truth of god , that we must maintaine to the death , not onely in opposing heresie , but resisting of impiety wheresoever we meet it . iohn baptist was a martyr when hee stood out against herod and said , thou must not have thy brother philips wife . he would not be meale-mouth'd in reprooving his sinne , but cried out against the unlawfulnesse of it , though it cost him his life . men ought to suffer for the truth , and not for base ends deny the least word of god , because it is a divine sparkle from himselfe . for all the promises of god , in him are yea , and in him are amen . this comes in after this manner : the word that i preached ( saith paul ) is unvariable , because christ himselfe is alwayes yea , and i have preached nothing but jesus christ among you ; my preaching then must needs be a certain and immutable truth . there are divers readings of the words , but the most materiall is ( as this translation and the best expositors have it ) all the promises of god in christ are yea , ( that is , ) they are certaine and constant in him . and then they are amen , that is , in christ they are fulfilled . in him they are made , and in him they are accomplished . the whole carriage of the promises are in christ : for his sake they were first given , and in him they shall be performed . as christ himselfe was yesterday , and to day , and the same for ever : so are all gods promises made in him , undoubtedly , eternally , and unchangably true to all posterities . here are divers truths which offer themselves to our consideration . first take notice , that since the fall of man , it hath pleased our good god to establish a covenant of grace in jesus christ , and to make him a second adam , by whom we might be restored to a better estate , than ever wee had in the first adam . in which happy condition there can be no intercourse betwixt god and man , without some promise in his christ : so that god now deales all by promises with us . the reason is this , how can poore dust and ashes dare to challenge any thing of the great majesty of heaven , without a warrant from himselfe ? how can the conscience be satisfied ? ( conscience you know is a knowledge together with god. ) how can that rest quiet in any thing , but in what it is assured comes from god ? and therefore for any good i hope for from god , it behooves me to have some promise , and word of his mouth for it , this being his constant course of dispensation to his people . while we live in this world we are alwayes under hope . we rejoyce in hope of the glory of god. now hope lookes still to the promise , whereof some part is unperformed . how doth heaven differ from earth ? but in this : heaven is a place all for performances : here we have some performances to encourage us , but are alwayes under some promise not yet accomplished . and therefore the manner of our apprehension of god in this world , exceedingly differs from that in heaven . here it is by faith and hope , there it is by vision : vision is fit for performance . faith and hope looke alwayes to a word revealed : god therefore rules his church in this manner for their greater good . alas what can we have from god , but by the manifestation of hiis own good will ? may we look for favour from god for any thing in our selves ? it is a fond conceit . againe , god will have his church ruled by promises in all ages , to exercise the faithfull in prayer and dependance upon him . god will see of what credit is amongst men , whether they will rely upon his bare promise or no. he might doe us good , and give us no promise ; but he will try his graces in us , by arming us against all difficulties and discouragements till the thing promised be performed to us . promises are ( as it were ) the stay of the soule in an imperfect condition , and so is faith in them , untill our hopes shall end in full possession : and wee must know , that divine promises are better than earthly performances . let god give man never so much in the world , if hee have not a promise of better things , all will come to nothing at the last . and therefore god supports the spirits of his servants against all temptations , both on the right hand and on the left by sweet promises . hee will have them live by faith , which alwayes hath relation to a promise . this is a generall ground then , that god now in christ jesus hath appointed to governe his church by way of promises . but what is a promise ? a promise is nothing but a manifestation of love ; an intendment of bestowing some good , and removing some evill from us . a declaring of a mans free engagement in this kinde , is a promise ; it alwayes comes from love in the party promising , and conveighs goodnesse to the beleeving soule . now what love can there be in god to us ( since the fall , ) which must not be grounded on a better foundation than our selves ? if god love us , it must be in one that is , first beloved ; hereupon comes the ground of the promises to be in jesus christ : all intercourse between god and us must be in him that is able to satisfie god for us . the almighty creator will have our debts discharged before he enters into a covenant of peace with us . now this christ hath perfectly done , and thereby reconciled lost sinners ; hereupon the promise immediately issues ( from gods love in christ ) to beleeving soules : he must first receive all good for us , and we must have it at the second hand from him . the promises in christ are as the spirits in the body , they runne through al the ages of the church ; without him there is no mercy nor comfort to be had . god cannot look on this cursed nature of ours out of christ ; and therefore whosoever apprehends any mercy from god , he must apprehend it in christ the promised seed . to make it clearer ; our nature since the fall is odious to god , ( a sinfull cursed nature remaines in the best of us ) and therefore that god may looke peaceably upon it , he must looke upon it in him that hath it undefiled , & in him whom he loves , even his only son , like unto himselfe , that hath taken our nature upon him . now our nature in christ must needs be lovely and acceptable ; and if ever god love us , it is for christ alone , who was predestinated before all worlds , to be a sacrifice for us , to be the head of his church : he was ordained to doe us good , before we our selves were ordained . christ is the first beloved , and then we : god loves us in his beloved one : this is my beloved sonne in whom i am well pleased . as if the lord had said , i am pleased in him , and in all his , in his whole mysticall body . christ is the son of god by nature , we by adoption ; what ever good is in us , is first & principally in him . god conveighs all by the naturall son to the adopted sonnes : therefore all the promises are made to us in christ , he takes them from god for us . he himselfe is the first promise , and all are yea and amen in him : they are not directed to us , abstracted from him ; but we are elected in christ , sanctified in him , acquitted frō sin through him : by his stripes we are healed . if christ had not satisfied the wrath of god , by bearing our iniquities upon the crosse , wee had beene liable every moment to condemnation . if he had not been free from our sins , we had for ever lyen under the burthen of them . you are yet in your sinnes ( saith saint paul ) if christ be not risen . we are freed from our debts , because christ our surety is out of prison ; he is in heaven , and therefore we are at liberty . the promises are a deed of gift , which wee have from and by christ , who is the first object of all the respect that god hath to us . why are the angels attendants on us ? because they attend upon iacobs ladder , ( that is , ) upon christ , that knits heaven and earth together . so that the angels because they attend upon christ first , become likewise our attendants : we have a promise of eternall life : but this life is in his son ; god blesseth us with all spirituall blessings in him , and makes us sons in him the naturall sonne : whatsoever prerogative we enjoy , it is in christ first , and so belongs to us , but no further than we by faith are made one with him . how darest thou think of god who is a consuming fire ? and not think of him as he is pleased and pacified with thy person in christ , who tooke thy nature upon him , to be a foundation of comfort , and a second adam ; a publique person satisfying divine justice for all that are members of his body ? wee may think upon god with comfort , when wee see him appeased in his christ. as long as hee loves christ , hee cannot but love us . never think to have grace , or salvation , or any thing without christ. doth god love mee , doth hee doe good to my soule for my owne sake ( abstracted from his sonne ? ) no surely : then should i flie from his presence . but he looks upon me in his beloved , and in him accepts of my person , therefore our saviour prayeth , i desire thee bles sed father , that the love wherewith thou lovest mee , may be in them , and i in them . this should direct us in our dealing with god , not to goe directly to him , but by a promise , and when wee have a promise , look to christ in whom it is performed ; if we ask any thing of god in christs name , he will give it us ; if wee thank god for any thing , thank him in christ , that wee have it in him . what a comfort is this , that wee may goe to god in christ , and claime the promises boldly ? because he loves us with the same love he beares to his only beloved sonne . if we get fast hold on christ , and cleave there , god can assoone alter his love to him , as alter his love to us ; his love is every whit as unchangeable to a beleeving member , as to christ the head of the body . the promises are as sure as the love of god in christ is , upon which they are founded , and from which nothing can separate us . for promises being the fruit of gods love , and gods love being founded first upon christ : it must needs follow , that all the promises are both made , and made good to us through him . if a prince should love a man , and his love should be founded upon the love he beares to his own son ; surely such a one may have comfort , that love will never faile him : because it is an affection naturall , and therefore unalterable , he will alwayes love his sonne , and therefore will alwayes delight in him , in whom his son delighteth . now christ is the everlasting sonne of the father ; his deare and only sonne , in whom hee is ever well pleased , and through whom he cannot be offended with those that are his . so surely as god loves christ , so surely hee loves all that are united to him . there is nothing in the world can separate his love from his owne sonne , neither is there any thing able to separate his love from us that are one with him . god loves christs mysticall body , as well as his naturall body ; hee hath advanced that to glory at his right hand in heaven , and will hee ( think you ) leave his mysticall body the church in a state of abasement here on earth ? no certainly : god loves every member of his son ; for as he gave us to christ , so him hath he sealed and annointed to be a saviour for his people . this is the reason why god looks upon us with a forbearing eye ( notwithstanding the continuall matter of displeasure hee finds in us ) hee looks on us in his sonne , his love to us is grounded on his love to christ. and hereupon comes our boldnesse with god the father , that wee can goe to him in all distresses with comfort , & say , lord look on thy son whō thou hast given for us , and in him behold his poore members now before thee : in our selves we have dread , but in thy dearly beloved wee have joy in thy presence . if we come in the garments of our elder brother , wee are sure to get a blessing , but in our selves god cannot endure to behold us : if we bring benjamin to our father ; if wee carry christ along with us , then come and welcome . upon what unchangeable grounds is the love of god and the faith of a christian builded ? how can the gates of hell prevaile against the faith of a true beleever , when it is carried to the promise , and from the promise to gods love ? the love of god to christ shall as soone faile , as the faith of a sincere christian shal be shaken . the promises else should bee of no effect , they should be yea and nay , and not yea & amen . if the promises could bee shaken , the love of god and christ should be uncertain . overturn heaven and earth , if we overturne the faith of a true persevering christian. there is nothing in the world of that firmnesse as a beleeving soule is , the ground hee stands upon makes him unmoveable . our union with the lord jesus makes us like mount sinai , that cannot be shaken . but wee must know there are three degrees or steps of love , whereof a promise is the last . 1. inward love . 2. reall performance . 3. a manifestation of performance intended before it bee done . love concealed doth not cōfort in the interim ; therfore god who is love , doth not only affect us for the present , and intend us mercy hereafter : but because hee will have us rest sweetly in his bosome , and settle our selves on his gracious purposes , hee gives us in the mean time many rich and pretious promises . hee not only loves us , and shewes the same in deeds now , but he expresseth his future care of us , that wee may build on him , as surely as if we had the thing performed already . by this wee see how god loves us , he hath not only an inward liking and good wil to us in his brest , but manifests the same by word ; hee reveales the tendernesse of his bowells towards us , that wee may have the comfort of it before-hand : god would have us live by faith , and establish our selves in hope , because these graces fit us for the promise . if there were no promises , there could bee no faith nor hope . what is hope , but the expectation of those things that the word saith ? and what is faith , but a building on the promise of god ? faith looks to the word of the thing , hope to the thing in the word . faith looks to the thing promised , hope to the possession and performance of it . faith is the evidence of good not seene , ( making that which is absent as present to us ) hope waits for the accomplishment of that good contained in the word ; if we had nothing promised , what need hope ? and where were the foundation of faith ? but god being willing to satisfie both , ( that wee may bee heavenly-wise , in relying upon a firme foundation ; and not as fooles , trust in vanity ) in mercy gives us promises , and seales them with an oath for our greater supportment . that love which ingaged the almighty to bind himself to us in pretious promises , will furnish us likewise with grace needfull , till wee be possessed of them . he will give us leave to depend upon him , both for happinesse and all quieting graces which may support the soule till it come to its perfect rest in himselfe . now these gratious expressions of our good god may be reduced into divers rankes . i will but touch some few particulars , and shew how wee should carry our selves to make a comfortable use of them . first , there are some universall promises for the good of all mankinde , as that god would never destroy the world againe , &c. secondly , there are other promises that more particularly concerne the church , and these are promises . 1. either of outward things . 2. or of spirituall and eternall things of grace . and glory . in the manner of promising , they admit of this distinction . all the promises of god are made to us , either absolutely , without any condition ; so was the promise of sending christ into the world , and his glorious comming againe to judgement : let the world be as it will , yet christ did come , and will come againe with thousands of angels , to judge us at the last . or 2. conditionall . as the promise of grace and glory to gods children that he will forgive their sinnes , if they repent , &c. god deales with men ( as wee doe by way of commerce one with another ) propounding mercy by covenant and condition : yet his covenant of grace is alwayes a gratious covenant . for he not onely gives the good things , but helpes us in performing the condition by his spirit , he workes our hearts to beleeve and to repent . thus all promises for outward things are conditionall : as thus , god hath promised protection from contagious sicknesse , and from trouble and warre , that he will be an hiding place , and a deliverer of his people in time of danger , that he will doe this and that good for them . but these are conditionall , so far forth as in his wise providence he sees they may helpe to preserve spiritual good things in them , and advance the graces of the inward man. for god takes liberty in our outward estate , to afflict us or doe us good , as may best further our soules welfare . because do what we can with these bodies , they will turn to dust and vanity ere long . we must , leave the world behinde us ; therefore he lookes to our main estate in christ , to the new creature ; and so farre as outward blessings may cherish and increase that , so farre hee grants them , or else he denies them to his dearest ones . for we cannot still enjoy the blessings of this life , but our corrupt nature is such , that ( except we have somewhat to season the same ) we shall surfet , and not digest them ; therefore they are all given with exception of the crosse , as christ saith , hee that doth for him any thing , shall have a hundred fold here , but with persecution , be sure of that , whatsoever else he hath : let christians looke for crosses , to season those good things they enjoy in this life . to come now to some use of the point . are all the promises of what kind soever , whether spirituall and outward , temporall or eternall , are they all made to us in jesus christ ? and are they certainly true , yea and amen in him ? then i beseech you get into christ betimes , strengthen your intrest in him by all meanes , out of whom we have nothing that is savingly good : rest not in any thing abstracted from him , so as to be accepted with god. but you will say , doth not god doe many good things to them that are out of christ ? doth not the sunne shine , and the raine fall , upon the just and the unjust , upon the evill , as well as the good ? doth he not cloath , and feed , and protect wicked men daily ? he doth indeed , it cannot bee denied ; but are they blessings ? are these favours to them ? no , but as god saith by moses , if thou sin against me , cursed shalt thou be in thy basket , and thy store . cursed shall be the fruit of thy body and the fruit of thy land , the increase of thy kine , and the flocks of thy sheep : cursed at home , cursed abroad : they are cursed in their very blessings . a gracelesse brutish person , though hee swim with worldly pleasures , and have never such revennewes , and commings in to maintaine his bravery , is yet an accursed creature in the midst of all . for what are we made for , think you ? to live here only ? oh no : then we were of all others the most miserable : there is an eternity of time a comming , wherein ( after a few dayes spent in the flesh ) we shall live either in perpetuall blisse , or unspeakable torment . the very best things beneath have a snare in them , they rather hinder , than further our eternall welfare . how doth that appeare ? because for the most part they make men secure and carelesse in the worship of god , so as to despise the power of godlinesse , and follow iniquity with greedinesse ; wee may see by mens conversations that outward things are snares to them . they are not promises in christ for then they would come out of gods love only , which alone makes mercies to be indeed●o ●o us , and without which , ●he best of blessings will prove but a curse in the end . if i have any thing in this world ( any deliverance from evill , or any positive good thing ) i may know it is for my benefit , when my heart is made more spirituall therby , so as to value grace & holinesse at the highest rate , i esteeming my being in christ above all transitory things whatsoever ; above riches and honour , and the favour of great persons , which at the best is fading . our intrest in him will stand by us , when all these things are withered and shrunk to nothing , christ is a fountaine never drawne dry , his comforts are permanent : the good in the creature soone vanisheth , and leaveth the soule empty ; therefore get into christ speedily , it concernes thee neerely . for this purpose attend upon the meanes of salvation , and beg of god that he would make his owne ordinances ( by his spirit accompanying the same ) effectuall to thy soule , that he would open the excellencies of christ to thee , and draw thy affections to close with him . how are we in christ ? when by knowing of him , our knowledge carries our hearts unto him ; when our wils cleave to that which we know to be excellent and necessary for us : when i firmely adhere to christ , as the only good for me , then i love him , then i rest on him , then i have peace in him . i may discerne that i am in christ , if upon my knowledge of him , my heart is united to him , and i find peace of conscience in him . faith hath a quieting and establishing power . if i be in christ , my soule will be cheered and satisfied with him alone . i know all is yea and amen in him , therefore my soule rests securely here . how ever our outward condition bee various and perplexed , yet our estate in christ is firme and constant . what is a man out of christ ? as a man in a storme that hath no clothes to hide his nakednesse , or to shelter his body from the violence of the weather . as one in a tempest , that hath not house nor harbour to cover him . as a stone out of the foundation , set light by , and scattered up and downe here and there . as a branch out of the root ; what sap is there is such a thing ? it being good for nothing but to be cast into the fire . a man that is not built up in christ , planted in him , nor clothed with him , is the most destitute , despicable creature in all the world ; and if we look with a single eye , we shall so discerne him : such a mans case is deepely to be bewailed : had wee but hearts to judge righteously , we would preferre the meanest condition of gods childe , before the greatest estate of any earthly monarch , be their flourishing felicity never so resplendant . oh the miserable and wofull plight that all prophane wretches are in , who neglect grace and the mysteries of christ to gratifie their base lusts : such an one , there is but a step betweene him and hell , he hath no portion in the lord jesus . i ac count all dung and drosse ( saith st paul ) in comparison of christ to be found in him , not having on mine owne righteousnesse . happy is that man at the day of judgement , who thus appeares . againe , if so be that all promises are yea , and amen in christ , then here take notice of the stability of a christian , that hath promises to uphold him . compare him with a man that hath present things only , with an esau that abounds with worldly goods , and how great is the difference ? god gives them their portion here as he saith to dives , thou hadst thy good things , that thou chiefly caredst for , thou hadst them here , but lazarus had paine , misery , and poverty : now therefore the case is altered , he is advanced , and thou art tormented . a beleeving christian enjoyes the sweetnesse of many promises in this life ( for god is still delivering , comforting , and perfecting of him ; renuing of his spirit , and supplying him with inward peace ) but the greatest part is yet to be accomplished ; perfection of grace and glory is to come , he is a child , he is a sonne , the promise here is his chiefe estate . another man hath present payment , and that is all he cares for , hee hath something in hand , and fwells with a conceit of happinesse thereby ; alas , what are we the better to have a great deale of nothing ? solomon that had tryed all the world , resolves it to vanity and vexation of spirit . all things below are uncertaine , and wee are uncertaine in the use of them ; if we have no better a life than a natural one , eternal joy appertaines not to us . take a christian and strip him in your thoughts , frō all the good things in the world , he is yet a happier man than the greatest worldly favourite out of christ , for the one hath nothing but present things , with a great deale of addition of miserie , which his ease and contentment , makes him more sensible of , as being more tender and apprehensive of an evill than other men . the other though hee want many comforts of this life , and enjoyes not present performances , yet hee is rich in bills and bonds , god is bound to him who hath promised hee will never forsake him , but be his por tion for ever . hee hath a title to every communicable good , godlinesse hath the promise of this life , and that which is to come . a happy man ; what ever is most usefull for his safe conduct to heaven , he is sure to have it ; he that will give us a kingdome , will not denie us daily bread ; hee that hath prepared a country for us , will certainly preserve us safe , till we come there . besides that wee have here in performance , wee have many excellent promises of a greater good in expectation , which in christ are all yea & amen . they are certaine , though our life be uncertaine , and the comforts of our life ( lesse then life it selfe ) mutable and perishing ; if life the foundation of outward comforts bee but a vapour , what are all the comforts themselves think you ? it is a christians rejoycing in the midst of all changes beneath , that hee hath promises invested into him from above , that are lodged in his heart , and made his owne by faith , which have a wondrous peculiarizing vertue , to make that a mans owne , that is otherwise generally propounded in the gospell ; a christian , take him at all uncertainties , he hath somwhat to build on , that is yea and amen , undoubtedly sure that wil stick by him . i speak this to commend the estate of a beleeving christian , to make you in love with it , seeing in all the changes and varieties of this world , hee hath somewhat to take to . in all the dangers of this life , he hath a rock , and chamber of providence to goe unto , as it is esay 26. god hath secret roomes to hide his children in , in times of publike disturbance , when there is a confusion of all things . god hath a safe abiding place for thee : i have many troubles ( saith david ) but god is my defence continually . hee i● my shield and strong tower , whatsoever i want , i have it in him . what a comfort is this ? a christian knowes either hee shall be safe here or in heaven , and therefore rests securely . he that dwells in the secret place of the most high , shall abide under the shadow of the almighty ( that is ) in the love and protection of god above ; as moses saith , lord thou hast binour habitation from everlasting to everlasting ( that is ) thou art our sure help in the greatest extremity that can befall us in any age of the world . therefore build on his promise : for god and his word are all one . if wee have nothing to take to when troubles come , woe unto us : in our selves considered , wee are even as grasse , and as a tale that is told , soone vanishing . but our estate in god is durable ; wee have here no continuing citie , sicknesse may come , and death may environ us the next moment , happy are they that have god for their habitation , wee dwell in him , when we are dead ; when we leave this world , wee shall live with god for ever : the righteous is not troubled for evill tydings , hee is not shaken from his rock and stay , he feares no danger , because his heart is fixed . what a blessed estate is it to be in christ ? to have promises in him to be protected , and preserved , not onely whilest wee are in this vale of teares , but when this earthly tabernacle shall bee dissolved , even to all eternity . if our hearts be fixed on god , let us heare evill tydings of warre , or famine , or pestilence , let it be what it will , blessed men are wee . every word of god is tryed as silver in the fire ( saith the psalmist ) the promises are tried promises ; wee may safely rest upon them : but if we have nothing to take to when troubles arise , we are as a naked man in a storme without any shelter , incompassed round with distresse and misery . the promises are our inheritance , yea our best inheritance in this life ; though the lord should strip us naked , and take away all things else , yet if the promises remain ours , wee are rich men ; and may say with the psalmist , my lot is fallen into a good ground , thy testimonies are better unto me , than thousands of gold and silver . for the promises are as so many obligations , whereby god is bound to his poore creature ; and if wretched men think themselves as rich as they have bonds ( though they have never a peny in their purses ) much more may a true christian , who hath the promises of christ for his security , esteeme himselfe a wealthy person , as having many bonds whereby ( not man but ) god is engaged to him , & that not only for temporall good things , but for heavenly favours and spirituall blessings , for all which hee may sue god at his pleasure , and desire him to make good his word of truth . there is little difference betwixt a poore christian , and him that abounds in this worlds riches , onely this , the one hath wealth in his owne possession , the other hath it in gods bond , the one hath it in hand , the other in trust . as for the worldling , he hath but a cisterne when he hath most , wheras every faithfull soule hath the spring head , even god himselfe to flye unto in all distresses , who will never faile him , but be a sunne and a shield , to defend us from all evill , and preserve us in all goodnesse all our dayes . but i go on . now he which stablisheth us with you in christ , and hath also anointed us , is god. here observe , that the christian needs not onely converting but establishing grace : he that hath begun any good worke in us must perfect it : the god of strength must give us his promise to support our weaknesse , without which we cannot stand . peter was in the state of grace , and yet when god did not stablish him , wee see how he fell . the weakest beleever with the establishing grace of god will stand : and the strongest christian , without divine assistance , wil sink and fall away . whence this may bee further considered , that the life of a christian is a perpetuall dependant life : he not only lives by faith in his first conversion , but ever after : hee depends upon god for protection and strength throughout his whole course . god doth establish us in christ ; the ignorance of this makes men subject to backsliding for when we trust to grace received , and seek not for new supply , we are straight of peters condition , though all for sake thee , yet will not i , which occasioned his shamefull fall ; he had too much confidence in grace received . god is therefore faine to humble his children to teach them dependance . and usually , where any speciall grace is bestowed upon sinners , god joynes something therewith to put them in minde that they do not stand by their own strength . peter makes a glorious confession , thou art christ the sonne of the living god ; and christ honoured him exceedingly , saying , vpon this rock will i build my church ; but yet by and by , we see he cals him , satan , get thee behind me ; to teach us that wee stand not by our owne power : when wee are strong it is of god , and when we are weake , it is of our selves . iacob wrest led with the almighty , and was a prevailer , but he was fain to halt for it ; though he had the victory , and overcame at last , yet he was stricken with lamenesse all his dayes . god did this to mind him , that he had that strength whereby he prevailed out of himselfe . a christian then should set upon nothing in his owne strength : hannah saith comfortably , no man shall bee strong in his owne might , god is all our sufficiency : man naturally affects a kinde of divinity , and will set upon things in confidence of his owne abilities , without prayer and seeking of gods help ; hee thinkes to compasse great matters , and bring things to a good issue by his owne wit and discretion . oh delude not your selves , this cannot be . acknowledge god in all thy wayes , and hee shall direct thy paths : seeke unto the lord in every enterprize thou goest about ; acknowledge him in the beginning , progresse , and issue of all thy employments : what doe we but make our selves gods , when wee set upon businesse without invocation and dependance ? a christian is wondrous weake , even vanity of himselfe ; but take him as he is built upon the promises , and as he is in god , and then he is a kind of almighty person ; ●e can doe all things through christ that strengthens him . a christian is in sort omnipotent , whilst hee commits his wayes to god , and depends upon the promise ; otherwise he is weaknesse it selfe , the most impotent creature in the world. let god therefore have al the glory of our establi shing , and depend on him by prayer for the same . as all comes of his meere grace , so let all returne to his meere glory ; not to us lord , not to us , but to thy name he given the praise ; it is the song of the church militant on earth , and it is the song of the church triumphant in heaven ; that all glory is to god in the whole carriage of our salvation . the promises are in him ; hee only made the covenant , and he must performe it to us : without him we can doe nothing , labour therefore to be wise in his wisdome , strong in his strength , to be all in all in christ jesus . how shall wee know that a man hath establishing grace ? his assurance is firme , when his temptations are great , and his strength to resist , little , and yet notwithstanding he prevailes over them : sathan is strong and subtill , now if we can stand against his snares , it is a cleere evidence of greater strength than is in our selves . in great afflictions , when go● seemes an enemy , and clouds appeare betweene him and us , if then a mans faith can break through all , and in the midst of darknesse see god shining in christ upon him , and resolve , though thou kill me , yet i will trust in thee ; here is a strong establishing . in the times of martyrdome , there was fire and faggot , and the frownes of bloudy men ; but who were the persons suffering ? even many children , old men , and women , the weakest of creatures : notwithstanding the spirit of god was so strong in these feeble ones , as their lives were not pretious to them ; but the torments and threatnings of their cruell persecutors were cheerfully undergone by them , as heb. 11. here was gods power in mans infirmity . if we have not something above nature , how is it possible wee should hold out in great trials ? meanes to obtaine stablishing grace . by what meanes may a christian obtaine this stablishing grace . first , labour for fundamentall graces : if the root be strengthened , the tree will stand fast . humiliation is a speciall radicall grace ; the foundation of religion is very low ; abasement of spirit is in all the parts of holinesse : every grace hath a mixture of humility , because they are all dependances on god. humility is an emptying grace , and acknowledgeth that in our selves there is nothing . if god withhold his influence , i am gone ; if he withdraw his grace , i shall be like another man , as sampson was when his haire was cutoff . selfe-emptinesse prepares for spirituall fulnesse : when i am weak ( saith blessed paul ) then i am strong ; that is , when i feele and acknowledge my weaknesse , then my strength encreases ; otherwise a man is not strong when he is weake , but when he is sensible and groanes under the burthen of his infirmities , then is he inwardly strong . another fundamentall grace , is dependance upon god ; for considering our owne insufficiency , and that faith is a grace that goes out of our selves , and layes hold of the righteousnes of another to justi fie us , nothing can be more necessary to quiet the soule : beleeve and you shall be established : as the promises are sure in themselves , so should we repose firme confidence in them . but how doth god establish us by faith ? by working sound knowledge in us ; this is life eternall to know thee , iohn 17. when we know the truth of gods word aright , we have a firme ground to depend on : for the more a man knowes god in covenant , the more hee knowes christ and the promises , the more he will trust and rely upon them . they that know thy name will trust in thee ; saith the prophet . therefore labour for certainty of knowledge , that thou maist have a certainty of faith : what is the reason our faith is weak ? because wee are carelesse to increase in knowledge . the more wee know of god , the morewe shall trust in him . the more we know of a man that he is able and just of his word , the more safely we put confidence in him . so the more our security is in gods promises , as his bonds encrease , so our trust will be strengthened . thirdly , if thou wouldst have stablishing grace , beg it earnestly of god. our strength in him is altogether by prayer , bind him therefore with his owne promise ; beseech him to do unto thee according to his good word , he is the god of strength , desire of him the spirit of strength ; alledg to him thy own weaknesse and in ability without him , & that if he helps not , thou shalt soone be overcome : lay open thy wants in gods presence , shew him how unable thou art of thy selfe , to withstand temptations , to beare crosses , to performe duties , to doe or suffer any thing aright , turne his gracious promises into prayers , desire god that hee would stablish thee by his grace , that he would prop and uphold thy soule in all extremities . what is the reason that christians are so daunted and flie off in time of danger ? they have no faith in the promise . the righteous is as mount sinah that shall not be moved , hee builds on a foundation that can never be shaken , for the heart is never drawne to any sinfull vanity , or frighted with any terrour of trouble , till faith lets goe its hold , out of god , there is nothing for the soule safely to stay it selfe upon . no marvell to see men fall that rest on a broken reed : alas ! whatsoever is besides god , is but a creature , and can the creature be other than changeable ? the comfort that we have in god never fadeth , it is an abiding lasting comfort , such as contents the soule , and satisfies all the wants and desires of it , which things beneath can never accōplish . wee see that the heavens continue , and the earth ( without any other foundation ) hangs in the midst of the world by the bare word of the almighty , therefore well may the soule stay it selfe on that , when it hath nothing else in sight to rely upon . in this case christians should look , 1. that their principles and foundations be good : and secondly , builded strongly upon them , for the soule is as that which it relies on ; if upon empty things , it selfe becomes poore and empty ; which the devil knowing , strives to unloose our hearts from our maker , and draw us to rely upon false objects . hee sees full well , that whilest our soules cleave close to god , there is no prevailing against us by any malice , or subtilty of men or devils . the saints in him , are bold , and undaunted in the midst of troubles and torments ; indeed the sweetest cōmunion with god is , when we are beaten off from other helps ; though misery upon misery encounters us below , yet there is still succour issuing from above to a beleeving soule ; if god hath it in heaven , faith will fetch it downe , and enjoy the sweetnesse of it here . that man can never doe amisse , that hath his dependancie upon the almighty , there being no communion like that of a faithfull heart with the lord. it is the office of faith to quiet our soules in all distresses , for it relies upon god for heaven it self , and all necessary provision , till we come thither ; strengthen faith therefore and you strengthen all ; what can daunt that soul , which in the sorest affliction hath the great god for his friend ? such a spirit dares bid defiance to all the powers of darknes : sathan may for a time exercise , but hee can never wholly depresse a gracious heart . true beleevers can triumph over that which others are slaves unto ; they can set upon spirituall conflicts , and endure fiery tryalls , which others tremble to think of ; they can put off themselves , and be content to be nothing , so their god may appeare the greater , and dare undertake or undergoe any thing for the glory of their maker ; considering they are not their owne , but have given up themselves unto christ , they count not their lives , or any thing that is theirs deare for him . hee that stablisheth us with you , is god , who hath annointed us , &c. messias signifies annointed ; our nature is enriched in christ with all graces . hee is annointed with the oyle of gladnesse above his fellowes , for us , that wee might have a spring of grace in our owne nature , that god and christ being one , and we being in the lord jesus , might have all our annointing of the first annointed , for of his fulnesse we receive grace for grace . what are those graces which wee receive from christs fulnesse ? first , the grace of favour and acceptance , for the same love that god beares to christ , he beares to all his , though not in so high a degree . secondly , the grace of sanctification answerable to the grace of sanctification in him ; every renued work in us comes from christ. thirdly , the rich priviledges and prerogatives , that issue to persons sanctified ; wee have dignity for dignity , favour for favour , gracious qualifications for gracious qualifications in christ. god annoints us all in his sonne , as the oyntment that was powred upon aaron , ran downe to the skirts of his garment ; so the weakest christian is stablished with grace by christ , grace runnes from the head to poorest member , the hem of the garment ; every one that doth but touch christ , drawes vertue and strength from him . why is it called here an annointing ? because as the holy annointing , exod. 30. was not to be applied to prophane uses , so neither are the graces of the spirit , god being the author of them , to be slighted and undervalued by the professors of them . what are the vertues of this oyntment ? first , it hath a cherishing power , it revives the drooping soule , and cheares a fainting spirit , when men are ready to sink under the burthen of their sins : this easeth them . 2. annointing hath a strengthening power , it makes our limbs vigorous , so doth grace fortifie the soule , nothing more . our life is a combating life wi●h sathan , and temptations of all sorts , therefore wee need continuall annointing to make us nimble , and active in resisting our enemie ; oyle hath a suppling quality , so the spirit of god makes pliable the joynts of the soule , it supports us with hidden strength , and enables us to encounter great oppositions , & to be victorious through christ over all . grace is little in quantity , but it is mighty in operation , it carries the soule through difficulties , nothing can stand in the way of a gracious man , no not the gates of hell. the spirit of grace that is in a christian , is stronger than he that is in the world , a graine of mustard seed , the very least measure of true holinesse , is stronger than the greatest measure of opposition . a christians strength lies out of himselfe : he never overcomes by his owne power , hee can doe all things through christ assisting him , otherwise hee is a most impotent creature , unable to doe or suffer any thing , ready to give over at the least trouble , and sink under every pressure of affliction . againe , ointment doth exceedingly delight and refresh ourspirits ; as wee see the box in the gospel , when it was opened , the whole house smelt of it . so grace is a wondrous sweet thing . before wee are anointed with the spirit of christ , with stablishing grace , what are we but a company of nasty abominable persons in the eyes of god ? all things are accursed to us , and we are accursed in what ever we doe . god cannot look on us but as loathsome creatures , as the prophet saith , i would not so much as looke on thee , if it were not for iehoshaphats sake . that which makes a man , sweet is grace ; this makes our nature that is noisome and offensive in the nostrils of the almighty , in it selfe , to become pleasant and amiable . a wicked man is a vile man , an ulcerous deformed creature : grace is of a healing nature wheresoever it is : this cures our spiritual distempers , beautifying the inner man , and making the whole frame of a christians carriage , sweet and delectable . first to god , who loves the sent of his own grace wheresoever he finds it . secondly to angels ; the conversion of sinners rejoyceth them , when our custody is committed to their charge , how are they delighted with the beauty of holinesse shining in us ? the graces of god in his saints are a feast to them : the very name of a godly and gratious man , is as a sweet ointment every where . holy men when they are read of in stories , what a savour doe they cast in the church : so far as a christian is a new creature it makes him in love with himselfe , scorning to be so undervalued as to defile himselfe with base services : so farre as a man is gratious , he gives himselfe to honourable imployments ; being a vessell of grace he improves his abilities to glorious uses , esteeming things below too meane for him . grace is a wondrous pleasant thing , offensive to none , but to wicked men , that have no savour of god or goodnesse , it sweetens the soule , makes it delectable for christ & his holy spirit to lodge in , as in a garden of spices ▪ a gracious man that hath subdued his corruptions , is wondrous amiable both to himselfe , and to the communion of saints ; his heart is as fine silver , every thing is sweet that comes from him : grace is full of comfort to a mans own conscience , the sense of which enlargeth the soule to all holy services . fourthly , an ointment hath another property , it consecrates persons to holy uses ? anointed persons are raised above the ordinary ranke . the graces of gods spirit elevate men above the condition of others with whom they live . anointed persons are sacred persons , they are inviolable . touch not mine anointed , and doe my prophets no harme : we wrong the apple of gods eye , we offer indignity to christ himselfe , if we hurt these . indeed nothing can hurt them , but god by his over ruling power turnes all for their good . lastly , an ointment is a royall liquor , it will bee above all ; so the graces of gods spirit where they are , will be uppermost , they will guide and governe all . as if a man have excellent parts , grace will rule these , and make them serviceable to christ , his truth and members . if we have weaknesse and corruption , grace will subdue it by little and little , and never leave conflicting till it hath got the victory . what are our souls without gods anointing ? dead stinking , offensive to god , to good men , and to our selves : we cannot see with peace the visage of our owne soules : who can reflect seriously into his heart and life without horror , that hath no grace ? a man that sees his conscience awakened without this anointing , what is he ? surely as the body without the soule : it is not all the excellencies of the soule laid upon a dead body , or all the goodly ornaments that bedeckt it , can keep it from stinking and being a loathsome object , because it wants the soule to quicken and enliven it to good imployments : of it selfe it is but a peece of earth : all the vigor and life that the body hath , is communicated from the soule , they are beholding to our soules for many things . put the richest ornaments whatsoever upon the body , and not the spirit of grace upon the soule ( to cherish and refresh the same that it may appeare lovely in gods sight ) all is to no purpose . likewise this anointing hath relation to the persons anointed , kings , priests , and prophets . christ is primarily anointed , and all our grace is derived from him ; hee teacheth us divine things by a divine light . the poorest christian in the world ( whose heart is right with god ) sees good things with such convincing love , that he imbraces them , and ill things with such a convincing hatred , that he abhors them . a man that lives without god in the world , may talke , but he cannot doe ; he may speak of death , but he dares not die , he trembles to thinke of the last tribunall , and of resigning his soule into the hands of his maker : such an one may discourse of suffring , but when it comes to the point , his heart failes him : oh how he shrinkes when danger approacheth , what indirect courses will hee take to save his skin ? how hardly is corrupt selfe brought under ? how heavily doe men come off in this point , of doing and suffering for christ , laying downe all at his feet , and resolving to be disposed of at his pleasure in every thing ? men speak much of patience , and selfe-deniall , but they do not practise them , these vertues shine not forth in their conversation , which is the shame of religion : only a true christian hath the right knowledge of the doing of things , and is able to speak a word in due season , to reprove , to admonish , to comfort every member in the communion of saints , hath some qualification for the good of the whole body . a faithfull man is likewise spiritually anointed a priest , to stand before god almighty , he poures out his soul for himself & for others , having gods eare open at all times to his suits every sincere christi an is a favourite in heaven , he hath much credit there which hee improves for the welfare of the church here below . and hee keepes himselfe as a priest unspotted of the world : a true christian is taught of god , and knowes the meaning of that law of his which prohibiteth priests so much as to touch defiled things ; therefore he studies innocency , he runs not after the course of the multitude , neither is carried away with the streames of the times : he will not converse familiarly with those that may staine him , ( but so farre as his calling leads him ) lest he should therby contaminate his spirit . a christian priest hath his heart alwayes to the holy of holies , that so he may offer up thankes and praise to god , and offer up himselfe a sacrifice to him ; his endeavour is to kill and slay those beasts ( those lusts ) that lurk in his heart , contrary to the almighty . lastly , he that is anointed by the spirit , is a king , in regard of his great possessions , for all are ours , things present , and things to come , life and death , prosperity , and adversity , all help us to heaven . evill things are ours in advantage and successe , though in disposition they be not ours , but have a hostil disposition in thē . god over-powers the evil of things , and gives a christian a living principle of grace , to suck sweet out of sowre , & draw good out of evill . what a king is this , that even the most terrible things are at his command and work for the best unto him ? he conquers and brings under his greatest enemies , and feares neither death or judgement , nor the vengeance to come , knowing god in christ to bee his reconciled father , he rests assured , all things else will be will be at peace with him . others have kingdomes out of themselves , but in thēselves they are slaves , every lust leads them away captive : a christian is such a king , as hath a kingdome within himselfe , hee hath peace , and joy , and rest from base allurements , and terrours of conscience , hee walks by rule , and therfore knowes how to governe all ? the glory of his maker is the chiefe thing hee eyes , and to that hee referres every action . who hath annointed us , and sealed us . annointing and sealing goe together , the same god annoints us , doth also seale us . both are to secure us of our happy condition . now christ is the first sealed , iohn 6. him hath god the father sealed : god hath set christ a part from others , hath distinguished him , and set a stamp upon him to be the messiah , by the graces of the spirit , whereof he was richly beautified ; and by many miracles , whereby he shewed that he was the sonne of god ; by his resurrection from the dead : by his calling of the gen tiles , and many other things . christ being sealed himselfe , he sealed all that he did for our redemption with his bloud , and hath added for the strengthening of our faith , outward seales , the sacraments to secure his love more firmly to us . but in this place another manner of sealing is to be understood . for here is not meant the sealing of christ , but the sealing of us that have communion with him . the same spirit that seales the redeemer , seales the redeemed . what is the manner of our sealing by the spirit ? sealing we know hath divers uses . first of all , it doth imprint a likenesse of him that doth seale : when the kings image is stamped upon the wax , every thing in the wax answers to that in the seale , face to face , eye to eye , body to body . so wee are said to be sealed , when we carrie in our soules , the image of the lord jesus , for the spirit sets the stamp of christ upon every true convert , there is the likenesse of christ in all things to be found in him : as the child answers the father , foot for foot , finger for finger in proportion , but not in quantity . so it is in the sealing of a beleever , there is a likenesse in the soule that is sealed by the spirit to the lord jesus , there is understanding of the same heavenly supernaturall truthes ; there is a judging of things as christ judgeth , a loving of that which he loves , and a hating of that which hee hates , a rejoycing to doe that which he delights in , and a griefe to commit any thing that displeaseth his majestie ; every affection of the soul is carried that way , that the affections of our blessed saviour are carried in proportion , every thing in the soule is answerable to him in its degree . there is no grace in christ , but there is the like in every christian in some measure : the obedience of christ to his father , even to the death , is to be found in every true christian . the humility whereby christ abased himselfe , it is in every renued heart . christ works in the soule that receives him , a conformity to himselfe . the soule that beleeve ; that christ hath loved him ; and done such great things for him , is ambitious to expresse christ in all his wayes . being once in christ , we shall delight to be transformed more and more into him . to beare the image of the second adam upon our breasts , to make it appeare that jesus christ lives in us , and that wee live not to our selves , but to him that died for us , to be meeke and heavenly minded as hee was , talking and discoursing of spirituall things , going about doing good every where , active for god , fruitfull in holinesse , doing & receiving all the good we are able , drawing others from this world to meditate of a better estate , labouring for the advancement of gods kingdome , and approving our selves to him ; this is one use of sealing , to imprint a likenesse . a second use of a seale is distinction ; sealing is a stamp upon one thing among many , it distinguisheth christians from others , as we shall see after . againe , it serves for appropriation ; men seale those things that are their owne ; merchants we see set their stamp on those wares which they have , or meane to have a right unto : it pleaseth god thus to condiscend unto us , by applying himselfe to humane contracts . hee appropriates his own , to shew that hee hath chosen and singled them out , for himselfe to delight in . sealing further serves to make things authenticall , to give authority and excellencie : the seale of the prince , is the authority of the prince : this gives validity to things answerable to the dignity and esteeme of him that seales . these are the foure principall uses of sealing . and god by his spirit doth al theseto his . 1. he stamps his own image upon us , he distinguisheth us from others , even from the great refuse of the world . god by his spirit appropriates us to himselfe , hee makes us to be his , and shewes that we are his , hee likewise authorizethus , and puts an excellencie upon us , to secure us against all temptations ; when wee have gods seale on us , we stand firme in the greatest triall : who shall seperate us from the love of god ? wee dare defie all objections of sathan , and accusations of conscience whatsoever . a man that hath gods seale , stands impregnable in the most tempestuous season . for it is given for our assu rance , and not for gods , the lord knowes who are his , hee seales not because he is ignorant , but for our comfort and establishment . whether is the spirit it selfe this seale , or the work of the spirit , and the graces thereof wrought in us ? i answer , the spirit of god where it is , is a sufficient seale that god hath set us out for himselfe , for whosoever hath the spirit of christ , the same is his . he is the author of our sealing , so that except you take the spirit for that which is wrought by the spirit , you have not the comprehension of sealing , for , that which the spirit worketh , is the seale ; the spirit goes alwayes with his owne mark and impression ; other seales when they are removed from the stamp , the stamp remaines still ; but the spirit of god dwells , and keepes a perpetuall residence in the heart of a christian , guiding him , moving him , enlightning him , governing him , comforting him , doing all offices of a seale in his heart , till hee hath brought him to heaven . the holy ghost never leaves us , it is the sweetest inhabitant that ever lodging was given to ; he doth all the saving good that is done to the soule , and is perpetually with his own work in joy and comfort ; though he seeme sometimes to be in a corner of the heart , and is not easily discerned , yet he alwayes dwels in his sealed ones . what is that stamp , that the spirit seales us withall ? the spirit works in this order for the most part ; first of all , the spirit doth together with the word ( which is the instrument , and the chariot wherein it is carried ) convince us of the ill that is in us , and the misery attending on us for the same . it convinceth us of sinne , and the fearefull estate we are in by that , and abaseth us thereupon , therefore it is called the spirit of bondage , because it makes a man tremble and quake , till he see his peace made up in christ. when hee hath done this , then he convinceth us of righteousnesse , by a sweet light discovering the excellencies of the lord jesus , and the remedy in him provided for sinners . god opens the eye of the soul , to see the all-sufficiency of his sons sanct●fication , and inclines the heart to cast it selfe by faith upon him . when we are throughly convinced of the ill that is in us , and of the good that is in christ , and are moved by the holy ghost , to go out of our selves and imbrace reconciliation in the lord jesus , then a superadded worke is vouchsafed unto us ; for the spirit daily perfecteth his owne work ; he addes therefore after all , his seale , to confirme us ; which seale is not faith : for the apostle saith , after you beleeved , you were sealed , where we see the work of faith and sealing distinguished : first the soul is set in a good estate , and then followes assurance and stablishment . but what needs confirmation when we beleeve ? is not faith confirmation enough ? when a man may know by a private reflect act of the soule , that he is in the state of grace ? this act of ours in beleeving is oft terribly shaken ; and god is wondrous desirous that we should bee secure of his love ; hee knowes hee can have no glory , nor we any solid peace else : therfore when we by faith have sealed to his truth , he sees that wee need further sealing that our faith be currant and good ; for all is little enough in the time of temptation , the single witnesse of our soul is not strong enough in great assaults . for sometimes the spirit is so tossed and disquieted with temptations , that we cannot reflect aright on our selves , nor discerne what is in our own brests without much adoe ; therefore god first workes faith to apply the promise , whosoever beleeves in christ shall be saved . i beleeve in christ , therefore i shall be saved , and then sealeth this beleefe with an addition of his holy spirit ; for this sealing is a work upon beleeving , an honouring of faith with a superadded confirmation . how shall wee know that there is such a spirituall sealing in us ? i answer , when we truly beleeve , the spirit of adoption , reveales unto us that we are the sonnes of god , by a secret whispering , and intimation to the soule , ( which the beleeving heart feeles better than i am able to expresse ) saying , be of good comfort , thy sins are forgiven ; there is a sweet kisse , vouchsafed to the soule : the lord refresheth it with the light of his countenance , and assures it , that all enmity is now slaine : i am thy salvation , thou art for ever mine , and i am thine ; because thou beleevest , behold thou art honoured to be my child . againe the spirit of adoption quickens and fils the soule with heavenly ejaculations to god , it stirs up servent supplications to cry abba father . the soule when it truly beleeves , hath a bold and familiar speech to god. there are two things in the prayer of a christian that are incompetible with a carnall man : there is first an inward confidence , and secondly , an carnestnesse in the soule , whereby he goes to god as a child to his loving father , not considering his owne worthinesse or meanes , but the constant love that is bore to him . this spirituall speech of god to the soule , and of the soule to god , is an evident demonstration of our truth in grace , because we can do that which no hypocrite in the world can attaine to . thirdly , this sealing of the spirit after wee beleeve , is knowne by the worke of sanctification which it effecteth in us ; the holy spirit seales our spirits , by stamping the likenesse of christ upon us ; so as when a man finds in his soule , some lineaments of the heavenly image , he may know therby , that hee is translated from death to life ; when he finds his heart subdued to humility and obedience , to such a holy and gratious frame as christs was ; he may cleerely discerne that he hath something more than the old man in him : when a man can say , naturally i am proud , but now i can abase my selfe ; naturally , i am full of malice , now i can love , and pray heartily for my enemies ; naturally i am lumpish & dead-hearted , now i can joy in the holy ghost ; naturally , i am apt to distrust the lord , and be discontented with my condition , now i can rest securely upon his promise and providence : sin hath been my delight , now it is my sorrow and heart-breaking , i finde somewhat contrary to corruption in me . i carry the image of the second adam about me now : i say , whosoever hath this blessed change , may rest assured of his right to happinesse . know you not that christ is in you , except you be reprobates , saith the apostle . a christian that upon a through search finds something of christ alwayes in his soule , can never want a sweet evidence that he is sealed to the day of redemption . the fourth way is by the joy of the spirit , which is the beginning of heaven as it were , and a possessing of glory before our time ; there are few of gods children , but in the cours of their pilgrimage , first or last , have this divine impression wrought in them , enlarging and ravishing their soules to joy in the almighty . yet this is especially seene after conflict , when the soule hath combated with some strong corruption or temptation , to him that overcomes wll i give of the hidden mannah , saith christ , and a white stone which none can reade but he that hath it , that is , hee shall have assurance that he is in the state of grace , and the sweet savour of goodnesse it selfe shall be his portion ; usually god gives comfort after wee have conflicted with some sinfull disposition and have got the victory , as we see in iob , after god had exercised that champion a long time , at the last hee discovered himself in a glorious manner to him . in the midst of afflictions , when a christian is under great crosses , and god sees hee must bee supported with spirituall strength , or else he sinks , then he puts in with supply from above : when the creature cannot help us , the creator of all things will. thus paul in the midst of the dungeon being sealed with the spirit , sang at midnight when he was in the stocks : and so david in the midst of persecution : daniel in a lions den : the three children in the fiery furnace , &c. god doth as parents , smile on their little ones when they are sick and dejected : hee reserves his choisest comforts for the greatest exigents : when god hath a great worke for his children to doe , or some sharpe suffering for them to undergoe , as an incouragement before-hand , hee oft enlargeth their spirits that they may be able to go through all . as our saviour christ had iames and iohn with him upon the mountaine , to strengthen thē against his ensuing suffering . let us then examine our selves by that which hath beene delivered : hath god spoken to thy soule and said , i am thy salvation , thy sinnes are remitted , and thy person received into my favour : doth god stirre up thy spirit to call upon him , ( especially in extremity ) and to go with boldnesse and earrestnesse to his throne ? surely this is an evidence of the seale of the spirit , for who ever wants this , cannot look god in the face , when distresse is upon him : saul in this case goes to the witch , and achitophel to desperate conclusions : iudas in extremity , we see what becomes of him ? so every one that hath not this sealing of the spirit , ( to whom god speakes not peace by shedding abroad the love of christ in his heart ) must needs sinck as lead in the bottome of the sea , which hath no consistence , till it come to the center , to hell. did you ever feele the joy of the spirit in holy duties , after inward striving against your lusts , and getting ground of them ; this is a certaine signe that god hath sealed you . but you will say , how can that be a seale ? a seale continues with the thing , but the joy of the spirit comes after the work of the spirit , and abides not with us ? i answer , though wee have not alwayes the joy of the spirit , yet we have the spirit of joy , which though it be not knowne by joy , yet may be discerned by its operation and working . a christian may have a gracious work of the spirit in him , and yet want the delight and joy of the spirit ; therefore when that failes , look to thy sanctification , and see what resemblance of christ is formed in thee . see 〈◊〉 〈◊〉 heart be humble and broken , if thou have a heavenly disposition like to thy saviour ; when the joy of the spirit ceaseth , goe to the work of the spirit , and from the work of the spirit , to the voyce of the spirit ; canst thou cry to god with strong supplications ? or if thou canst not pray with distinct words , canst thou mourne and groane ? the spirit helps our infirmities , when wee know not what to ask . this sighing & groaning is the voyce of gods spirit , which hee will regard wheresoever he finds it . this made iob in his distresse , to swim above water . if one be in the midst of extremity , and can seriously seek to god , it is an undoubted signe that such a one is sealed , especially when the corruption of his soule joynes with sathans temptations the more to afflict him ; for a sinner in the midst of stormes & clouds of darknesse , then to cast anchor , and quiet his soule in christ , argues great faith : so when a temptation closes with our corruption , and affliction yeelds ground to further the temptation , then to pray and rely securely upon god , is a gracious signe ; for sathan useth the afflictions we are in , as temptations to shake our faith ; as thus , canst thou be a child of god , and be so exercised ? so vilified , so persecuted ? didst thou belong to christ , would ever these crosses , & losses , and miseries have befallen thee ? deceive not thy selfe : thus affliction is a weapon to temptation , for sathan to help his fiery darts with , he having such a dangerous party in us ( as our own corruption ) doth us the more harme continually . how shall a man know whether god hath a part in him ? i answer . if he can run against the streame ; if he find his soule resisting sathans temptations , & raising him above afflictions , standing out , and combating with corruptions to the uttermost ; whē he can check his carnal heart that drawes him downwards , saying : why art thou cast downe , o my soule , and why art thou disquieted within me : it is a good signe . david found inward corruptions , and outward afflictions joyning with sathans temptations , to depresse his spirit , hereupon he chides his owne soule . why is it thus with thee , why art thou dejected in this manner ? and then he layes a charge upon it , trust in god. whatsoever hardship wee meet with in the world , yet there is hope in god still ; though we can find little comfort below , yet there are rivers of consolation above ; it argues a gracious heart to quiet ones selfe in god in the worst times . i beseech you let us labour to have our soules sealed with the spirit of god , to have further and clearer evidence of our estate in grace ; it is a blessed thing to have christ live in us , the enemies of our salvation are exceeding many , and how soone death or judgement may ceaze us , wee know not , god will set none at his right hand , but his sheep , those that have his owne image on them ; his best sheep have no outward mark , but an inward ; the world sees not their beautie , the kings daughter is all glorious within . how comfortably will the soule commend it self to christ , when it finds it selfe stamped with the spirit of christ ? when he can chearefully say , lord jesus receive my soule ; thou that hast redeemed me by thy bloud , and sealed me by thy spirit , acknowledge thine owne likenesse in me , though it be not as it should be , yet there is somwhat of thine in me . beloved , wee must not give false evidence of our selves , as wee must not against others ; what a comfort hath a sealed soul in the houre of death , and in all extremities ? what a difference is there betweene such a soule , and others in the time of affliction , as in the time of pestilence , warre , and persecution for christ ? the soul that is sealed knowes that hee is marked out for happinesse in the world to come . whatsoever befalls him in this life , hee knowes that god in all confusion of times knows his own seale ▪ and that his destroying angell shal spare and passe over those that are marked , ezech. 9. and though our bodies escape not , yet our soules shall . iosias wee see was taken away from the evill to come , and lot was delivered from the judgement of the sodomites . if wee partake not of the sinnes of the wicked , wee shall never partake of their plagues ; god hath a speciall care of his little ones in this life , and if hee take them away , yet their death is pretious in his sight ; hee will not part with them but upon speciall consideration : he sees if they live it will be worse for them , their pretious soules are in continuall danger ; hee sees it is best for them to be gathered to god , and the soules of perfect ones in heaven , therefore hee provides a shelter to free them from all stormes on earth . and as hee hath an eye over them in regard of outward miseries ; so in respect of spirituall corruption and infection ; as revel . 7. gods holy ones were sealed , so many of such a tribe , and so many of such a tribe , to signifie , that god hath alwayes some that hee will keepe and preserve from the leaprous contagion of sinne , and antichrist ; even in evill times god hath his little flock still . in the obscure ages of the church , 900 yeares after christ , when there was little learning and goodnesse in the world , and egyptian darknes had over-spred the earth . god had alwayes sealed ones , marked out for himselfe , whom he preserved from the danger of dark times ; why then should wee be afraid of evill tidings ? let any affliction or death it selfe come , christ will know his own stamp in us , he hath a book of remembrance , for those that are his , and when hee gathers his jewells , they will bee highly set by . god in common calamities suffers his luggage , ( wicked men ) to goe to wrack , but he will secure his jewels , his darlings , what ever come of it ; labour therefore to bee a sealed person . but you will say , what shall i account of my self , if there bee but a little signe of grace in me ? be not discouraged , you know in wax , though the stamp be almost out , yet it is currant in law notwithstanding . put the case the stamp of the prince be an old coyne , is it not currant though it bee crackt ? suppose the mark of the spirit , should bee dim and blurred , scarce discernable in us , ( this ought to bee our shame and griefe ) yet some evidences of grace are still remaining ; there are some sighes and groanes against corruption , which may continually support us : if we mourne in our spirits , and doe not joyne with our lusts , nor allow our selves in them , this is a divine impression , though it bee ( as it were ) almost worne out : the more comfort wee desire , the fresher she should keepe this seale of comfort . and labour to grow in faith and obedience , that we may reade our evidence cleerely , that it be not over-growne with the dust of the world , so as we cannot see it . sometimes gods children have the graces of the spirit in them , yet they yeeld so much to feares and doubtings , that they can read nothing but their corruption . when we bid them puruse their evidences , they can see nothing but worldlinesse , nothing but pride and envie , because they grieve the holy spirit by their negligence and distrust . though there be a stamp in them , yet god holds the soule from it , and gives men up to mistake their estates , for not stirring up the graces of his spirit in them . honour god by beleeving , and he will honour thee by stamping his spirit more cleerely on thee , what a comfort is it to have the evidence of a gratious soule at all times . when a man carries about him the marke of the spirit , what in the world can discourage such a soule ? on the contrary , if a man have not something above nature in him , when death & judgement comes , how miserable is his condition ? if a man be a king or an emperour of the world , and have not an interest in christs righteousnesse , ere long he shall be stripped of all , and adjudged to eternall torments . oh the excellency of mans soule , a jewell more to be prized then a princes diadem . it is the solly of the times to set up curious pictures , but what a poore delight is this in comparison of the ambition of a true christian , to see the image of christ stamped in his soule , to finde the joy of the spirit , and god speaking peace to his inner man. the transforming of our selves into the image of christ , is the best picture in the world ; therefore we should labour for the new creature , that as we grow downeward one way , we may grow up towards heaven another ; that as the life of nature decayes , so the spirituall life may bee more active and working . it should be our daily study while we live in this world to attain that holinesse , without which no man shall ever see god. there is besides the common broad seale of god , his privie seal . what is the reason that many proud hearted persons are damned ? the truth is , they are all for externall contentments , and despise the ordinances of god : for though they stand upon their admission into the church , upon the common seales and prerogatives ( which in themselves are excellent ) yet relying on these things overmuch betrayes many soules to the devill in the time of distresse . it is an other manner of seale than the outward seale in the sacrament , that must settle peace in the conscience . when once the beginnings of faith are wrought in us , then wee may with comfort thinke upon our receiving of the communion , but the speciall thing to be eyed , is the hidden seale . if the externall meanes work no inward sanctificatiō in our hearts , we shall be the worse rather than the better for them : yet we must not be so prophane as to think slightly of gods ordinances , they are of great consequence . for when satan shakes the confidence of a christian , and saith , thou art an hypocrite , god doth not love thee ; these help us to hold out : why saith the soule , i can speak by experience that i have found the contrary ; the lord hath removed my feares , he hath pardoned my sinne and accepted my person , he hath given me many pretious promises to support my spirit . here is the excellency of the sacrament , it comes more home to me , it seales the generall promises of god particularly to my selfe : for finding the inward worke of the spirit in my heart , and god having strengthned my faith by the outward seale , i can defie satan with all his accusations , and look death in the face with comfort . we should labour therefore to observe gods sealing dayes , when he uses to manifest himselfe to his people ; which though it may be every day ( if wee be spiritually exercised ) yet it is in the lords day more especially , for then his ordinance and his spirit go together . now there is a sealing of persons , and of truths , besides the sealing of our estates , that we are the children of god ; there is a sealing of every particular truth to a christian. for where there is grace to beleeve the truth , god seales those truths firmely to that soule by the comforts of his spirit . for example , this is a truth , whosoever beleeves in christ , shall not perish but have everlasting life . now the same spirit that stirs up the soule to beleeve this , seales it fast upon the conscience even to death ; there is no promise , but upon our beleeving the same , it is sealed by god upon us : for those truths only abide firme in the soule which the holy ghost sets on . what is the reason that many forget their consolations , the reason is they heare much but the spirit settles nothing on their hearts . what is the reason that lettered men many times stand out in their profession to blood , whereas those that are more able and learned , yeeld to any thing . the reason is , the knowledge of the one is set fast upon the soule ; the spirit brings his seale and this mans knowledge close together : whereas the learning and abilities of the other , is only a discoursive thing swimming in the braine without any sollid foundation ; their knowledge of truths is not spiritual : they see not heavenly things by heavenly , but by a naturall light . those that would not apostatize , must have a knowledge sutable to the things they know ; they must see spirituall things by the spirit of god. therefore when we come to heare the word , wee should not come with strong conceits of our owne , to bring all to our wits , but with reverent dispositions and dependance upon god , that he would teach us together with his ministers , and close with his ordinances so as to fasten truths upon our soules , else shall wee never hold out : for that which must stablish and quiet the soule , must bee greater than the soule . in time of tentations when the terrours of the almighty encompasse us , when god layes open our conscience , and writes bitter things against us , those truths that most satisfie the soule at such a time , must be above the naturall capacity of the soule , therefore saith the apostle , it is god that establishes , and god by his spirit that seales us up unto the day of redemption , because divine truths of themselves in the bare letter , cannot stirre up the heart ; it is only the blessed spirit , which is above our spirits , that must quiet the conscience in all perplexities ; the lord can soone still the soule when he settles spirituall truths upon it : therefore go to him in thy distresse and trouble of minde ; send up ejaculations to god , that hee would seale the comfort revealed in his word to thy soule , that as it is true in it selfe , so it may be true to thee likewise . this is a necessary observation for us all . oh we desire in the houre of death to finde some comforts , that bee standing comforts , that may uphold us against hell and judgement . know that nothing will do this but spirituall truths spiritually knowne , but holy truths set on by the holy ghost upon the soule . oft therfore enter into thine heart and examine upon what grounds and motives thou beleevest ; consider well what it is thou beleevest , and upon what evidences , and withwhat light , otherwise expect not to find sollid peace . what course may a christian generally take when hee wants comfort and inward refreshing . there are in 1 iohn 5. three witnesses in heaven , & three in earth , to secure us of our estate in grace : the three witnesses in heaven are , the father , the word , and the holy ghost : and the three witnesses in earth are , the spirit , the water , and bloud : and these three on earth , and those three in heaven agree in one . now by the spirit here is meant the feelings and sweet motions thereof , the water may well be the laver of sanctification , & by bloud is understood the sufferings of christ for our justification . when therefore wee find that extraordinarie seale i spake of before ( the joyes of the spirit of god ) that it is not in us . what shall we doe ? shall wee despaire then ? no , then goe to the water ; when the witnesse of the spirit is silent , goe to the work of the spirit , see what gracious dispositions are found in thee . i , but what shall we do if the waters be troubled in the soule , as some times there is such a confusion , that we cannot see the image of god upon it in sanctification . then goe to the bloud , there is alwayes comfort ; goe to the fountaine set open for iudah and ierusalem to wash in , that is never dry . if we find much sinne upon our consciences , and no peace in our hearts ; apply the bloud of sprinkling , that will give rest . when thou findest nothing but corruption and filthinesse in thy soule , when thou seest neither joy nor sanctification of spirit , goe to the lord jesus , and hee will purge thee from all guilt , and wash thee with clean water . but to goe on . who hath sealed us , and given us the earnest of his spirit in our hearts . this is the third word , borrowed from humane contracts , to set forth gods gracious work in the soule : annointing wee had before & sealing ; now here is earnest . the variety of expression shewes , there is a great remainder of unbeliefe in the soule of man , which causeth the blessed spirit to use so many words to manifest gods mind , and assure the soule of salvation , stablishing , annointing , sealing , and earnest . and indeed so it is , howsoever we in the time of prosperity ( when all things goe well with us ) are apt to presume our estate is good , yet in the houre of death when conscience is awaked , we are prone to nothing so much as to call all in question , and beleeve the lies and doubts and feares of our owne deceitfull hearts , more than the undoubted truth and promise of god. therefore the lord takes all courses to establish us , he gives us rich and pretious promises , hee gives us the holy spirit to confirme us in those promises , he seales us with that spirit , and gives us a comfortable earnest thereof , and all to settle these wretched & unbeleeving hearts of ours . so desirous is god that wee should be well conceited of him , that hee loves us better than wee love our selves ; hee prizeth our love so much , that he labours by all meanes to secure us of our eternall welfare ; as knowing , that except we apprehend his love to us , wee can never love him againe , nor delight in him as we ought to doe . now the spirit is an earnest of our inheritance in heaven , wee are sonnes here indeed ; but wee are not heires invested into the blessed estate we have title to ; god doth notkeep all our happinesse till another world , but gives us somewhat to comfort us in our absence from our husband ; hee gives us the holy ghost in our hearts , as a pledge of that glorious condition , which wee shall one day have eternally with him ; this is the meaning of the words . but to shew you more particularly , in what regard the spirit is called an earnest . first of all , you know an earnest is used , for security of a contract . so the holy spirit doth secure us of the blessed estate , we shall have in heaven for ever . secondly , an earnest is part of the bargaine , a part of the whole which is secured , though it be a very little part , yet it is a part ; so it is with the spirit of god , in its gracious work upon our hearts , the joy of the spirit is a part of that full joy and happinesse , which shall bee revealed hereafter to us . thirdly , an earnest is little in comparison of the whole ; so the spirit in the work and graces therof , is little in regard of that fulnesse which wee shall have in heaven ; but though an earnest be smal in it selfe , yet it is great in security ; a shilling secures a bargaine of a thousand pound we see ; wee value an earnest not for its owne worth , so much as ( for that which it is a pledge of ) for the excellent bargaine and rich possession which it doth interest us unto : so the spirit of god with its blessed effects in the soule , the joy and peace of the spirit , chearing and reviving perplexed sinners ; this earnest , i say , though it be little in it selfe , yet it is great to us in respect of the assurance that we have by it . againe , it hath the terme of an earnest , because an arnest is given rather for the security of the party that receives it , than in regard of him that gives it ; so god gives us the earnest of his spirit , grace and comfort in this life , not so much for god , for hee meanes to give us heaven and happinesse , when wee are dissolved : as he hath passed his promise , so hee will undoubtedly performe the same ; hee is lord and master of his word , hee is jehovah that gives a being to his word , as well as to every other thing : but notwithstanding having to doe with mistrustfull , unbeleeving men , hee is pleased to condiscend to our weaknesse , hee stoops to the lowest capacity , and frames his speech to the understanding of the simplest soule ; for which purpose this terme of earnest is here borrowed . in these respects the spirit of god together with the graces of it , and the comforts it brings ( for they are not divided ) is called an earnest . and thus having cleared the point , we will observe this doctrine for our further instruction . that a christian ought to be , and may be assured of his interest in god , because ( as i said before ) an earnest is given not so much for gods sake , as for our sakes ; this then must needs follow from hence , either none have this earnest , or else those that have it , may be assured of their comfortable condition . otherwise god is fickle , and playes fast and loose with his children , which is blasphemy to affirme . besides , if none have this earnest , then the apostle speaks false , when he saith , god hath stablished us , and given us the earnest of his spirit , which is horrible impiety once to conceive . if this be so , then either such as have this seale and earnest of the spirit , may be assured of their estate in grace or not ; and if not , where is the fault ? will not god really and truly vouchsafe unto his people this earnest of the spirit in their hearts ? vndoubtedly he will , he is desirous that wee should be perswaded of his love in all things , and therefore we may and ought to bee assured of his favour towards us : s. iohns whole epistle containes little else , but sundry markes & evidences how we may know that wee are the children of god : wherefore was christ himselfe sealed of the father to the office of mediatour ? wherefore did he die and rise againe ? and wherefore doth hee still make intercession for us in heaven ? that wee should doubt of gods love ? ( when as he hath given us that which is greater than salvation , yea greater than al the world , even his owne sonne . ) no certainly ; can we desire a more ample testimony of his favour , than he hath already bestowed upon us ? is it not the errand of all gods mercies to bring us neerer to him selfe ? that we should not doubt of his love , but rest securely upon him : why then doe we distrust the almighty , who is truth it selfe , and never failed any ? yet we must know that christians have not at all times alike assurance of their interest , for there is an infancy of grace , where in we are ignorant of our own condition . and there is a time of desertion , when as god to make us looke better to our footing , leaves us a little , as if he would forsake us quite , when indeed hee onely withdrawes his assistance for a while to make us cleave the closer to him . there be also certain seasons , wherin though we are assured of gods favor , yet we have no feeling or apprehension of the same which differeth in christians much , according as they are more or lesse sensible of their estates . some againe use not that care and diligence in the use of meanes which god requires , whereupon they are justly deprived of that inward peace and comfort which others enjoy . there is a difference likewise in growth and continuance in christianity , some are strong christians , and some weak , answerable whereunto is the difference of assurance of gods love usually in the hearts of his people . nay , it s possible that for a long time , the lords iewels ( his redeemed ones ) may want this blessed comfort . for wee must conceive there is a double act of faith . first , an act , whereby a poore distressed sinner casts himselfe upon god as reconciled to him in christ. secondly , there is a reflect act , whereby knowing that wee rely upon the truth and promise of the almighty , we have assurance of his favour . now a man may performe the one act , and not the other : many of the saints sometimes can hardly say that they have any assurance , but yet notwithstanding , they will daily cast themselves upon the rich mercy and free grace of god in jesus christ. besides , there are many things which may hinder this act of assurance , because ( together with beleeving ) god may present such things to my minde as may so damp and disquiet my soule , that i cannot have any definitive thoughts , about that which god would especially have mee to thinke upon . as when god will humble a man , he takes not away the spirit of faith wholly from him , but sets before such a sinfull creature , his anger and sore displeasure , together with the hellish torments and paines of the damned , as due to his soule ; which makes him for the present to be in an estate little differing from the reprobate : so that he is far from saying , he hath any assurance at that time : yet notwithstanding he doth not leave off nor renounce his confidence , but casts himselfe upon gods mercy still ; though the lord kill him , yet will he trust in him , although he sees nothing but terror & wrath before him . this god doth to tame our presumption , and prepare us for the enjoyment of his future glory . if we feele not sense of assurance , it is good to blesse god for what we have . wee cannot denie but god offers himselfe in mercy to us , and that hee intends our good thereby : for so we ought to construe his mercifull dealing towards us , and not have him in jealousie without ground . had wee but willing hearts to praise god , for that which we cannot but acknowledge comes from him , he will bee ready in his time to shew himself more cleerely to us . we taste of his goodnesse many wayes , & it is accompanied with much patience : and these in their natures should leade us , not only to repentance , but to neerer dependance on him : we ought to follow that which god leads us unto , though he hath not yet acquainted us with his secrets . these things we must observe , that we give not a false evidence against our selves , though wee have not such assurance as wee have had , yet alwayes there is some ground in us whereupon we may bee comforted , that wee are gods children , could we but search into it . let us not then be negligent in labouring for the same , and in the lords good time we shall certainly obtaine it : it is the prophanenesse of the world that they improve not those helpes which god hath afforded for this purpose . nay they had rather stagger and take contentment in their own wayes , saying ; if god will love mee in a loose licentious course , so it is , but i will not give diligence to make my calling and election sure : i will never barre my selfe of such profits and delights , nor forsake all , chiefly to minde spirituall things . whereas wee ought constantly to endeavour for assurance of grace , that god may have honour from us , and we the more comfort from him againe ; that we may live in the world above the world , and passe cheerefully through the manifold troubles and temptations which hefail us in our pilgrimage . a man in his pure natu rals will swell against this doctrine , because he feeles no such thing , and thinks what is above his measure , is hypocrisie . he makes himselfe the rule of other christians to walke by , and therefore values and esteemes others by his uncertaine condition : but the heart of a christian hath a light in it , the spirit of god in his soule makes him discerne what estate he is in . in a naturall man all is dark , hee sees nothing because his heart is in a dungeon , his eye being dark , the whole man must needs be in blindnesse . all is alike to him , he sees no difference betweene flesh and spirit , and therefore holds on in a doubting hope ; in a confused disposition and temper of soule to his dying-day . but a christian that labours to walk in the comforts of the holy ghost , cannot rest in such an unsetled estate ; he dares not venture his eternall welfare upon such infirme grounds : what ? to depart this life , and be tossed in uncertainty , whether a man goes to heaven or to hell ! what a miserable perplexity must such a soule needs be in ? therefore he is still working out his salvation , and storing up of grace against the evill day . and well may this condition challenge all our diligence in labouring for it : because it is neither attained nor maintained without the strength and prime of our care , for the sense of gods favour will not bee kept , without keeping him in our best affections , above all things else in the world besides ; without keeping of our hearts constantly close and neere to him , which can never bee done without keeping a most narrow watch over our loose spirits , which are ever ready to stray from him , and fall to the creature . it cannot be kept without exact walking , and serious selfe-deniall . but what of that ? can wee spend our labours to better purpose ? one sweet beame of gods countenance will requite all abundantly . a christian indeed undergoes more trouble and paines ( especially with his own heart ) than others do , but what is that to his gaines ? one day spent in communion with god , is sweeter than a thousand without it . what comforts so great as those that are fetched from the fountaine ? oh woe to him that savours not these heavenly , but lingers after carnall comforts . it cannot but grieve the holy spirit , when the consolations of the almighty are either forgotten , or seem nothing to us . but why doth the spirit thus establish and seale us , and conveigh grace to our soules ? why doth that doe all ? because since the fall we have no principles of supernaturall good in us ; and there must be a principle above nature to work grace in our barren hearts . againe there is still remaining in us an utter aversnesse to that which is spiritually good in the best , therefore there must bee somewhat to over-power their corrupt disposition . but why the spirit rather than the father or the sonne ? hee comes from both , and therefore is fit to witnesse the love of both ; the holy ghost is in the breast of the father and the sonne , hee knowes their secret affection towards us . a mans spirit is acquainted with his in most thoughts : the blessed spirit is privie to the hidden love of god , and of jesus christ to us poore creatures , which we are strangers unto , therefore none so fit to cheere and revive us . indeed the love originally is from the father , but in regard of application of what is wrought by the sonne , all proceeds from the holy ghost ; he receives grace from christ for us . it must needs be so , because no lesse than the spirit of god can quiet our perplexed spirits in time of tentation . for when the conscience of a guilty person is affrighted , what man can allay its feares ? that which must settle a troubled spirit , must be a spirit above our owne . it being no easie thing to bring the soule and god together after peace is broken : we have both wind and tide against us in this businesse , grace being but weak , and corruption strong in the best of us . we should labour therfore for heavenly spirits , & get somthing more than a man in us . there can never be any true peace attained , till the spirit from above settle it in our souls . an unsanctified heart is an unpacified heart . if there be a neglect of holinesse , the soule can never bee soundlyquiet ; where there is not a cleare conscience , there cannot be a calm cōscience , that is a generall rule . sinne like ionas in the ship will raise continuall stormes both within and without a man. take away god once , and farewell all true tranquillity . spirituall comforts flow immediatly from the spirit of comfort , who hath his office designed for that purpose . but how shall we know that we have the spirit ? how may a man know that hee hath a soule ? by living and moving , by actions vitall , &c. even so may a man know hee hath the spirit of god by its blessed effects and operations : it is not idle in us , but as the soule quickens the body , so doth the spirit the soule . every saving grace is a signe that the spirit is in us . wheresoever the spirit dwells , hee transformes the soule , & changes the party ( like himselfe ) to be holy , and gracious , this is an undoubted symptome of the spirits habitation . secondly , all spirituall graces are with conflict , for that which is true , is with a great deale of resistance of that which is counterfeit ; the flesh still lusts against the spirit , and satan cannot endure to see any man walk cōfortably to heaven . what , thinks hee , such a base creature as this is to have the earnest of salvation , to live here as if hee were in heaven already , and to defie all opposite powers ; sure hee shall have little peace this way , i will disquiet and vex his spirit ; if he will goe to heaven , hee shall go mourning thither . this is the reasoning of the cursed spirit , whereupon hee labours to shake our assurance , and follow us with perplexities . the grace and comfort of a christian , is with much conflict and tentations , not only with satan , but with his owne heart ; which so long as guilt remaines , wil ever be misgiving and casting of doubts ; there must therfore be a higher power , than the soule of man to quiet and allay its owne troubles . thirdly , the spirit enables us to the practise of those duties , which by nature wee are averse unto , as to love an enemie , to overcome our revenge , to be humble in prosperity , and contented with any estate . it drawes our affection heavenward , and makes us delight in god above all , as our best portion . hee that hath the spirit , joyes in spirituall company and imployment ; he hates sinne as being contrary to that blessed earnest which hee hath received . he looks on things as god doth , and approves of the same , as hee is made more or lesse spirituall thereby , and so is brought neerer to that fountaine of goodnesse , god himselfe ; by them he esteemes his best being to be in christ , and therefore labours more & more to be transformed into his likenesse . he values nothing in the world further than it conduceth to his spirituall welfare . if all be well for that , hee accounts himselfe happy whatsoever else befalls him . indeed where the spirit hath taken up his firme abode , that soul will little set by any outward change . nothing can be very ill with a man that hath all well within him . but that i may not distract your thoughts , you shall find divers properties of the spirit of god in romans 8. which i will briefly touch . first , it is said that the spirit where it is , dwells in that heart , as in an house , it rules where ever it comes . the holy ghost will not be an underling to our lusts , it repaires and makes up all our inward breaches . the spirit prepares his owne dwelling , he begets knowledge and acquaintance of god within us ; hee is not in us as hee is in the wicked , hee onely knocks at their hearts , but hath not his abode there . secondly , when the spirit comes into a man , hee subdues whatsoever is cōtrary to it , and makes way for it self by pulling down all strong holds which oppose it ; therefore wee are said to mortifie the deeds of the flesh , by the spirit , ver 13. those that by help of the spirit have got the victory of sinne , can in no wise be led as slaves by the flesh : as on the contrary , he that cherishes corruption , and crucifies it not ( by spirituall reasons , but out of civill respects to be freed from aspersions , and to uphold his reputation or the like ) is a meere stranger to the holy ghosts working . thirdly , as many as are led by the spirit of god are the sonnes of god. as the angell went before the israelites from egypt into canaan ; so the spirit of god goes along with his in all their wayes , remooving all lets , and strengthening against all impediments in their christian race . it conducts us sweetly , not ( violently ) as the devill doth those that are possessed with the spirit ; wee are led strongly indeed , because it is against corruption within us , and opposition from without us , but yet sweetly to preserve the liberty and freedome of the soule still . we are all by nature like children or blinde men , wee cannot lead our selves , the spirit must be our conduct , or wee shall wander and goe aside presently . those therefore that enjoy the same , submit themselves to its guidance , and direction in all things . again , the spirit stirres up sighes and groanes , that cannot be expressed . when we are not able to pray , or lay open the griefes of our soules , if wee can but send out sighes & groanes to heaven , they shall bee accepted ; for god will heare the voyce of his own spirit , from whence these sobs & complaints come . how should wee be overwhelmed with despaire , did not the spirit support us ? those therefore that in extremity have nothing to comfort them , yet are able to send forth holy desires to the lord , may certainly conclude that the spirit is in them . again , the spirit makes us mourne , and wait for the adoption of sonnes , the same spirit that sanctifies a sinner , witnesses to his soule , that god is his . worldlings grieve not for their absence from christ , neither at all long they for his blessed appearing , because their heaven is here . they mourne not for the hidden distempers , and secret impersections of their soules , whereas the godly are much in condemning thēselves , for that which no creature can tax them of ; want of cōmunion with their maker , straitnesse of spirit , distraction in dutie , that they cannot obey as they would ; these exceedingly deject them , yet wait they will without despaire , till god have finished their course ; there is such a divine power in faith , as a very little beam of it , having no other help than a naked promise , will uphold the soule against the greatest discouragements , and keepe it from utter sinking . indeed , waiting is a difficult duty , both in regard of the long day , which god usually takes before he performes his promise , as also by reason of the untowardnesse of our natures , being ready to be put off by the least frown , did not god by a spirit of constancie preserve the soule immoveable in all conditions , whether present or to come , so as it failes not before him ; and why ? because it knowes full well , that god in whom it rests , is unchangably good . alas , we are at the best but light and vaine creatures , till the divine spirit fix and settle us : the firmer our union is here , the surer will be our standing in all danger ; for what can daunt that soul , which in the greatest troubles hath made the great good to bee his owne ? such a person dares chearefully encounter any opposition , as having a spirit higher than the world about him ; and seeing all ( but god ) farre beneath him ; though i might name more , what a many sweet evidences are here to manifest a soule truly ●●ted ▪ and led by the spirit of god ? how may a man obtaine this blessed guest to lodge in his soule and rule over him ? first attend upon the teaching of the gospell . received ye the spirit , by the hearing of the law , or of faith preached ? saith the apostle ; the spirit it usually given , with a cleare unfolding of christ. secondly , omit likewise no meanes wherein the spirit is effectuall , for as a man walking in a garden ( though he think not of it ) drawes a sweet sent of the flowers . so the word of god being dictated by the spirit , leaves a heavenly favour in such as converse with it . the spirit of a man is like water that runnes through mineralls . wee see baths have their warmth from mineralls that they runne thorough . so it is with the soule in its holy imployments . when it hath to deale with good books and good company , it draweth a spirituall tincture from these things , and is bettered by them . withall , take heed that thou grieve not the holy ghost , for that will cause an estrangement of his presence in thy soule . how is that done ? by cherishing contrary affections and lusts to his blessed motions , as when we heare the word , but resolve never to obey it ; when god knocks at our hearts for entrance , oh how readily should wee set open those everlasting doores to receive him ? if christ be willing to give us his spirit , it must needs be our owne fault if wee remain carnall . there being nothing in a manner required to bee spirituall , but not to resist the spirit ; what greater indignity can we offer to the blessed comforter , than to preferre our base lusts before his motions , leading to happinesse ? what greater unkindnesse can a man doe his friend , than to slight his loving direction , and embrace the counsell of a professed ene mie ? the holy ghost presses such forcible reasons upon us of heavenly n indednesse , and de spising earthly things , that it is more than evident , none are damned in the bosone of the church , but those that set a bar against the spirit of god in their hearts ; such are damned , because they will bee damned , that ( say the preacher what hee will ) think it better to bee as they are , than to entertaine such a guest as will marre , and alter all that was there before . take heed therefore of resisting the spirit in the least kind , sad not his blessed motions , but make much of the same by yeelding subjection thereunto ; lay thy soule often before the spirit , suffer thy selfe to be moulded and fashioned by his gracious working ; oh consider how high the slighting of a gracious motion reaches , even to the contemning of god himselfe ; certainly as we use these , so would we use the spirit himselfe were he visible to us . and converse not with carnall company , for what wilt thou gaine there but sorrow to thine heart , if thou belongest to god : and as holy lot vex thy righteous soule with the uncleane conversation of these sodomites , it is an undoubted signe of a man destitute of grace , not to care at all what company he frequents . fourthly , seeing the holy ghost is promised to them that aske it , beg earnestly for it at gods hands ; this is the good th-ing that god gives . christ seemes to insinuate as much , saying , what can i give you better than the holy ghost ? yet this will i bestow on them that ask it : for indeed that is the seed of all grace and comfort . a world of promises are included in the promise of giving the spirit . labour therefore above all gettings to obtaine this high prerogative : the comforts of the spirit are above al earthly comfort , and the graces of the spirit enable to incounter the greatest tentations whatsoever . a man that hath this , stands impregnable . god may withdraw his favour for a time to humble us , but to quench the worke of the spirit ( once wrought in the soule ) all the power of all the devils in hell cannot stirre it . this will carry us through all oppositions and difficulties in our christian race . let a man never baulk or decline a good cause for any thing that hee shall suffer : for the seale and earnest of the spirit is never more strong than when we are deprived of all other comforts save that alone . what makes a man differ from himself and frō other men , but this ? take a christian that hath the earnest of the spirit , you shall have him defie death , satan , the world , and all : take another that is carelesse to increase his earnest , how weak and feeble will you finde him , ready to be overcome by every tentation , and sinck under the least burthen . the apostle peter before the holy ghost came upon him , was astonished with the voice of a weak damosell , but after , how forward was he to suffer any thing . labour not then to bee strengthned in things below , neither value thy selfe by outward dependances . alas all things here are perishing . if thou hast grace , thou hast that which will stand by thee when these faile , the comforter shal never be taken away . what are all friends in the world to the holy ghost ? this will speake to god for us when no creature dares looke him in the face . the spirit will make requests with sighes and groanes in our behalfe , and wee may be sure we shall bee heard , when that intercedes for us . what prison can shut up the spirit of god ? oh gaine this what ever thou losest , preferre it to thy chiefe treasure . the very earnest of the spirit is far more pretious , than the creatures full quint essence . if the promises layd hold on by faith , quicken and cheare the soule , what shall the accomplishment of them doe ? if the giving a taste of heaven so lift our souls above all earthly discouragements , how glorious shall we shine forth , when the spirit shall be all in all in us ? this will make us more or lesse fruitfull , more or lesse glorious in our profession , and resolute in obedience through our whole course . if we want this we can never be thankfull for any thing , for it is the love of god that sweetens every mercy to us , ( and indeed is more to be valued than any blessing we enjoy besides ) which if we eye not or are ignorant of , what can we expect but wrath and displeasure in all that befals us ? oh it is sweet to see favours and benefits issuing from grace and love : they doe not alwayes proove mercies which men oft times esteeme to be so . we can have no sollid comfort in any condition , further than god smiles upon us in it . what a fearefull case must that then be , wherein a man cannot be thankfull for what he hath . every condition and place we are in , should indeed be a witnesse of our thankfulnesse to god ; we must not think life was given onely to live in . our life should not be the end of it selfe , but the praise of the giver thereof . it is but fit that we should refer all that is good to his glory , who hath joyned his glory to our best good , in being glorified in our salvation , which while we question and doubt of , it is impossible ever to bee cheerfull towards him . besides , how can a man suffer willingly , that knowes not that god hath begun any good work in him ? how lumpish and dead is he under the crosse without this assurance ? it is worth the considering , to see two men of equall parts under the same afliction , how quietly and calmly the one that hath interest in christ will beare his grievances , whereas the other rages as a foole , and is more beaten . a man will endure any thing comfortably when he considers it proceeds from his fathers good pleasure . this breeds a holy resigning of our selves to god in al estates ; as eli , the wil of the lord be done ; his will is a wise will , and ever conduceth to his peoples good . fearest thou danger , cry unto god , i am thine , lord save me ; i am the price of thy sons blood , let me not be lost , thou hast given me the earnest of thy spirit , and set thy seale upon me for thine owne , let mee neither lose my bargaine nor thou thine . hence it is , that gods childe can so easily deny himselfe in tentations and allurements which others sinck under . oh saith he , the holy ghost hath sealed me up to the day of redemption , shall i grieve and quench the same for this base lust ? it is a great disparagement to preferre husks before the provision of our fathers house : when we give content to sathan and a wretched heart , wee put the holy ghost out of his office . againe , without this we can never comfortably depart this life : hee that hath the earnest of the spirit in his heart , may laugh sathan in the face and rejoyce at deaths ap proaching , as knowing there will be an accomplishment then of all the bargaine ; then the marriage will bee perfectly consummate , then shall be the great yeare of iubilee , the sabbath of rest for ever : hee that lives much by faith will finde it no hard matter to die in it . but let a man stagger and doubt whether hee belong to god or no , what a miserable case will he be in at the time of dissolution ? death ( with the eternity of torment after it ) who can looke it in the face without the assurance of a happy change ? this makes men that see no greater pleasure than the following of their lusts , resolve of swimming in worldly delights still . alas say they , i had as good take this pleasure as have none at all : what shall become of me hereafter , who knowes ? finis . the priviledges of the faithfvll . rom . 8. 28. also wee knew that all things work together for the best to them that love god , even to them that are called of his purpose . there are three things especially that trouble the life of a christian , or at least should trouble the same . the first whereof is sin , with the guilt and punishment thereof . the second , is , the corruption of nature , which still abidesin him , even after his vocation and conversion to christ. the third , is , the miseries and crosses of this life , which doe follow and ensue both upon sinne , and the evill thereof , as also by reason of that corruption of nature still remaining in him , after his recovered estate in grace . for the first , the guilt of sinne , which doth bind men over to death and damnation , that is forgiven to all beleevers in christ jesus the second adam . the second , which is the corruption of nature , which cleaves so fast to us , that is daily mortified and crucified in the saints by the word and spirit of god. for the third , which is the grievous crosses and afflictions , which doe accompany and follow the guilt of sinne and the corruption of nature still remaining in gods children , however they are not taken away , yet they are made to have an excellent issue , for all things work together for the best unto them that love god : so that these words of the apostle do afford us . 1. a ground of patience . 2. a ground of comfort in the former part of this chapter , the apostle had told us , that we know not how to pray as we ought , but that the spirit it selfe doth teach us how to pray , and makes requests for us with sighes that cannot be expressed . and therefore how ever our corruptions and miseries in this life , are not quite taken away , yet the evill of those evils is removed : god teaching and directing us by his spirit , to seek by prayer unto him , for grace to profit by them . and this is the co-herence of these words with the former . the parts here to bee handled may be these . an excellent prerogative . all things work together for the best . secondly , the persons to whom this prerogative belongs . to them that love god , and whom hee doth call . thirdly , the main cause of this blessed prerogative . those that love god have this priviledge , belonging to them , because they are effectually called by his word , according to his purpose . we know ( saith the apostle ) that all things work together for the best to these ; he doth not say , we hope , or wee conjecture , but wee know it assuredly . we have the scriptures of god for it , david saith , that it was good for him that he was afflicted , for therby he had learned to reform his wayes : hee knew by observation that all things would tend to his future happinesse . for hee had seen in the example of iob , that notwithstanding his sore afflictions , yet he had a blessed issue out of all ; he knew this many wayes , he knew it by faith , as also by experience , that every thing should further the saints wel-being . we know , that is , we only know it , who are led and taught of god , and none but wee can be assured hereof , which excludes the wicked , who shall never know any such thing ; but what is it that paul is confident of here ? namely , that all things work together for the best , to them that love god. and this may serve to be a prevention of a question , which weak christians might move in their troubles , and say , never was any more afflicted than i am ? why , saith the apostle , bee it so ? yet neverthelesse all things whatsoever , all thy crosses , vexations , and 〈◊〉 shall work together , and joyne issue ; though they bee averse one to the other , and opposite to the good of gods children , as herod and pilat were ; yet all things thus contrary notwithstanding , shall work for the best unto them ; there is 1. a good of quality . 2. a good of estate . now therefore what kind of good is this the apostle meaneth ? he doth not here mean the naturall or civill good estate of them that love god , but their spirituall condition in grace , and their glorious estate for the life to come ; for the furthering whereof , whatsoever befalls them in this life , shall help forward still . and thus much for the words themselves . the first point to bee spoken of , is , the excellent priviledge of gods children , that all things shall work together for the best ; both good and evill shall turne to their happinesse . the reason stands thus ; all things shal work together for the best to them that love god. therfore all afflictions , crosses , and vexations , whatsoever that betide such persons , shall work together for their good ; and for this cause all gods servants must learne patiently to beare , and cheerefully to undergoe , poverty , or riches , honour , or dishonour , in this world . that all good things do work for the best to gods servants , is most apparent by daily proofe and experience . to begin with the first chiefe good of all ; which is god the father , who is goodnesse it selfe , and unspeakably comfortable to all his : doe not all gods attributes conduce to our eternall welfare ? is hee not set forth in scripture , under the sweet name of a father ; of a shield and buckler , of a tower of defence , of an all-sufficient & almighty god , just , wise , provident , mercifull , full of boundlesse compassion , and all to support his poore creatures from failing before him ? as he is our father , he is carefull of us above the care of earthly parents to their children ; as he is a shield , so he shelters us from all wrongs ; as he is god almighty , and all-sufficient , so his power and bounty serve to sustaine us in this world , and reserve us for ever safe in the world to come ; his wisdome makes us wise to prevent the politick plots of the devill or wicked men ; his justice and providence , they serve to defend us in our right ; to provide for us in all our wants , and prevent the evills of the ungodly intended against us ; his power is ours to keep us , his providence , to dispose all things for our advantage ; every thing in god shall co-work to provide and fore-see all good for us , and mercifully to impart and bestow whatsoever is behoovefull upon us ; so that god being our father , we have right and title to his lov , emercy , power , justice , truth , faithfulnesse , providence , wisedome , and all-sufficiencie . all which shall ever work together for the best , to them that love his appearing . so for iesus christ , the eternall sonne of god. all his glorious titles and attributes , serve like wise for the everlasting comfort of his poore saints on earth : hee is called the husband of his church , to cherish and maintaine the same . his love unto his church is farre above the love of any husband to his wife ; hee is called the saviour of the world , because hee so loved the world , that hee gave his life for it , and hath promised , that whosoever beleeveth on him , shall not perish : he is called the fountaine of life , the well of life , the water of life , the bread of life , the way , the truth , and the life , because that in him is our life , and by him wee are fed and nourished to eternall life ; here in him wee obtain the life of grace , and in the world to come , shall for ever enjoy the life of glory . so likewise for the holy ghost ; what heavenly attributes are ascribed to him in the scriptures ? he is called the comforter of gods servants ; the sealer of the redemption of gods children in their hearts ; he teacheth the elect to call god father ; hee beareth witnesse with their spirits , that they are the sons and daughters of god ; he teacheth them to pray , as they ought , hee fills them with peace that passeth all understanding ; and refreshes their spirits with such unspeakable joy , as eye hath not seene , nor eare heard the like . he that is instructed by the spirit , knoweth the things of god , which a naturall man is ignorant of ; the holy ghost doth call to rememberance the doctrine of god taught unto his servants , & writes the same in their hearts ; so that the operations of the blessed spirit , are all appropriated to them that love god , and they alone have their right in them ; the direction , comfort , teaching , and guiding of the spirit of god , doe serve entirely and peculiarly , to order and work all things together for the best to the godly . yea , the angels themselves are called messengers and ministring spirits , appointed by god to attend and wait upon his servants , hee gives his angells charge over these , to serve them in all their wayes , and to pitch their tents round about them ; whensoever god pleaseth to call any of his out of this world , the angels are a safe conduct , to carry their soules into abrahams bosome ; and at the last judgement , the lord shall send forth his angells to gather his elect , from one end of the world to the other , that they may fully enjoy that which they have long waited for , even eternall blisse and glory . vnder the angels all other creatures are likewise made serviceable for his peoples good . princes in authority , are called in scripture nursing fathers and nursing mothers unto the church of christ : the end of all magistracy being , that we might live religiously and peaceably in all the wayes of god. ministers also are stiled in the word by the names of watchmen and seeds-men , and spirituall fathers , to beget men againe to the kingdome of heaven ; they are called gods husbandmen to manure and till his ground . they are called gods lights , and the salt of the earth , both to enlighten the church with the light of the glorious gospell whereof they are ministers : and to season them with such savoury and sweet instructions , as may make them wise to salvation ; this being the very end of all gods giving gifts to men , that they might build up the church of christ here below . so also the word of god is called the savour of life , & the power of god unto salvation : it is the seed of god , which being sown in the hearts of gods children , springeth up in them to everlasting happinesse : gods word is a light and a lanthorne to guide and direct us in all his wayes : it is the sword of the spirit , to arme us against sin , and to maintaine us in grace . the sacraments likewise are the seales of life , and pledges of our salvation in christ : and ex communication though it bee rough , and the extreamest censure of the church ▪ ( and therefore ought to be undertaken upon weighty grounds ) yet the end of it is , to save the soules of gods people , and to make them by repentance turne unto him . so all outward gifts , as beauty , strength , riches and honours ; these are given by god to serve for the good of his children . as the beauty of hester was an instrument of her preferment , whereby she became a preservation to gods children , and an overthrow of her and their enemies : iosephs outward honours and wealth were made by gods disposing hand , a meanes of the preservation & nourishment of the israelites in the time of their great extremity and famine : the like may be said of learning and other naturall acquirements , all which do often tend to generall and publike advantages . yea , the outward gists of god which are bestowed upon reprobates , are still for the good of his : for they who had skill and knowledge to build noahs ark , though they themselves were not saved therein , yet were they the meanes of noahs preservation : and so it many times falleth out , that men of excellent parts and great abilities without grace , though themselves are not profited thereby , yet god so useth them as their gifts much conduce , to further and build up the church of christ. even outward favour of princes , oft tend to gods servants good . a just man ( as the heathens could say ) is a common benefit . and so a true christian , whatsoever good he hath it is communicable to all the faithfull : and therfore s. paul saith of him selfe , that he was a debtor to all men , both iewes and gentiles , and that hee became all things to all men , that he migh twin some . but here the maine question will be , and the difficulty arises , how all ill things can work together for the best to gods children ? i shall therefore demonstrate , 1 the truth of this , how it can be so ? 2 the reasons , why it is so . 3 observe a caution , that it be not abused . 4 let us see the sweet and comfortable use of this doctrine . that this may the better appear , we must know that all evill things are either 1 spirituall evill things . 2 outward evill things . and for spirituall evill things , they are either first , sinne. secondly , that which hath a reference to sinne , as being evils following after sinne . the first sin of all which hath gone over whole mankinde , and is spread abroad in every one of us , this by gods mercy and our repentance , prooves to al beleevers a transcendent good : for the fall and sin of the first adam , caused the birth and death of the second adam , christ jesus ; who notwitstanding he was god , took upon him the nature of man , and hath made us by his comming , farre more happy than if we had neverfallen : neither would god have suffered adam to have fallen , but for his owne further glory , in the manifestation of his justice and mercy , and for the greater felicity of his servants in christ their mediatour . the next spirituall evill is , the corruption of nature remaining in all mankinde , howsoever broken and subdued in the lords deere ones , this worketh for the best to them after this manner . first it serveth to make us see and know we are kept by god , how that we are not the keepers of our owne selves , but are kept by his power through faith unto salvation . for were it not that god upholds and sustaines us , our corruptions would soone overturn us : but the sight of corruption being sanctified to the soule , causeth us to ground our comfort out of our selves in christ , and no whit to rely on any thing that is in us . our corruptions are also good , to abase the pride of our natures , and let us see the naughtinesse of our spirits that we may be humbled before god. and it is good we should have something within us to make us weary of the world ; else , when wee have run out our race , we shal be unwilling to depart hence . now our bondage to this naturall corruption serves exceedingly to make us mourne for our sinfull disposition , and hunger after our god to be joyned with him , as we see in s. pauls exam ple , rom. 17. where finding the rebellion of his nature , and the strise that was in him , the flesh lusting against the spirit , and the spirit against the flesh , he cryes out , saying , oh wretched man that i am , who shall deliver me from this body of death , and seeketh to god in christ for mercy strait . sometimes god suffers corruption to break out of us , that we mayknow our selves the better : and because corruption is weakned , not only by smothering , but many times by having a vent , whereupon grace stirs up in the soule , a fresh hatred and revenge against it , and lets us see a necessity of having whole christ ; not only to pardon sinne , but to purge and cleanse our defiled natures . but yet that which is ill it selfe , must not be done for the good that comes by it by accident ; this must be a comfort after our surprizals , not an encouragement before . it is our great consolation , that our nature is perfect in christ , who hath taken our nature upon him , and satisfied divine justice , not only for the sinne of our lives , but for the sin of our natures , who will finish his owne worke in us , and never give over , till by his spirit he hath made our natures holy and pure as his owne ; till he hath taken away , not only the reigne , but the very life and being of sinne out of our hearts . to which end he leaves his spirit and truth in the church to the end of the world , that the seed of the spirit may subdue the seed of the serpent in us , and that the spirit may be a never failing spring of al holy thoughts , desires , and endeavours , in us , and dry up the contrary issue and spring of corrupt nature . lastly , it is good that corruption should still remaine in us , that the glory of god may the more appeare , when as satan that great and strong enemy of mankinde , shall be foiled and overturned by a weak and poore christian , who is full of corruptions , and that through the strength of faith , though mixed with much distrust : for a christian in the state of sinne and corruption to overcome the great adversary of mankinde , what a wonderment is it ? it tendeth much to the shame and dishonour of that fiery dragon , that weake and sinfull man should be his conquerour . oh how it confounds him to think , that a graine of mustardseed should bee stronger than the gates of hell , that it should be able to remove mountaines of oppositions and temptations , cast up by satan and our rebellious hearts betweene god and us . abi meleck could not endure that it should be said , a woman had slaine him : and it must needs be a torment to sathan , that a weake child , a decrepid old man , should by a spirit of faith put him to flight . a third kinde of spirituall ill ●f sin , are the things that issue out of this cursed stock , and those are either inward , or outward . for inward sins , they are eithers errours or doubt ings , or pride , or wrath , or such like . and first for doubtings of the truth : this makes gods servants often more resolute to seek and search out the same , and to stand afterwards more firme and couragious for it . for if wee doubted not of things , we should not afterwards bee put out of doubt , nor seek to be better grounded and instructed in them . the corinthians doubted once of the resurrection , but were ever after better resolved in that doctrine , the benefit whereof hath much redounded to the churches good ever since . thomas had the like wavering disposition , but this doubting more manifested the truth . luther being a monk at the first , and not fully grounded in the doctrine of the gospell , did therefore suspect himselfe the more , and wished all men after him to reade his writings warily . the doctrine of the trinity hath formerly been much doubted of , and therefore hath bin with the greater paines and study of worthy men ( then living in the church ) more evidently prooved . and when the pelagians grew into heresies , they were by s. augustine gainesayd , and very strongly withstood . so the doctrine of the church of rome , being branched into divers erronious opinions , and broached to the great hurt and prejudice of christians , hath occasioned the truth of god against them to bee the more excellently cleered and made knowne . for when religion is oppugned , it is time then to hold fast , as the apostle s. iude saith , with both hands , the word , and to fight for the faith : that so wee may know both what to hold , and upon what ground we oppose heresie . now for inward sinnes . as anger , covetousnesse , distrust , and such like ; these often proove advantagious to the saints : their corruptions are a meanes of their humiliation : paul and barnabas having a breach betweene them , were so exasperated , that they forsook each others company , by which means it came to passe , that the church was more instructed than before . and hence wee may see what the best men are in themselves . if luther had had no infirmities , how would men have attributed to him above measure ? as we see , they were ready to sacrifice to paul and barnabas , which shewes us , that even the distempers and weaknesses of gods servants , are disposed by divine providence to their eternall welfare . yea , god often suffereth his children , to fall into some outward grosse sinnes , that by meanes thereof they might bee humbled and abased , and in the end be cured of that provoking sinne of being proud in spirit . the falling of gods children doth much deject them and bring them upon their knees with shame . it makes them gentle and meek in the reprehension of their brethren ; for having slipped out of the way themselvs , and being by repentance recovered , they learne to restore others with the spirit of meeknesse , as the apostle speakes . a man humbledby experience of sinne in himselfe , will soone relent at the fall of others . those often times prove the most excellent instruments in the church who have formerly beene overtaken with some grosse sinne , by meanes where of they have ever after beene much abased in their owne eyes . we see david , paul , and peter , fell grievously , but being afterwards raised againe , and finding comfort themselves , they were a great meanes of strengthning others : for he which teacheth out of his owne experience and feeling , is the fittest and best teacher of all . so it was with ionah , when by casting him into the sea , god had humbled him , he was fit to preach repentance to niniveh . this is a most certaine truth , that never any of gods elect fell grievously , but he was the better all the dayes of his life for his fall . david having beene thorowly humbled for sinne , when shimei his subject cursed him to his face , how patiently did hee beare the same ? so peter having denied his master , and afterwards recovering himself again , we see how zealous he was for his lord christ , & suffered death for him . furthermore , not only the sins of gods children which they themselves commit , do work for their best , but also the sinnes of others of the saints , with whom they converse and live , doe much tend to their good and welfare . do not the fals of david peter , manasses , and paul , comfort the distressed and despairing soules of such as languish , and are ready to faint under the burthen of their sins ? and do not the registry of their sins in scripture , give hope to us that god will be mercifull to our sins also : we may not think it is gods will , to set upon perpetuall record , the sinnes of his servants for their shame , disgrace , and punishment , but for our comfort , who live and remaine to the end of the world . and the faults of the saints have two excellent uses , whereof the one is for comfort , the other for instruction . the use in regard of comfort , is this : god hath shewed mercy to david , paul , peter , and others , sinning grievously against him , and repenting of the same ; therefore if i also shall sinne , and truly repent as they did , surely god is where he was , as full of mercy and readinesse to forgive , now as ever . the second use for instruction is this ; if such excellent and eminent saints by sinne have fallen grievously ? how then much more are we poore weak soules subject to fall , if wee neglect watchfulnesse over our selves ? if a weak christian oft assaulted with tentations , should not see the falls & slips of gods worthier servants , he would be in a wonderfull desperation , and cry out of himselfe , saying , alas , what shall i doe , never was any so assaulted and tempted , so cast downe , and overcome in temptations as i am ; and therefore my case is more fearesull , and worse than ever was any ; but when hee considereth the grievous falls of gods speciall servants , how they have stepped aside foulely , and yet obtained mercy ; by their examples hee beginneth to be revived , and receive inward comfort ; wherby it is evident , that all sinnes whatsoever of gods elect , as vile and as loathsome as they are , doe by gods providence , and our owne serious repentance turne to their good , and the good of those with whom they live . the next spirituall evill , is that which followeth after sinne committed , viz. gods desertion , or forsaking of us , when he seemes to hide his favour from men , after they have sinned against him ; when god manifests himselfe as an enemie to his people , this grieves them more than any thing else in the world beside ; wee see david how hee calls upon god , not to rebuke him in his wrath , nor forsake him in his displeasure , where hee sheweth how grievously he was afflicted with the anger of the almighty . but albeit that god doth seeme sometimes to forsake his servants , it is not for their confusion , but for their consolation ; for by this meanes they come to be poore in spirit , and wonderfully emptied of themselves . and it is very observable , that when such as are thorowly wounded , and afflicted inwardly , come to recover strength and peace againe , they often prove the most cōfortable christians of all others ; walking with more care to avoid offence all their lives after . christ jesus himselfe , though hee never sinned , but onely stood ( as a surety ) in our roome to pay the ransome of our debts , seemed to be forsaken of god his father ; and because hee was thus thus humbled , therefore hee was after most highly exalted above all , both in heaven and in earth . so iob seemed to be forsaken , and doth grievously bemoane his miseries , but this was not because hee had sinned against god , more grievously than others had done , but for the triall of his faith and patience , to give him experience of gods love to him in the crosse , that he might cleave the closer to his maker all his time after . another evill arising from the guiltinesse of sin , is anguish of mind , and a wounded spirit , which ( saith salomon ) who can beare ? but for all this , griefe for sinne , is an happy griefe ; yea , a griefe never to bee grieved for . this wound in spirit breedeth afterwards a sound spirit ; repentance is good , & faith in christ is good ; but what doth prepare us to these happy graces ? is it not a wounded spirit ? who would ever repent of his sinnes , and lay hold on christ for remission of the same , if hee were not pricked and pierced in the sence thereof ; christ professeth himselfe to bee a physitian ; but to whom ? to the lost sheepe of israel . he promiseth ease and refreshment , but to whom ? to them that are weary , and laden with the burthen of their sinnes ; the spirit of the lord was upon him , that he might preach the gospell to the poore , and hee was sent to heale the broken hearted , that hee might preach deliverance to the captives , and recovering of sight to the blind , and set at liberty them that are bruised . againe , divers christians doe walk very heavily and uncomfortably , by reason of inward tentations ▪ & blasphemous imaginations , which oft are suggested , & enter into their minds ; but these sinnes which so vex the soules of poore christians , are a meanes of their humiliation , causing them to sue more earnestly to god for pardon . and these sinfull corruptions doe further serve for a testimony to themselves , that they are not under the power of sathan , but live in the kingdome of grace ; for if they were captived to the devill , and under his government , then would he never molest & vex them , but suffer them quietly to live and die in their sins , but because they are from under his rule and jurisdiction , therefore hee perplexeth & troubleth them all he can : by which it is evident , that all sinnes by gods mercy and our repentance , do work together for the best unto us . yea , the circumstances of sin as continuance therin , which much agravates the sinne ; when such a one truly repents , and is restored to christ , it maketh him more zealous , and watchfull ever after ; as wee see in paul , and the thiefe on the crosse , who finding favour , acknowledgeth his worthinesse of punishment , reprehendeth his fellow on the crosse , & justifieth christ to have done all things well , and so giving glory unto god , and crying for mercy , receiveth a comfortable promise of an heavenly kingdome . all things are possible to god. we can never be so ill , as he is powerfull and good , god can bring contrary out of contrary . he hath promised to poure cleane water upon us , which faith sues out , and remembers , that christ hath taken upon him to purge his spouse , and make her fit for himselfe . further , the very relapses and back-slidings of gods servants into sinne , doe not argue no repentance , but a weak repentance , and therefore when they are againe rebuked and turned from sin , their relapses doe make them set upon the service of god more strongly , and runne more constantly in his wayes . where true grace is , sinne looses strength , by every new fall ; for hence issues deeper humility , stronger hatred of evill , fresh indignation against our selves , more experience of the deceitfulnesse of our hearts , and renued resolutions till sinne bee brought under . adam lost all by once sinning , but we are under a better covenant ( a covenant of mercy ) and are encouraged to go to god every day , for the sins of that day . for it is not with god as it is with men , who being offended will scarce be reconciled , but god offended still offereth mercy . he is not only ready to receive us when we returne , but perswades , and intreates us to come unto him : yea , after backsliding and false dealing with him , wherein he allowes no mercy to bee shewed by man , yet he wil take liberty to shew mercy himselfe , as in ieremiah , if a man have an adulterous wife , and shall put her away , and shee become another mans , he will not receive her any more to him . but saith the lord , thou hast played the harlot with many lovers , yet turne againe unto mee , for i am mercifull , and my wrath shall not fall upon you : i will not alwayes keepe mine anger , though your sinnes be as crimson , they shall bee white as snow , and though they were red like skarlet , they shall bee as white as wooll ; if yee will turne to me , and wash ye , and make ye cleane , and cease to doe evill , and learne to do well . so revel . 2. christ speaking to the church of ephesus , saith , she hath fallen from her first love , but saith he , remember from whence thou art fallen , and repent , and doe thy first works , and i will receive thee to favour ; by which wee see , that the relapses of gods elect , as they doe not finally hinder mercy from their soules , so notwithstanding the same , they are still encouraged to return to god , to renew their covenant by faith and repentance , and cleave more strongly to him . as for outward evils , they are , first , evils of estate , as want and poverty , which oft fals out to be the portion of gods children , yet are they not any whit the worse hereby , but rather the better in their inner man : for the lesse they have in this world , the greater and larger happinesse shall they partake of in another world . what they lose one way , is supplied another . whatsoever comfort we have in goods or friends below , it is all conveyed from god above , who still remaines , though these be taken away . the saints see , that if to preserve the deerest thing in the world , they break with god , he can make it a dead contentment , and a torment to them : wheras if we care to preserve communion with god , we shall be sure to finde in him , whatsoever we deny for him , honour , riches , pleasures , friends , all ; so much the sweeter , by how much we have them more immediately from the spring-head . our riches , and friends , and life it selfe may soon depart . but god never loseth his right in us , nor we our interest in him . every thing beneath , teaches us by the vanity and vexation we finde in them , that our happinesse is not there ; they send us to god , they may make us worse , but better they cannot : our nature is above them , and ordained for a greater good : they can but go along with us for a while , and their end swallowes up all the comfort of their beginning . besides , none have that experience of gods goodnesse and faithfulnesse , as those that are in want and misery : god in his wisdome foreseeing what is best for his servants , knowes , that the more worldly wealth they doe abound in , the lesse their estimation would be of heavenly things : he sees how apt the poore creature is to be carried away with present comfort , and to have his love drawne to the world from better contentments . the poorer they are in worldly riches , the more they seek to bee rich in grace , in knowledge , faith , and repentance , which heavenly treasures incomparably surmount the most transcendent excellency which the creature can yeeld . as for the evill of losing a good name , a thing oft befalling the children of god , to be slandered and evill spoken of . they upon every small disgrace take occasion to enter into themselves and try , whether they be guilty of such hard imputations as are flung upon them . and if upon a serious consideration hee finde himself disgraced for good things , he weares it as a crowne , and as a garland upon his head , rejoycing that he is accounted worthy to suffer for the lord iesus , esteeming the rebukes of christ grea ter treasure than the riches of egypt . a true beleever resignes his good name , and all that hee hath to god. he is assured that no man can take away that from him , which god will give him , and keepe for him . it is not in mans power to make others conceive what they please of us . for the evils of body , such as sicknesse , and diseases of all sorts , which daily attend our houses of clay : god by meanes hereof acquaints his children with their fraile condition , and shewes them what a little time they have to provide for eternity , thereby driving them to search their evidences , & to make all straight betwixt him and them : outward weaknesses are oft a meanes to restraine men from inward evils . god usually sanctifies the pains and griefs of his servants to make them better . the time of sicknesse is a time of purging from that defilement we gathered in our health . we should not be cast down so much for any bodily distemper , as for sinne , that procures and invenomes the same . that is a good sicknesse which tends to the health of the soule : naaman the assyrian , if he had not had a leprousie in his body had continued a leper , both in body and soule all his dayes : his outward grievances made him inwardly sound . the very heathen could say , that we are then best in soule when we are weakest in body , for then we are most in heavenly resolutions , and seeking after god. yea then it appeares what good proficients we have beene in time of health . oh how happy were our conditions , if we were as good when wee are well and in health , as we usually are when we are sick and ill . even death it self which is the end of all , though it be fearefull and irksome to nature , yet it is to gods servants a bed of downe , easing them of all their miseries and putting them in possession of an heavenly kingdome , therefore saith solomon , the day of death is better than the day of birth . god will be the god of his , not only unto death , but in death : death is the death of it selfe , and not of us ; it is a disarmed and conquered enemy to all the faithfull : for which cause s. paul desired to be dissolved and to be with christ , which is best of all . death , albeit it seemes terrible and dreadfull , yet the sting thereof being taken away ( by the death of christ ) it brings everlasting joy along with it ; and is only as a groom-porter to let us in to a stately pallace . whether tend all the troubles we meet with in this world ? but only to fit us for a better condition hereafter , and to assure the soule that when earth can hold it no longer , heaven shall . yea , when friends forsake us , and are false unto us , god is a sure helpe in time of need , he is our refuge from one generation to another ; do we not see that in the decay of worldly comforts , god then manifests himselfe most comfortably to his people : doth he not stile himselfe the comforter of the comfortlesse , and the helpe of them that are in distresses ; and doe not with him the fatherlesse finde mercy ; if men were more fatherlesse they would find more mercy at gods hands . as christ makes us al to him , so should we make him all in all to our selves . if all comforts in the world were dead , we have them still in the living lord. how many friends have we in him alone ? who rather than we shall want friends , can make our enemies our friends . thus it appeares that all miseries are a triall of us to god , and to the world , what we are ; they are a cure of sin past , and a preparation to endure further crosses , they have many excellent uses and ends , and all for the best to gods servants . it is good we should be exercised with present crosses , to put us in minde of the evils we have done long agoe , that so we may repent of them : iosephs brethren being afflicted and imprisoned , called to minde how hardly they had dealt with their brother long before . it should be our wisdome while we remaine here , to consider our warfaring condition , how we are daily invironed with enemies , and therefore ought to stand continually upon our guard against satan , and the powers of darknesse , and as pilgrims and strangers go on in our journey to heaven : not starting at the barking of every dog , nor intangling our selves in worldly things whereby we should be stopped in our way . it is for our best not to bee condemned with the world . afflictions serve for this very end , to make us more prize god , & deny the creature with all its excellencies : are our crosses great here ? let us not be daunted , but beare them patiently , our comfort shall be the greater afterwards . it is not only good for us , that wee should have crosses , but that they should be continued upon us , that wee may the better know our selves ; if all were well with a man wounded , and the sore clean healed , the plaister would fall off it selfe ; so , were wee thorowly cured of our spirituall wants , and in a continuall resistance of every evill way : these afflictions which are the plaisters of our soules , would soone cease and leave us . furthermore , sathan himselfe and all his instruments , when they most set themselves against gods people , and seek their overthrow , then are they working their chief good , the devill when hee thought to make an end of christ by putting him to death , even then , by that very thing , was vanquished himselfe , and the church of god fully ransomed from hell and damnation ; god suffers many heretiques to be in the world , but why ? not that the truth should be held in darknesse , but that it might thereby bee more manifested and knowne . it is sathans continuall trade , to seeke his rest in our disquiet . when hee sees men will to heaven , and that they have good title to it , then he followes them with all tentations and discomforts that hee can . hee cannot endure that a creature of meaner rank than himselfe , should enjoy a happinesse beyond him ; but our comfort is , that christ was tempted , that hee might succour all poore soules in the like case . wee are kept by his power through faith unto salvation . now the causes why all things doe work together for the best to them that love god , are these . viz. 1. it is gods decree . 2. it is gods manner of working . 3. it is gods blessed covenant . 4. it is the foundation of the covenant , christ iesus . gods decree and purpose is , of bringing all his elect unto eternall salvation , and therefore all things in heaven and earth must conduce to bring his servants unto glory . the reason is this , god is infinitely wise , and infinitely strong , provident , and good , therefore by his infinite wisedome , power , providence , and mercie , hee turneth all things to the best for his ; whatsoever is in heaven , earth , or hell , is ordered by god ; neither is there any thing without him ; therefore nothing can hinder his decree ; sathan himselfe with all his instruments , yea the worst of creatures , all must serve gods purpose contrary to their natures , for the good of his children ; the prophet saith , god hath commanded salvation , and he hath commanded deliverance to iacob ; when god hath determined to save any man , all things must needs serve him , that over-rules all things . as it was said of christ when he stilled the seas , who is this that the very wind and seas obey him ? god commanded the whale to serve at his beck to save ionah , and it obeyed . all creatures in the earth are at his disposing , and serve to accomplish his pleasure . the second cause why all works together for the best to beleevers ; is the manner of god working in things , which is by contraries ; he bringeth light out of darknesse , glory out of shame , and life out of death ; wee fell by pride to hell and destruction , and must be restored by humiliation to life and salvation ; christ humbled himselfe being god , to become man for us ; and by his death restored us to life ; when our sinnes had brought us to greatest extremities , even then were we nearest to eternal happinesse . therefore saith the apostle , when wee are weak , then are we strong in the lord. when wee are abased , then are wee readiest to be exalted ; when we are poore , then are we most rich ; and when we are dead , then doe wee live : for god worketh all by contraries , hee lets men see his greatnesse and his goodnesse , that so they may admire his works , and give more glory to him ; he worketh without means , and above meanes , and against meanes ; out of misery hee bringeth happinesse , and by hell bringeth men to heaven . which as it manifesteth gods glory to his creatures , so it serveth for the confusion of mans pride , that hee may discern he is nothing in himselfe , but is all that he is in the lord. the third cause why all things work for the best to them that feare god , is gods covenant with his church ; when once this gracious covenant is made , that hee will be their god , and they shall be his people : that he will bee their father and protectour , must not all things then needs serve for their good ? when as god tells abraham , i am thy god. all-sufficient , only walk before me , & be thou perfect : doth not this engage him to set his power & mercy , his wisedome , and providence , all on work for the happy estate of abraham ? when once god by his promise is become our god , there is a covenant betwixt us and the creatures , yea , and the stones in the street , that nothing shall wrong us , but all conduce to our good . the angels are ours , their service is for our protection , safety , & welfare ; heaven and earth is ours , and all things in them for our behoofe ; christ himselfe , and , together with him , all things else are become ours ; in him we are heires of all . what a wondrous comfort is this , that god hath put himselfe over to be ours ? whom to enjoy , is to possesse all things , and to want , is misery unexpressable . had we all the world without god , it would prove a curse , and no blessing to us : whereas if we have nothing , and enjoy god , we have happinesse it selfe for our portion . if we have no better portion here than these things , wee are like to have hell for our portion hereafter . let god be in any condition though never so ill , yet it is comfortable . he is goodnesse it selfe . and indeed , nothing is so much a christians , as god is his , because by his being ours in covenant , all other things become ours , and therefore they cannot but cooperate for our good . when thou art in the fire , and water , i am with thee , saith god : and thou art my buckler , my glory , and shield , therefore i will not be afraid , though ten thousand of people shall be set me round about , saith david , for salvation belongeth unto the lord. and if god be on our side , who can bee against us ? if god justifie us , who shall condemne us ? can any thing hurt us , when hee is become our loving father ? neither death , nor life , nor things present , nor things to come , nor principalities , nor powers , nor any thing whatsoever , can separate us from his love toward us . a fourth ground , why all things fall out for the best to the saints , is : the foundation of this covenant of god with his church , which is christ iesus , who by his bloud hath purchased our peace , hee being god became man , and is the sole author of all our comfort ; without christ god is a consuming fire ; but in him a most loving father , and ever well pleased . god promiseth in christ his sonne to marry his people unto himselfe for ever , yea ( saith he ) i will marry thee unto me in righteousnesse and in judgement , and in mercie , and everlasting cōpassion . now upon this blessed contract made in christ to his church ; what followeth ? in that day ( saith the lord ) i will heare the heavens , and they shall heare the earth , and the earth shall heare the corne , and the wine , and the oyle , and they shall heare israel , and i will have mercy upon her , that was not pittied ; and i will say unto them which were not my people ; thou art my people , and they shall say , thou art my god. where wee see , what is the reason of all their happinesse , even this , that god will marry them to himselfe . so that this marriage worketh all our blisse ; our conjunction with christ , and reconciliation through his death , is the cause of all our comfort , in him wee have the adoption of sonnes . hence it is , that we are at peace with god , and have freedom from all harmes . christ in his greatest reproach , and deepest humiliation , had his greatest triumph and exaltation ; in his death on the crosse he vanquished death , and entred into eternall life : when christ came into the world , and took upon him our nature , even then the greatest monarch in the world , augustus caesar , was at his command , whom he so ordered , as that by his causing all the world to bee taxed . christ was manifested to be borne at bethlehem in iury. how commeth it to passe , that death which is fearefull in it selfe , cannot hurt us ? the reason is , death is swallowed up in victory by his death . it is christ that sanctifieth all crosses , afflictions , and disgraces to the saints advantage . the evill of them all is taken away by him , and turned to his peoples good . how commeth it to passe that the law cannot hurt us , which pronounceth a curse against every one , that abideth not in all things written therein , to do them ? the reason is , christ was made a curse for us , he was made under the law , that hee might redeeme us who were under the law : and thus is christ a meritorious and deserving cause of procuring all good to us , and removing all ill from us . he doth not only overcome evill for us , but also overcommeth evill in us , and gives us his spirit , which unites us to himselfe ; whereby wee have ground to expect good out of every ill , as knowing , that whatsoever christ wrought for the good of mankinde , he did it for us in particular . in outward favours , grace makes us acknowledge all the blessings wee have to be the free gifts of god , and invites us to returne the glory to him . gods servants take all occasions and opportunities of doing good by those gifts and abilities wherewith they are endowed . when hester was advanced to great honor , mordechay told her , that god had conferred that dignity upon her for his peoples welfare , that she might be a means of their safety . whereas on the contrary , a proud heart destitute of the spirit of christ , ascribes all to it selfe , waxeth more haughty , and growes worse and worse , the more good he enjoyes . a gratious soule upon the sight of the evill of sin in it selfe , is more deeply humbled before god , and with s. paul , crieth out of his wretchednesse . a heavenly minded man being smitten for his wickednesse , laboureth for subjection under the hand of the almighty , and saith , i will patiently abide and endure thy correction , because thou lord hast done it . when the gracious man is held under the crosse , and suffereth bitter things , he saith , it is good for me that i am afflicted , for thereby i am taught to know thee . in all troubles that befall him , hee professeth that it is good for him to cleave unto god. and the lesse outward wealth he hath , the more he seeks for inward grace , making a holy use of all things . vpon these instructions hence delivered , let us take a view of ourselves , and try whether we in our afflictions are such as cleave to god , and are drawne neerer to him thereby ; call to mind the crosses wherewith god hath exercised thee , and the blessings which at any time he hath bestowed upon thee , and see how in both thou hast beene bettered , see what profitable use thou hast made thereof for thy soules comfort . let us see how we have followed the providence of god in his dealing with us : for if we have an interest in his goodnesse , then will wee bee carefull , as god turnes all things for our good , so to follow the same ( together with him ) for the good of our souls . now because things do not alwayes conduce to the good of gods children , as outward peace and prosperity , oftentimes make them worse ; therefore some may object , how can this be true which here the apostle saith , that all things doe worke together for the best to them that love god ? the answer hereunto is , that for the most part the children of god doe take the good of the blessings which god bestowes on them , and avoid the snares of evill which accompany the same ; iob saith , the things i feared are come upon me . by which we see , that iob in the midst of his prosperity did feare , and was jealous over himselfe . but a more plainer answer of the objection is , that if the good things of god , as peace , plenty , and prosperity , doe fall out at the first to their ill , yet neverthelesse they shall prove in the end a great gaine unto them ; for whereas by occasion of these , they formerly fell ( having too high an estimation of the creature , and overprizing the same ) they see now more into their nature , and learne to contemne them . againe the outward good things of this life shew the weaknesse of gods servants , and serve to try what is in them ; and therefore we read of hezekias that god left him , to try what was in him , the outward treasure which he had was a meanes to make knowne to himselfe and others , the pride and vanity of his minde ; the plenty & prosperity of the saints are greater triers of them , than adversities and wants . for many that have comfortably gone through a low condition , have yet foully failed in a full estate ; their corruptions breaking forth to the view of others : prosperity teaches men themselves ; it tries their spirits , and layes them open to the world . therefore it seemeth good to god , to strip his servants of these outward things . they can acknowledge with patience his righteous dealing , knowing that mans happinesse consists not in abundance of these things , but that the blessing of god is riches enough . but some may object and say , i have beene long afflicted , and have had many crosses upon me , and little good doe i finde by them , i am never the better , but rather the worse for all . this may be true thou sayst , but stay a little , and consider the event ; howsoever by reason of the bitternesse and continuance of the crosse , hitherto thou findest little good thereby : yet know that god is all this while but in hammering and working of thy unruly heart , thy good will follow afterwards . we see by experience that sick persons while they are in their physick , are made sicker and sicker , but after that hath done working , then the party is far better than before . it is a folly to think that we should have physick and health both at once : it is impossible that a man should sow and reap both together . we must of necessity endure the working of gods physick . if trouble bee lengthned , lengthen thy patience : when the sick humour is carried away and purged , then we shall enjoy desired health . god promiseth forgivenesse of sinne , but thou findest the burthen of it daily on thee . cheere up thy selfe , when the morning is darkest then comes day : after a fight , victory will appeare . gods time is best , therefore wait cheerefully . oft times gods servants under his crosse are so sore wrought upon , that they have hardly leisure of making a good use of the same , being distracted and dejected for the present , so as they burst out rather into further evill than before . but afterwards when their afflictions are thorowly digested , then they begin to finde the fruit of patience , humiliation , and obedience , and are better for the same ever after : therefore wait contentedly god 's leisure , thou shalt surely finde a sweet calme after the storme is over : though we finde little benefit by afflictions for the present , yet let us not conclude all is naught with us ; for tentations being bitter , will not suffer men in them to lift up their hearts strait : after the extremity & vexation thereof is laid , then ensueth the quiet fruit of righteousnesse . but if all things ( yea sin it selfe ) shall turne to the best to those that love god , what need we then care for the committing of sinne ? the apostle s. paul , ▪ was in his dayes troubled with the like question , therefore observe with what detestation he answers , saying , god forbid , the damnation of such men is just . but to answer more fully and plainly for the satisfaction of weak christians . true it is , that al things , even the sinnes of gods servants shall by gods mercy turn to their good ; yet never the lesse the rule of gods word must be ever regarded , which is this we may not doe evill that good may come thereof . that which is evill in it selfe must not be done ; no , though for the doing thereof we might gaine the greatest good , or avoide the greatest evill whatsoever : as if it were to winne a world , wee might not tell a lye , because it is a breach of gods law ; christ saith to the devill , it is written , thou shalt not tempt the lord thy god. wee may not therefore by sinne tempt god , so to see his goodnesse in working good out of our wickednesse . if therefore upon this ground of doctrine ( that all things shall turn to the good of gods children , yea even their sins themselves ) any of us shal commit wickednesse and displease his majesty , to try what mercy and wisdome is in him , to draw good out of our evill ; this is a provoking of gods goodnes , and those who thus doe , turne the truth of gods word into poyson , and make even that their destruction , which should build them up in grace and holinesse . if we sin through weaknesse and frailty of our flesh , and through strength of tentation , upon repentance we may find grace , but if presuming that god will turne all things to our good , we break his law , what else do we but first of all make god the cause of our evill ; and secondly , vex and scandall the saints on earth : thirdly , we sad the blessed angels in heaven ; and fourthly rejoyce the devils and damned spirits in hell ; putting darts and deadly weapons into their hands to work our ruine and overthrow : nay fifthly , wee grieve the good spirit of god , who continually putteth us in minde of better things ( if wee would hearken to him ) and by whom wee are sealed up unto the day of redemption : sixthly , we slacken grace in our hearts , and whereas we should grow forward in vertue and holinesse , wee weaken the power of godlinesse exceedingly in us : seventhly , all willing sins do abate our affiance in god , and the seeling of his favour towards us : yea , often times by so sinning , many of his deere children have walked heavily without spirituall joy all the dayes of their lives ; for howsoever in regard the lord hath elected us , wee shall never finally fall away and perish , yet wee may want the sweet sence of his favour , and remaine afflicted in spirit all our life long . and then wee shall know that the griefe and trouble which we here undergoe to avoid sinne and subdue it , will be nothing so much as the mischiefe and sosrow ; that sin once committed and yeelded too , will bring on the soule . yea , there is no child of god , but by experience shall one day feele , that howsoever god by his wisedome and mercy , can turne every sinne to our good , yet it will prove bitter as wormwood in the end , the pleasure will never answer the smart and vexation that attends it . the contrition and breaking of thy heart for thy sinnes committed ( if thou be gods ) will more disquiet and trouble thee , than possibly it can bee a trouble to resist and forsake sinne . nay , oftentimes god doth punish the very want of reverence in his servants to him , as also their slacknesse and unfitnesse in good duties , so , as they may easily discerne hee is offended with them for the same . as we may see by the example of the corinthians , who comming unpreparedly to the lords supper , for this very cause were so punished , that some of them were sick , and some weake , and some were struck by death . davids numbring of the people , & hezekias shewing of his treasures to the princes of babell ; howsoever , by some they may be thought small sinnes , yet god scourged them for the same very sharply ; and it is good that gods servants should a little know what it is to offend their maker , for if they will bee so negligent and carelesse in walking with him , it is fit they should reape the fruit of their owne devices . it causeth much relapsing , and backsliding from god , when men have never truly smarted for their sinne . having had knocks in our own wayes , it establisheth us in gods wayes . for we love to wander from our selves , and bite strangers at home , till god by one crosse or other brings us to himselfe , and then wee think of returning to him . nay , it is better for them a thousand fold , that god should so schoole them , then that they should be let alone , and so goe on without controulement from sin to sin till they come to desperation . howsoever therefore that god can , and will turn the sinnes of his servants to their best advantage ; yet better it were for them they had never sinned at all , doe wee not think that david wished hee had never fallen into that sin of adultery ? and would not peter have bin glad , that hee had never denied his master ? the sin of david cost him many a cry for pardon , mercy lord , mercy , against thee have i sinned , forgive mee this haynous crime . and it cost peter many a bitter salt teare too ; howsoever both david and peter after their recovery by repentance , were the better for it , to their dying day . as for all such as persist in sinne , that god may turne all things to their best , let them know that all things shall work together for their bane and utter destruction for ever , which i now come to shew . first of all god himselfe , and his blessed angels , are at enmity with them : and therfore , 2 all the creatures both in heaven and earth are against them . in pharaohs tenne plagues , wee see the creatures were all readie to execute the pleasure of the almighty against him . and the beares out of the forrest were armed by god to devour those scoffing children : this is one part of the burthen , under which the creatures of god do groane , that they serve god against wicked men , and are his armies to punish the rebellious world . 3. even the good gifts of god are turned to the bane of the wicked . absoloms glory , his goodly long locks , were his halter to hang him up by : achitophels wit and policie , brought him to that fearefull end , of being his own hangman . hamans honor , what good did it to him , but only brought him to greater shame ? his greatnesse made him swell in pride , and his pride had a suddaine fall : what became of herods high mind in taking to himselfe the glory of god ? which when foolish people ascribed it to him , was hee not presently smitten , so as the wormes consumed him , and hee dyed a lothsome death ? what became of dives his riches ? did not his abuse thereof plunge him deeper into hell ? wicked men though they abound in this world , yet not being in covenant with god , they have nothing with a blessing . the wicked are but as traytors before god ; and oft it is seene , that great traytors who are by the prince kept in prison , are nourished very liberally , untill their time of execution come : so it is with all gracelesse persons , how ever for the present they have great allowances , yet as traytors ( in the conclusion ) they shall have an hard account to make unto god for all those things they have sinfully enjoyed . and not only so , but they abuse the very truth of god , as shall appeare in divers particulars . first , for the comfortable doctrine of justification by faith alone , they pervert the same to their owne destruction ; saying , wee are justified by faith only , what need wee then care for doing of good works ? alas , they profit us nothing to our salvation . therefore it is to no end to strive to do good . againe , for the doctrine of christian liberty , god having given us lawfull recreations , and plentifull use of his creatures , they turne all into licentiousnesse ; and in stead of moderate refreshment , they make a daily occupation of sports and games ; in stead of a lawfull use of the creatures , they runne into all excesse of ryot , in meat , drink , apparell , buildings , and delights . and for the doctrine of mortality , how do wicked men abuse it , saying , let us eat , drink , and bee merry , for to morrow wee shall die : that which should put thē in mind of spending of their time well , encreaseth their sin . whereas the long suffering of god should lead men to repentance ; the wicked by means of gods patience , runne more securely on in sinne ; treasuring up to themselves , wrath against the day of wrath , and the declaration of gods just judgement , which one day shall ceaze upon them . because hee doth not speedily execute his displeasure , therefore they grow worse & worse . never considering the lamentable condition that sinne brings men into , which did they throughly weigh , they would give the whole world if they were possessours of it , to have their spirits at freedome from this bondage and feare . god will take a course , that his grace shall not bee turned into wantonnesse . first or last , thou shalt find ( who ever thou art ) at what rare thou buyest the pleasure of sin . those that have enjoyed long the sweet of sinne , may expect the bitterest sorrow , and heart-breaking sor it . nay , the greater good things they have , the greater evill they receive thereby by abuse of the same ; the more they are illuminated by the word , their hearts become more rebellious against it ; and the greater authority , wealth , and health they enjoy , the more mischiefe they do with them . those heavenly doctrines , which should build up a good heart unto holinesse , doe they abuse to bring their soules deeper into wickednesse ; shewing themselves like to their father the devill , whose children they indeed are : god hath said , hee would give his angels charge over thee , which is a most comfortable place to a good heart : but how doth sathan abuse this to christ ; that he should fling himselfe headlong from the pinnacle of the temple ; and as the devill , so every wicked man by all instructions of the word , takes occasion to tempt god the more ; turning both grace it selfe , and the doctrine of grace , into wantonnesse . are there not many ●hat heare the word , and know gods mind , who yet profit nothing to amendment of life ? were it not better for these never to enjoy such meanes of heavenly wisedome , than now having the light still to live in darknesse ; their knowledge onely makes their damnation the greater if they continue in sin ; what a lamentable condition is that man in , whose knowledge is only sufficient to damne his owne soule ? but let us see further how all evill things work together for the worst to ungodly persons . and to begin with spirituall ill things , as heresies and errours they serve but to ensnare the wicked ; for instead of making them cautelous , and diligent to search out the truth , they are carried away with every wind of doctrine . so for the ill of good men their fals and sins , the wicked of the world reap no benefit there by , but incourage and hearten themselves the more in a sinfull way , rejoycing thereat , and making it their daily talke : neither doe their owne daily sinnings any whit better them , but are as so many punishments of their former transgressions : god in his justice suffering them still to runne on to the fulfilling of the measure of their iniquities . and for outward evils in this life , those that doe turn to a good mans happinesse , fall out continually to their destruction . pharaohs tenne plagues ( which might have humbled his soule ) made him but worse and worse : therfore saith god , why should i smite you any more ? for even since i punished you ye revolted still . the wicked are like to the smiths-anvill , which by often beating is made harder and harder ; so the more they are corrected , the stubborner and stiffer in sinne they grow . their crosses are laid upon them from an angry god , and are sorerunners of his eternall wrath , which shall seaze upon their soules in hell , where the more they are tormented , the more they shall blaspheme ; and the more they shall blaspheme , and the more they shall blaspheme , the more they shall be tormented without cessation . the cause of all this evil upon the wicked is , first , gods infinite justice , which will not be unsatisfied . secondly , their owne vile hearts , which like a sick man having an ill stomack , digests nothing , but turnes all to poyson . therfore saith the apostle , to the uncleane , all things are uncleane . as poysonsome plants put into a fertile place , doe invenome the ground whereinto they are removed . so the same crosses that turne unto a good mans welfare , prove a bad mans ruine by reason of the corruption within him . another cause is , the devils malicious working by it . he makes wicked men abuse all their parts , both inward and outward to gods dishonour , and their own confusion , endeavouring to conforme them to himselfe . none hath greater knowledge and understanding in the word of god than the devill . yet he turnes all his knowledge unto the sin against the holy ghost : but yet the devill cannot sorce men to wickednesse ; it is their owne sinfull hearts which betray them into his hands . whence we learne that all wicked men in the midst of their happinesse are most unhappy , because they turne the sweetest blessings into bitter poyson ; for all the gifts of god without his speciall gift of using them well , are turned into a curse . as balaam had good parts , but they not being sanctified proved his bane . we see further , that outward prosperity is no mark of the true church . abundance of temporall blessings is no signe that we are in gods favour : neither are learning and knowledge , evidences of spirituall grace : for the devill hath greater understanding and parts than any man : howbeit , sight of sin preserves us from falling into it : and such as shut their eyes against the light , plunge themselves into deeper the misery . now to proceed to further instructions : doe all things work together for the best to gods servants ; then hence we may learne the certainty of the salvation of gods elect . i take my reason from the text it selfe , after this manner . that which nothing can hinder , that is certaine , but the salvation of gods children cannot be hindred , therefore the salvation of gods children is most certaine . if any thing do or can hinder the saints recovery or perseverance , it is sin : but to such as are united unto christ by faith , sinne is so farre from hindring their happinesse , that by gods over-ruling providence it turnes to their best good . the second thing which wee may ground here for the information of our judgement , is this , that as we know , the providence of god is the cause why all things work together for the best to his children : so wee should eye this very particular providence in all that we enjoy , turning the same to our good : there is a working hand of god in every thing towards us , as wee may see in the examples of iob , ioseph , and david , with other of his servants , whose present sorrow and humiliation , was but a meanes of their future glory & exaltation . there is nothing so bad , but hee can draw good out of it when any evill is intended . god either puts barres and lets to the execution of it against us : or else limiteth and boundeth the same , both in regard of time and measure . the god of spirits hath an influence into the spirits of all men , & knowes how to take them off from doing us harme . all the strength of the creature , rests in the great creator of all things , who if hee denies concourse , the arme of their power soon withereth . it cannot but bring strong consolation to the soule , to know that in all variety of changes , and intercourse of good and bad things , our loving god hath a disposing hand . so as all blessings and crosses , all ordinances and graces , nay our very fals , yea , satan himselfe , with all his instruments , being over mastred & ruled by god , have this injunction upon them , to further gods good intendment to us , and in no wise hurt us , which should move us to see his disposing hand in all that befals us . we owe god this respect , to observe his providence in the particular passages of our lives ; considering hee is our soveraigne , and his will is the rule , and we are to be accountable to him as our iudge . we should question our hearts for questioning his care in the least kinde . so long as god sits at the sterne and rules all , wee may bee sure no evill shall betyde us that hee can hinder . thirdly , hence we may learne , that there is not two , but one soveraigne head over the whole world , which is plainly proved by this text of scripture . for all things work together for the best to them that love god : and things which in themselves are contraries , agree together to procure their good ; therefore all things whatsoever , are over ruled by the sole power of the almighty . the devill himselfe although he be called the god of this world , yet he is at christs beck , and could not enter into a few swine , without leave first obtained : hee raiseth up hideous storms and tempests against the saints , but perisheth himselfe in the waves at last ; persecutions and perils may follow us , but they are all limited in the doing of hurt , which plainly demonstrates that there is but one main worker and wise disposer of all things . further , hence observe , that there is nothing in the world , that to gods servants is absolutely evill ; because nothing is so ill , but some good may bee raised out of it , not as it is an evill , but as it is governed and mastred by a supreme cause . sinne is of all evils the greatest , and yet sinfull actions may produce gratious effects , through gods ordering and guiding the same . againe observe , that a childe of god is truly happy in the midst of all misery . to prove this , i reason thus ; in what estate soever the childe of god is , it shall turn to his good : therefore no affliction can make him truly miserable . the proofe of this the apostle sets downe in his owne example , hee was poore , yet made many rich ; he sorrowed , yet alwayes rejoyeed ; he had nothing , yet possessed all things ; he was chastned , and yet not killed : gods children , although to the world they may seeme to be miserable , yet having communion and fellowship with him , they are alwayes happy : the very worst day of gods childe , ●is better than the very best day of the wicked . the worst day of s. paul was better to him , than the best day of nero was to him ; for the wicked , in the midst of their happinesse are accursed ; whereas the godly , in the midst of their miseries are blessed . this doctrine is a ground of understanding divers other places of scripture : as psalme 91. the lord promiseth that hee will deliver his from the snare of the hunter , and from the noisome pestilence : and yet oft times his deere servants are in the hands of the wicked , and taken away by the stroke of his judgements : this truth neverthelesse remaining firme , that all worketh together for their best . so god teacheth us in his word , that he doth make a league betweene his servants and the creatures ; but all such expressions of his love we must bring to this text , and then they are true , else they may seeme to bee false ; the plague shall not come neere thy dwelling place ; but only so far forth as it is for thy benefit . the good prophet was torne in pieces by a lion ; and sundry holy men have received hurt by wilde beasts , whose eternall welfare were furthered thereby . therefore this phrase of scripture ( that the creatures are in league ) is to bee understood , not that they have put off their hostile nature . but that they have the same issue , as those that are at peace with us . here likewise is a direction for us , how to pray for earthly blessings , and the removall of temporall judgements ; often times worldly honours and riches are snares unto gods children , and temporall chastisements ( which wee so earnestly pray against ) work much good unto us . and therefore it falleth out , that when wee pray against temporall calamities , wee pray against our owne good . being therfore afflicted , we should desire not absolutely that god would remove our troubles , but that hee would work his owne good pleasure upon us therby . our prayers for temporall blessings , and removall of temporall crosses , must alwayes be conditionall ; for what good will it bee for us to come out of the fire worse than we were , when wee went into it ? if therefore god in his wisdome see it good for us to have affliction , we should not desire him absolutely to remove the same , till it have done us good ; and then lord deale with us as seemes best in thine own eyes . as for such as affect neither god , nor goodnesse , let them know , that if all things work for the best to the saints , then they may forbeare their successesse endeavours , which they daily enterprize against them ; in going about to hurt the godly , they doe them most good ; for god will benefit them by their malice : their wicked practises shall not only bee made frustrate , but dangerous to themselves ; after the chastisement of his servants for their good , god will cast the rod into the fire . men may know whether they are vessells of mercy or no , by the use they are put to . the basest of people , are fit enough to be executioners . it is a miserable wisedome , when men are wise to work their owne ruine . do not many spin a fine thred , and weave a faire web , when by their turnings and devices they turne themselves into hell ? what ever wee get by sinne for the present , it will one day prove the heaviest businesse that ever wee undertook . god is the onely monarch of the world , and makes all things and persons whatsoever , service able to his owne end , and his churches good . he is higher than the highest : sathan with all his instruments , are but slaves to the almighty , executioners of his will. can we think that gods children who are so neere & deare to him , shall alwayes bee trampled upon by the powers of darknesse . no certainly , hee is interessed in all their quarells , and takes their injuries as don to himselfe . when wee can bee more subtill than the devill , or more strong than god , wee may think to thrive against them . he is a wall of fire round about his church , not only to defend and preserve it , but to consume all the adversaries thereof ; god doth great matters for his servants ; hee rebukes kings and princes , and ruinates empires for their fakes : for the bringing home back againe of the iewes , hee translated the babylonish empire to the persians ; and therefore the wicked must take heed of attempting any thing against gods church ; because the harme thereof will redound upon their owne heads . god delights to take the oppressed parties part , and serves himselfe of all his enemies for his peoples good . they practise against the righteous , and he laughes them to scorne . wicked men cannot do gods children a greater pleasure , than to oppose them , for by this meanes they help exceedingly to advance them . sathan and all his instruments , what get they by their cruelty to the saints ? they doe but encrease their own torment , and doe them the more good ? but this is both against , their knowledge and wills . therefore if they be loath to doe them any good , let them take hee how they attempt any evill against them . and here let all such be admonished how they provoke gods children to cry in their prayers against them : for it is better for the wicked , that they had all the creatures in heaven & earth against them , than the poore saints ; for a few of these wil more prejudice them , than all the world besides . come wee now to the grounds of practise hence to be observed . againe , doth god order all for the best , to them that love him ? let us not then except against any evill that shall befall us , for this our present crosse shall turne to our future comfort . it is the saints happinesse , that their best is in working still , till they be compleat in heaven : but the wicked and men of the world , their worst is alwayes in contriving ; their life is bad , their death is worse , and after death it is worst of all with them . god himselfe , and all under him , work continually for the good of his children , their best is last , their light groweth on clearer and clearer as the light , untill the noone day . but the worldly grow worser and worser every moment : to them that feare god , sinne and sorrow , their very worst , is by gods mercies best for them ; whereas all the best of the wicked by abuse turnes to their worst . observe here the excellencie of the saints comfort , above all other comforts whatsoever : the nature of it is this ; it must be stronger than the grievance of which it is a cordiall : and the reason of spirituall comfort must be more forcible , than any carnall reason can bee to undermine it . now what stronger consolation can a man have than to be assured , that all things ( without exception ) shall work together for his good ; but this is not all . what a sweet refreshment is it , when the soule can say , god will either stop mee from falling into sin , outwardly by afflictions , or else subdue my corruptions inwardly by his spirit , that i shall not bee overthrown by them ; hee will never suffer mee to rot in my sinnes ; but when i do fall , will raise me up again : it beares up a christians heart , that rather than we shall continue in an evill way , god will send some nathan or other to rouse us out of our security . therefore to all thy comforts adde this ; that god will not onely save thee at last , but turne all things to the best whilest thou art here . this is the highest straine of consolation . it is farre stronger to refresh and quicken us , than any grievance can be to afflict us ; it maketh evill things ( in comparison ) to seeme good , as moses counted the rebukes of christ greater riches than the treasures of egipt ; he made more choice of affliction , than he did of the worlds glory . if god bee with us , who can be against us : if he be our shepheard , we are sure to lack nothing . there is such a force of comfort in salvation , that we will rather choose outward evills , than to enjoy outward good things . moses by faith seeing that outward affliction and shame were knit to salvation , chose these , and refused dignity and ease . how ought this to stay the soule under all its heavie pressures ? why should not i be patient in sicknesse , in poverty , in dis graces , or why should i despaire at the houre of death ? am i not under the hand of my god , working my good out of every evill ? it is the subtilty of our arch-enemie to drive us to a stand , that we may doubt of our conditions , and say with gideon , if the lord be with mee , and that i am his child , why is it thus with me ? how is it that all this sorrow and misery hath befallen mee , and lieth so heavie upon my soule ? but our comfort here , is , that god who turneth all things to our best , is stronger than sathan . againe , considering all things conduce unto our good , though in appearance never so opposite ; this comfort ariseth , that if god doe so work this or that , then i must beleeve against beliefe , i must stand firme against contraries ; my faith must answer his manner of working , and beleeve that god can bring me to honour by shame , and to heaven by hell gates : for if it be his course of dealing , first to cast downe , and then to lift up , by disgrace to bring his servants to glory ; then in all my extremities i must rest upon god , who is never neerer unto his to succour them , than when hee seemes to bee furthest off . when ●hee meanes to give victory , he suffer us to be foiled first ; and when hee intends to justifie a poore sinner , he will condemne him first . let us therefore hope against hope , and desire god in our distresses to open our eyes , that wee may see our consolations . hagar had a well by her when she was ready to perish for thrist , and yet she saw it not : and elisha's man had angels to defend him when the aramites compassed him about , but perceived not the same : so the angell of the lord continually pitcheth his tent about the godly though they are not aware of it ; yea , god is then neerest to us when we are in most straights . cordials are kept for faintings . when christ went to cast the devill out of a child , he then most raged and tare him : so likewise satan and wicked men , most rage when they are neerest to their end and destruction . in thy greatest danger never rest on thy friends , but on the lord , who never standeth neerer and firmer to us , than when we are most perplexed and know not what to doe . a distressed soule seeth oft no comfort in outward things , and therefore retireth unto god , in whom it findes whatsoever may make it happy . our strength may faile , and our heart may faile , but god is our portion for ever . when we are weake , then wee are strong ; and when we are most cast downe in our selves , we are neerest to gods helping hand . this carriage of the almighty ought to establish our faith . in all cases of extremity we should have a double eye , one to look upon our grievances and troubles , and another to look upon the issue and event of them . why do men in time of dangerous sicknesse take bitter physick , which is almost death unto them ? why doe they then undergo such things as they loath at other times ? is it not because they rest upon the skill of the physitian ? and shall we then in our distresses dist rust god for our souls , when we will trust a weak and mortall man with our bodies ? if conceit be so strong in earthly things , as indeed it is , then faith is much stronger , when it grounds it selfe upon the truth of the word . when god exercises us with poverty , or other afflictions , this should teach us submission to his providence in any condition , saying , lord do with me what thou wilt , only let this poore soule be pretious in thine eyes . thou hast promised , that howsoever these afflictions lie heavie upon me , yet in the end al shall turn to my good , therefore dispose of thy servant at thine owne pleasure , i resigne all to thee . here is the rejoycing of a christian , which makes him cheerefully passe through any affliction ; he knowes that good is intended in all that befals him : with what alacrity did ioseph say unto his brethren , ye sold me hither , but god hath turned it to the best , that i should preserve and nourish you all , and save much people alive , who otherwise were like to have perished with famine : this made iob so patiently to say , the lord giveth & the lord taketh , blessed be the name of the lord. this is the ground of all true contentation , i have learned , ( saith s. paul ) in all estates to be content , to be rich , and to be poore , to abound , and to be in want , and why so ? whatsoever his estate and condition was , god turned it to the best : shall any man dare to mislike of gods allowlowance ? doth not hee know better what is good for us , than we can possibly imagine what is good for our selves ? this likewise should teach us not to take offence at the reproach and disgrace which is cast upon gods children ; for mark the righteous , ( saith david ) and behold the upright , the end of that man is peace . the issue of their trouble is ever quietnesse : take not one peece of a christian mans life by it selfe , but take it altogether ; and then thou shalt see the truth of this doctrine . to see ioseph in the dungeon and in his irons , we haply may bee offended , and call gods providence in question : but beholding him in his honour and advancement , we cannot but conclude him a happy man. so if we look on iob sitting with sores on the dunghill , there is matter of offence , but to see him restored againe , and blessed with a greater estate than he had before , this is matter of praising god. if we consider of christ abased , & hanging upon a crosse , so there will be scandall , but looke on him exalted to glory far above all dignities and powers , and then the scandall is soone taken away . let us theresore lay one thing to another , when we eye gods people , and we shall see a blessing under their greatest curse . those things which are contrived by mans wit , may argue great folly , if one part be not annexed to the other ; therefore looke to the whole work towards his servants , and then thou shalt never be offended at their condition . this also is a ground of christian boldnesse in holy courses , when a man is fully resolved , that come what will come , god will turne all to his good ; it encourages him cheersully to go through any difficulty : what is the reason of the fearesulnesse and dastardnesse of most men , but only this , that if wee doe this or that duty , or abstaine not from this or that good action ; then this crosse and this displeasure by such and such a person will bee brought upon me . the wise man saith , that the feare of man bringeth a snare , but hee that trusteth in the lord shall be exalted . let us not ( regarding the feare of man ) neglect our duty to god , for he can turne the hearts of the kings on the earth , to seek the welfare of his poorest creature , and make thy very enemies to be thy friends . he that for sinister ends will offend his maker , may well be excluded to the gods whom they have served . go to the great men , whose persons you have obeyed for advantage ; to your riches , to your pleasures , which you have loved more than god or goodnesse . you would not lose a base custome , a superfluity for me , therefore i will not owne you now . such men are more impudent than the devill himselfe , that will claime acquaintance with god at last , when they have carried themselves as his enemies all their dayes . god wants not means to maintaine his , without being beholding to the devill . he hath all helpe hid in himselfe , and will then shew it , when it shall make most for his owne glory . he deserves not to live under the protection of a king , that will displease him for feare of a subject . the three children in daniel said , know o king , that our god can deliver us out of thy hands ; but if he will not , yet neverthelesse we will not fall down and worship thine image . the righteous are bold as a lion ( saith the wise man ) the lord is his strong tower . what need we feare any creature , when wee have him on our side , who hath both men and devils at his beck ? and if god turne all things whatsoever to our good , should not wee through the whole carriage of our lives , chiefly aime at his honour ? god writes our names in his book , he numbers our hairs , and bottles up our teares : he hath a speciall care of us , every good deed wee doe he writeth downe to eternity ; yea , if we give but a cup of cold water in his name , he taketh notice of it : and shall not wee then take speciall occasion to magnifie him in all things ? we pray daily , hallowed be thy name , therfore ought accordingly to observe gods dealing with us . how is it possible that we should give him the glory of his mercies , if we never observe them ? a wicked man considers , this makes for my advantage , and this for my profit , this tends to my ease and wealth , &c. studying how to make friends , and please persons in place above him ; not respecting gods honour and glory in the least kind : whereas the sincere chri stian lookes on all things as they tend to his best happinesse , and therfore , fore-cast thus : if i do this or that good , then i shall grow in grace , & wisdom . and knowledge , but if i neglect it , and be carelesse of well doing , i shall hurt and wound my soule , and break the peace of my conscience : by this company and good acquaintance i shall be furthered in holinesse , become wiser and better in heavenly understanding ; if i fall , they may raise me up , and helpe maintaine a gratious frame within me . where true holinesse is , the soule is sensible of all advantages and disadvantages of good . an indifferency for any company or imployment , shewes a dead heart . this is a main difference to distinguish a childe of god from a prophane wretch that only lives to himselfe , his heart is taken up wholy with the world and matters below ; wheras the godly are all for thriving in grace and increase of godlinesse . the wicked man considers of things as they serve to satisfie his lust ; and if wee have better thoughts at any time , it is but for a start . but a godly mans aimes are alwayes holy , and the strength of his soul is put forth that way . he values himselfe as hee stands in relation to god and a better life ; and esteemes all other things more or lesse , as they further or hinder his spiritual growth , and bring peace and sorrow at the last unto him . but i hasten to the second part of the text , the persons to whom this priviledge belongs , that is , to them that love god. and why to them that love god ? because the apostle speaketh of afflictions ; and wee know that the grace which is most conversant in the saints sufferings , is patience , which floweth from love . also , for that of all other graces is the first and sweetest : it is the first , for whom wee love wee are sorry to offend ; and hate whatsoever is contrary to that we affect : we rejoyce in that we love , & grieve in the absence thereof . it is the commanding affection of all others , and setteth the whole man sweetly a work to attaine its defire . love makes us forward and zealous christians ; all the inward worship of god is in the affections . as thou shalt rejoyce in no god but me , and feare no god but me . all the commandements of god are brought by christ to this duty . againe , love hath a speciall part in this priviledge , of bringing all things to work for our good . for when we love god , wee will make the best use of every thing which we suffer or do . if we love god and eye his glory therein . love makes any burthen easie : it makes us studious of pleasing the party loved ; as we say in the proverb , love me , and doe with me what you will. love is full of inventions , it studies complacencie , and sets the soule a work to honour god in all things . in that the apostle saith , to them that love god , and not to the children or servants of god. wee may observe , that christianity is not a bare title , but it requireth some qualification . therefore the scriptures when they describe a saint on earth , doe not usually say the child of god , but they set him forth by some holy affections or actions wrought in him ; as such as love god , or feare god , and walks in his wayes . hereby shewing that religion is not a matter of complement , but a reall and holy endeavour to please the lord ; and although the scriptures do name but some one particular affection , yet it is all one as if they had named all , for where one is in truth , there all followes . again , in that the apostle here ascribes priviledges to those only that are thus qualified , wee must take heed in applying the promises of god , and these sweet consolations , that we be such persons to whom of right they doe belong ; for all things work for the best , not to every one , but to such as love god : we must not therefore preach comfort to all , but must first labour to make men capable of it : to this end . 1. first , wee will shew the nature of this love . 2. secondly , the exercises of it , and directions unto it . 3. thirdly , some incitements to this holy affection . the ground of love is a considering of god as our owne god , in the covenant of grace , and an acknowledging of our selves , to bee his peculiar children in christ jesus : when wee can say as the spouse in the canticles , i am my beloveds , and my beloved is mine , this is a loving of god ; not as the god of nature only , but as ours peculiar by grace . this union of love , which knits us to christ , impileth another union by faith first ; which is a cleaving to god as my god , and to christ as my christ , whence issues a second conjunction , or cleaving to him in love , as my saviour , my husband , and my head. to come to the nature of this grace , and then to the working of it . the nature of love is seene in foure things : 1. in admiring of some secret good in the thing beloved , which stirres up the soule to make out for it . 2. in a studiousnesse of the contentation of the person beloved . 3. in a desire of union and fellowship with the person we affect 4. in a resting , and solacing of our selves , in the thing wee love . by these let us examine our selves whether we have the true love of god or no ; for it concernes us much to have this grace , it will distinguish us from all others , who feare him not : first , our love to christ commeth from the high esteem of the good things wee see in him : but how shall wee know whether that wee have this admiring of the good things we see in god , and in his word and children ? wee shal know it by our choice , and our choice followes our judgement : would wee know whether our judgement be good ? see what do we choose ( especially ) when things of the world and god come together . and here we want not examples to guide us : the question was , whether that moses should still choose to live in pharaohs court , and hee accounted his sonne in law , or else depart , and suffer adversity with gods children : now moses by sound judgement , had an high esteeme of the excellencie and priviledges of the saints , and therfore chose rather to endure afflictions , than to enjoy the pleasures of sinne for a season . let us then see whether wee can be contented to part with our preferment , or pleasure for god or no. and whether we do esteeme the rebukes of christ greater riches than the treasures of the world ; whether we can lay down our lives and liberties at christs feet , and gladly want all , so we may enjoy him ; if it be so with us , our estate is good . againe , let us see whether wee have a right prizing of the good things in god. doe wee delight to speak much and often of christ , and the benefits we receive by him ? how was saint pauls heart enlarged , and his tongue full of heavenly eloquence , in setting sorth the unspeakable mercies of god , which wee have by christ jesus our lord ? if god be on our side , who can be against us , ( saith he ) what shall separate us from the love of christ : shall tribulation , shall anguish and affliction ? i am perswaded that neither death , nor life , nor any other thing can doe it . another signe to know whether we have a secret admiration of the good things wee see in god , is this , if we doe undrvalue all things else for christ. worldly men are ever admiring of the things below , accounting such men happy and blessed that abound most therein : therefore there is nothing that doth more truly try a man than this : the soul that sees a vanity in the things beneath , and can rejoyce in god only as his true riches , is in a good condition : where there is a true judgement of god and religion , the soule of that man will never stoop to the creature ; the soule so rejoyceth in god , as that it will not yeeld it selfe to any other . adam and eve in their innocencie , were both naked , and were not ashamed ; one reason might be , because their thoughts were taken up with higher matters : in heaven we shall not bee ashamed , of things wee now are ashamed of . a christian soule is so ravished with the enjoying of god , that it mindeth almost nothing but him . the second branch in love , is a desire to doe all things , to the content of the party beloved ; our love to god will frame us to the obedience of his will : obedience is the proofe of love ; if ye love mee , saith christ , keepe my commandements : if wee love god , wee will pray for the enlarging of his kingdome ; where love is kindled in any heart , there is a care to bee approved of him whom we so love . this makes our obedience generall , to all gods commandements , in all places and all things whatsoever . it makes us give our inwards to god , serving him with the soul and spirit . those therefore that nourish uncleane hearts within them , and think it enough to abstaine from the outward act of evill , love not the lord sincerely . the devill himselfe will doe outward things as readily as you , hee will confesse christ to bee the sonne of god ; and say , why art thou come to torment me before my time ? so that if thou dost outwardly only confesse god , what dost thou more than the devill ? in outward duties without sincerity there is no love ; you will pray , the devill will doe as much ; the devill hath a bad end in good actions : so there are many that come to church , & make shew of religion to cloke their evill courses . but such poore wretches , how ever they are pleased with shaddowes , are little better than satan himselfe . againe , if wee be desirous to content him whō wee love , then will , wee suffer any thing for his sake ; therefore the apostles went away rejoycing , and accounted it their glory , that they were esteemed worthy to suffer hardship for christ : and david for dancing before the ark , being by michal mockt , saith : i wil yet be more vile for my god. he cared not for any reproach that could happen to him in a good way : yea , this will make us zealous in his truth ; hee that hath no zeale , hath no love ; if our hearts rise not when god is dishonoured , what love have we to him ? is gods glory and the churches welfare deare to us ? it is a signe we love him : but can we see those things goe backward , and have no zeale , nor be any thing affected therewith , surely then we have no love . againe , if wee have a true love to god , then have we a desire of union and cōmunion with him ; we will be much in meditating of him , in speaking to him , and conferring with him . those therefore that goe on from day to day , without private speeches with god , or solacing of their soules in him , what affection have they to him ? love is communicative ; and what desire of communion can that soule have , that lives a stranger to his maker ? can wee say we love one with whom wee never conferre , or speak to any purpose . againe , if wee love a man , we will advise with him , especially in matters of moment : so if wee love god , wee will take counsell of him in his word , for the guidance of our lives , and stablishing our consciences : if we advise not with god , it is a signe that we either think hee doth not regard us , or else that we count him not worthy to be counselled by . another signe is , to examine what desire wee have to be dissolved , and to be with christ : doe wee love his appearing to judgement ? and are wee now fit for his comming ? surely then it is a plaine signe , that our love is fixed and set upon him : so much as wee doe faile of this desire , so much wee faile in love to christ : what was the reason that the people under the law , were so much afraid at the appearing of an angell unto them ? was it not this , that they were not fitted and prepared for god ? a man may bee a good christian , and yet not at all times willing to die : for as eyes that are sore , cannot alwayes endure the light ; so a soule galled with sinne desires not to heare of the day of jadgement , yet ought wee to thirst after it . another signe of this grace , is our eager and hungry desire after god , when with david we can say , oh god my heart panteth after thee , as the hart panteth after the brookes of waters . when a soule is never at rest til he injoyes his maker , but cryes out still , oh when shall i appeare in his presence , it is a good signe . the last branch or property is a resting and quieting our selves in the love of god above all things whatsoever , saying with david , whom have i in heaven or in earth besides thee , or what doe i esteeme in comparison of thee ; let me enjoy but the light of thy countenance , and it suffices me : demand therefore of thine owne heart , what the things are that trouble thee most ? and what is the cause of thy sorrow and disquietments , whether it be for losses or crosses outwardly , or for want of gods love and the sense and feeling of his favour inwardly . they which grieve chiefly for outward evils , are most carried in their affections that wayes : but if in the confluence of all worldly blessings , wee can grieve for our spirituall wants , it is a comfortable evidence . when a man reckons not his happinesse to stand in the possession of the creature , but in the fruition of the creator , and desires his favour above any thing , it is a gratious signe . david had an abundance , yea , he had a kingdome , yet nothing would satisfie him but the mercies of god. and when hec was in want , what course did he take , but stil comforted himselfe in the lord his god : that which a man sorroweth most for when he wanteth it , that he rejoyceth most in when he hath it : can we in our crosses rejoyce that god is ours ? this is an excellent signe , and plainly discovers , that we place our contentation more in him than in any thing else : can we delight more in the solace of his favour , than in outward prosperity ? it is a heavenly testimony of a renewed condition . when david was in his greatest distresses ; what desires had he then most in him ? why , hee longed after the house of god : when the people were ready to stone him , wherein did he trust , but in the lord his strong ●ower ? in the last place would we know whether we can rest in god or no. let us examine our selves then what endeavours we have every day to cleanse our soules from sinne ; that so god may take pleasure in us , and we againe may delight in him ? let us see how we restraine our affections from running riot after the world and sinful pleasures . and how we set our joy upon god , and frame our selves to do his will ; i beseech you let us deale faithfully with our owne soules in this particular . and if we find that our hearts tell us , ( as peters told him ) lord thou knowest that i love thee , i desire ô lord to please thee above all things , i have set mine heart upon thee , and i joy in thee and in thy love , more than in all things else in the world . if thus i say we can in the integrity of our spirits appeale to god , who only knowes and searches our wayes , and say , truly lord thou knowest that i love thee ; it is a certaine and infallible signe unto us that we are his , and all things shall work for the best unto us . but take we heed how wee deceive our selves in these things ; by love we are christians , therefore labour for sincerity of affection . a reprobate or a castaway may go far in these four signes of love . he may admire and wonder at the good things of god , but he doth it not from any thing within him , but from the outward beholding of them ; he can admire and talk of them , but yet such men are without any rellish or sweet taste of the thing they speak of . so likewise an hypocrite may desire to please god in many things , but not in all things : as we see in herod , he heard iohn baptist willingly , and obeyed in some things , but not in all ; he could not be crossed in his beloved sinne which abode in him , that must not bee touched . then farwell god , and farwell christ and all . so a castaway may desire to be in heaven , as being a place good for him : and hee may have some little taste of those joyes above , as is mentioned in the hebrewes : but hee hath no rellish of them from the love of god , but only from the love of himselfe . and his desire is not such as will draw him on to the use of means for spiritual growth and progresse thereunto : as we see in balaam , hee had a desire to die the death of the righteous , but this could not make him leave his covetous disposition , and find a contentment in god alone . a reprobate may bee content with religion and with gods wayes , so long as peace doth accompany the same , ( as now in this our countrey , christ commeth amongst us with plenty and prosperity , therefore christ is a good christ ) but if the gospell and religion should bee professed with perfecution , and danger , and disgrace , it would soone appeare where mens contentments were . there is a resting not in the truth , because it is truth , but in regard of the good things which follow it . if we desire to approve our selves to god , let us examine our selves about this affection and every branch of it . the deceit is both common and deadly ; and the profession of religion in many christians is not for religion it selfe , but for by ends and sinister respects . to which end consider further these particulars . where there is true love , there will bee a dedesire of union to the beloved object ; so where the love of god is , there will be a desire of the accomplishment of the marriage betweene god and the soule . he that loves a harlot , saith the wise man , is one with her : so he that affects the lord , desires to be one with him ; therefore men have their names from what they love ; if they love the world , they are called worldlings ; if they love christ , they are called christians ; how canst thou say that thou lovest the lord , and doest not desire his presence in his ordinances ? can we say wee love such a man when we care not for his company ? god observes not so much what we do , as from what affection our duties proceed . againe , if we love ; there will bee a desire to give content to the party beloved ; this appeares even in carnall selfe-love : for take a man that loves himselfe , he makes himselfe his utmost aime and end in all his actions : but when once god hath plucked this fleshly love out of our soules , then our affections will be carried to christ only : this made the prophet david say , i love the lord deerly , he is my rock , my fortresse , my deliverer : a christian hath his contentment in god alone ; he findes an all-sufficiency in the almighty , and therfore makes him his resting place . in all his trouble he will make god his deliverer , and finde more true comfort in him , than in all the things of the world besides : therefore if god should take all other things from us , yet if hee leave us himselfe , a christian is well contented be cause he knowes his best being is in god. but how shall i know whether i doe esteeme rightly of god or no ? if we highly esteeme any thing , whether it be of this or a better life , we will be often speaking of them ; it is a signe men undervalue heavenly truths when they discourse little about them ; they much set light by god that have him not in all their thoughts . againe , what we esteeme of , we will choose above other things : it appeares we have a pretious esteem of god when we choose him , and him alone for our portion ; as david when he said , one thing have i desired of the lord , that i may dwell in his courts for ever : where god is truly loved , there will be a fall of all earthly things in that mans estimation : so he may gaine christ , he counts all else but drosse and dung . lastly , if thou lovest god , thou wilt be afraid to offend him , and carefull to please him in all things : god delights not in a proud and haughty spirit , but in an humble and meek soule ; these then should be thy delight . god is wonderfull well pleased with faith , for it is that which bindes him to performe his promise , therefore seek it earnestly : whatsoever god approves ; a christian should take pleasure in : every grace is an ornament to a christian , and god delights to see his owne graces in us . isaac before hee took rebecka to wife , sent her jewels to adorne her ; so christ sends rich jewels to his children , even the graces of his holy spirit , to make us love him , and fit us the more for him . those that live in sinnes against conscience , think we that these love god ? no certainly ; if they did they would love that which he loves , and hate that which he hates : what a pittifull thing is it to see men glorying in that which is their shame , in swearing and prophanenesse , and yet for all this say they love god. is it possible that the love of god and the love of sinne shold ever stand together ? proceed wee now to some reasons and directions , for the attaining of this grace . and first let us not rest in an inferiour degree of this affection , but rise up therin , and labour that it may have full assent . there are degrees of assent , as when we love god because we love our selves : a naturall man may doe so , but this is not enough , for if wee love god for our selves , we make our selves our god. where the heart is truly set upon god , it delights in him only for himselfe , and takes comfort in no condition further than he sees god in it . he never affected christ in truth , that is more taken with the benefits and priviledges that come by him , than with the excellency of his person . what friend will bee content , that a man should only love him because he doth him good ? we must love our selves and all other things in and for god. moses and paul rejoyced to honour the lord , though themselves were accurfed and deprived of happinesse ; and if wee could so love christ , as not to desire heaven it selfe if christ were not there . this were truly to affect him : for indeed if christ were not there , heaven should not be heaven unto us . wee must love our happinesse , no further than we can have with it gods good leave and liking . againe , we shall know our love to god whether it be sincere or no , by our abstaining from sinne ; if wee avoid evill for feare of punishment , or hope of reward only , our love is unsound , but when we so love god that wee will not doe any thing contrary to his spirit : it is a speciall signe . such a man if there were no hell to punish him , nor place of blisse to receive him , yet would not breake with god upon any termes . for the meanes to attaine this love , we must in the first place labour for an humble & empty soule ; blessed are the poore in spirit ( saith christ ) for such only apprehend their misery without christ , and their need of him ; which occasions an holy rejoycing in the lord , and unfained love to him ; what is the reason that some are so ravished with the favours of the almighty ? is it not for that they were so formerly stung with the sight and feeling of their sinnes ? the more loving christian ever the more humble christian. mark it when you will , and you shall find this disposition manifest in every true convert , they are daily humbling themselves for the least offence . a second direction is to tast of the love of god in christ. when the beams of his favour once shine into our hearts , we cannot but reflect upon him againe ; we love him ( saith the apostle ) because he loved us first ; mary therefore loved much , because shee had experience of gods love , in forgiving her many sinnes : when a broken humble soule truly savoureth the goodnesse of the lord , it cannot but be enflamed with desire after him : a christian after hee hath had a taste of the love of god , hath another manner of judgement of justification than before . taste and see ( saith david ) how good and gracious the lord is . a man that rellishes the sweetnesse of a thing , can better judge of it than hee which never tasted it . a third direction is , to see what motives and reasons wee have from the love of god in christ , to exercise our understanding this way . wee know heat commeth from light ; and there is a sympathie betweene the braine and the heart ; the braine must make a report to the heart , before that can bee enflamed with affection ; therefore seriously search into the grounds of thy affection . the first ground is goodnesse in god , god is goodnesse it self ; in whom all good is involved : if therefore wee love other things for the goodnesse which wee see in them , why doe wee not love god in whom is all goodnesse ? all other things are but sparks of that fire , and drops of that sea ; seest thou any good in the creature , remember there is much more in the creator : leave therefore the streames , and goe to the well-head of comfort . another reason of love , is our affinity with god , our father and friend ; who is unto us in all degrees of neerenesse , both our head and our husband ; were not the sonne ours , what fellowship could we have with the father : having such a mediator with god , that is bone of our bone , and flesh of our flesh , why should we feare to go unto him ? he hath taken upon him these comfortable relations of shepheard and brother , to possesse us of his acquaintance with our infirmities , and readinesse to releeve us . for shall others by his grace fulfill what hee calls them unto , and not he that ( out of his love ) hath taken upon him these relations , so throughly founded upon his fathers assignment , and his owne voluntary undertaking ? how doth the tender mother sympathize in the anguish of her child , notwithstanding all its froward aversenesse ; and shall we think there is more bowells in our selves than in god ? can there be more sweetnesse in the streame , than in the spring ? if the well of consolation be alwayes open , and the fountaine of living water , bee never shut up , let us teach our hearts to suck and draw comfort from these rivers of refreshing : what a shame is it , that men should hunger at such a feast ? consider likewise the benefits which wee have bestowed upon us , and the end why god vouchsafes us so much favour . benefits win love even from bruit creatures ; therfore wee are worse than beasts , if we love not god for his benefits ; the oxe knowes his owner , and the asse his masters crib ; what are wee indeed but an heap of gods benefits ? all our faculties of soule and body are the blessings of god ; whatsoever wee have or hope to have , is from him . our breath , life , and being , subsists in god , who hath promised , that heaven and earth , men and devils , crosses and blessings , sinne and death , all shall be turned by his over-ruling power to our good . consider what now we are , & what a happy condition god hath made us capable of hereafter ; is it a small matter that wee should be regarded above the angels that fell ? and that he who knew no sin , should be made sinne for us ? nay , become a curse to free us from the curse ? it was strange that the three children being cast into the hot fiery furnace , should not burne . so likewise it is a wonder that christians being in the midst of the flame of gods love , should be so cold and dead hearted : it is not only the guilt of sin that we are freed from , but the unsupportable vengeance of the almighty due for the same : and is this a small matter ? if we regard the manner of bestowing his benefits , it will much advance gods goodnesse towards us , and raise up our spirits to love him againe . doth not he love us first of all ? and prevent us with his favours ? is not his love full and overflowing ? so as he never leaves us untill he make an end : where he sreeth a man from danger he set ▪ leth him in a good estate , never ceasing till he possesse him of glory ; as it is 2 tim. 4. the lord hath freed me out of the mouth of the lion , and hee will preserve me to his everla sting kingdome . he delivers us srom spirituall evill , and gives us spirituall good . the meditation of these things will warme our hearts . the next meanes is to ●oyne feare with our love to god : whom we love throughly , we will do nothing that shall displease . the feare of god whom we love , will cause us to make conscience of the least sinne against him ; for there is no sinne be it never so little , but it will weaken our affection to goodnesse . when we venture upon any thing against conscience , is there not a decay of our love to god ? and of our sense of his favour towards us : surely sin is the only make-bate in our soules , and weakner of all our comforts . those therefore are the lovingest soules towards god , that are most conscientious in their wayes . carelesse christians have not that feeling of gods love , which humble fruitfull christians have : neither doe they live or die with that comfort as these do . we are the spouse of christ , and he is jealous of our love . our betrothed husband cannot abide that we should set our affections upon strangers . take heed therefore of adulterous and false affections ; the more we love earthly things the lesse we shall esteeme of heavenly ; and as our affection towards the creature increaseth , so our heat towards christ abateth . the next direction to stir up our love unto god is , to exercise the same daily . for true love is not an abstractive affection , but an affection in practise , and we know every thing doth increase by exercise : exercise it therefore in fighting against the love of the world , and all selfe love ; for as there are contrary commands , so there are contrary desires in a christian : as there is the old man and the new man , the flesh and the spirit , so there are contrary affections , one setting it selfe against another in him . when we see a poore christian , the love of god will say unto us , now shew thy love unto christ in succouring one of his members . no saith fl●sh and blood , charity begins at home , thou mayst want thy selfe another day . in doing good likewise wee should say , here is now an occasion offered me of honouring god , and i will imbrace it . oh but saith selfe-love , there is time enough hereafter ; hereby you may run into poverty and disgrace , be not too forward . therefore there must be a perpetuall deniall of our selvs against our whole thwart nature . those that are christians know experimentally what belongs to these things : but take a carnall man or woman , and they are led altogether by their sensuall lusts as bruit beasts : whatsoever ease and selfe-love wils , that swayes their hearts any wayes . and indeed the most sincere christian hath the motions of these carnall and worldly respects , but his love unto god constrains him to deny all , and listen to what christ whispereth in his heart . consider wee a little what may stirre us up to exercise our selves herein . love it is the light of our life ; love we must something , and he lives not that loves not : seeing then we cannot but love , and that the misplacing of our affectiō is the cause of all sin and misery ; what can we doe better than attend to directions , how to love as we should ? to come therefore to the foure things before mentioned being the branches of love . first , we must admire god above all things . and can wee admire any thing with wisdome but god alone ? it is commonly said , that wee cannot be wise and love together , for that this affection is blinde , except it be in god. againe , is there any thing more comfortable then that we give content to god ? is any service comparable to the service of a prince ? we must serve the lord only , and others in and for him , or else all we do is naught . all other services are bondage , this a perfect freedome . againe , is there any thing more worthy our soules , than to be united to god ? can we have a greater happinesse than to be made one with christ ? by loving a thing we come to be like to it . is there any thing that may or ought to challenge our love but christ ? is it not a base thing to unite our soules ( which are the best things under heaven ) to earthly contentments , than which we shall one day find nothing to be worse ? the love of god planted in our hearts , maketh christ and us one . as a pearle in a ring makes the ring more pretious and valuable ; so the soule united unto christ , commeth to bee more gracious and heavenly . the more excellent the soule is , the more loving it will be to god. the holiest saints have ever burned with most affection to christ , as moses and paul. can any thing satisfie us more than god ? know wee not that all things here shall perish ? therefore when wee place our love and joy in the world , do we not lose them too ? we shall leave behinde us the things of this life , our sins only we carry away , which cleave fast unto us , and staine our consciences world with out end : what might more content us than the love of god , which wil endure for ever , and accompany us to heaven when all other loves perish ? consider that every thing thou dost without love , is dead and empty ; love is the life of all actions ; as we say of a gift , the love of the giver , is better than the gift it selfe ; not only our performance is nothing without love , but we our selves are nothing without it ; every acceptable service we doe must proceed from this heavenly flame ; though wee speak with the tongues of men and angels , and have not love , we are like to a sounding brasse and tinckling symball . have wee not much to do and suffer in this life ? and what is it that makes us constant in duty , & carries us through so many oppositions as we meet withall , is it not love ? doth not love sweeten our hearts , and take away every difficulty in our way to heaven . whilest we live here , we must of necessity suffer ill things , and go on in well doing ; neither of which can be performed without love ; this rules our whole lives . beg therefore of god to quicken thee in all cheerefull and willing obedience : pray that the sunne of righteousnesse would enlighten thy heart : wee cannot serve god without god , nor have any holy affection , except by his spirit he work the same in us . finis . notes, typically marginal, from the original text notes for div a12210-e190 doct. 1. observ. doct. doct. 4. conscience , what . why god rules his church by promises . reas. 2. the excellencie of divine promises . definition of a promise . 1 pet. 1. 10 mark 1. 11 1 cor. 15. 17. rom. 8. faith and hope what they are , and of what use . heb. 11. 1. division of the promises . temporal promises conditionall . mark 10. 20. vse . object . answ. deut 28. 16. quest. answ. how to get in christ. quest. answ. iohn 17. 3 quest. answ. phil. 3. 8. phil. 3. 8. the stability of a christian having promises . heb. 13. 5. 1 tim. 4. 8 psal. 88. 4. psal. 91. psal. 112. 7 psal. 12. psal. 119. obser. 1. a christian needs stablishing grace . obser. 2. the life of a christian fullof dependancy . mar. 16. 17 , 18 , 19 ▪ vse . 1 sam. 2. 9. prov. 3. psal. 115. object . answ. how to discerne establishing grace . helpes to obt●ine confirming grace . object . answ. psal. 9. 10. sue the promises in prayer . quest. answ. why troubles are so irksome . quest. answ. quest. answ. quest. answ. psal. 105. 15 the spirits sealing . quest. answ. what our sealing is , and the use of it . quest. answ. quest. answ. ephes. 1. 13. answ. quest. quest. answ. quest. quest. answ. quest. answ. psal. 42. 13 vse . psal. 45. psal. 116. quest. answ. quest. answ. quest. answ. in want of comfort what is to be done . quest. answ. why the spirit is called an earnest . quest. answ. god meanes truly in giving his earnest . assurance of our estates not alwayes alike . a double act of faith to work assurance . things hindring our assurance . sense of gods love how preserved . quest. answ. quest. quest. answ. symptomes of the spirits inhabitation , out of rom. 8. quest. answ. quest. answ. how the spirit is grieved . notes for div a12210-e10920 parts of the text. psal. 119. quest. answ. doct. all good things . 1 god the father . 2 god the sonne . 3 god the holy ghost . 4 angells . psal. 34. 5 magistrates . 6 ministers . 7 the word . 8 sacraments . 9 outward gifts . 10 outward gifts of reprobates . 11 favour of princes . 1 sinne. 2 corruption of nature . 3 inward and outward grosse sins 1. doubtings . 2 anger , covetousnesse , &c. 3 〈◊〉 sinnes . 4 carnall sinnes . gal. 6. 6. 5 sins of others of gods children . vse . vse . 4 desertions . psal. 6. 5 wounded spirit . luke 4. 1. 6 blasphemous thoughts . 7 continuance in sinne . 8 outward evils . 9 slanders . 10 evils of body . 11 death . 12 death of friends . afflictions 14 devil and hereticks . causes why all things work together for the best . 1 gods decree . 2 gods maner of working . 3 gods covenant . 4 foundation of the covenant . gal. 4. object . answ. iob 3. 25. 2 chron. 31. 33. object . answ. simile . object . answ. evils not to be done , that good may come thereof . matth. 4. 4 danger of wilfull sinning . note . 1 god. 2 creatures . 3 good gifts . 4 truth of god. 1 iustification . 2 ch●istian liberty . 3 mor ality . 1 cor. 4 gods patience . 5 the word evill things . 1 spirituall ill things . 2 outward evils and crosses . causes vse . vse . obser. 1. salvation certaine . obser. 2. gods particular providence to be observed . obser. 3. observ. 4 observ. 5 2 cor. 6. a ground of understanding the promises . a direction to pray for temporall blessings . vse 1. vse 2. vse 3. psal. 34. psal. 24. double eye . a christians joy . and contentment . vse . 5. holy boldnesse . prov. 29. prov. 28. 1 vse 6. 2 persons to whom this prviledge belongs . excellency of love . christianity , not a b●re title only . comfort not to be preached to all . ground of love . nature of the love of god. 1 branch . triall whether we have made a right choice . 2 triall . rom 8. 3 triall . 2 branch . desire to please the beloved . true love rejoyeeth in suffering . 3 branch . love covets union 2 it adviseth with the party loved . 3 and fits it selfe for his appearing . and hungers after god. psal. 4● . 4 branch . psal. 77. psal. 4. psal. 51. psal. 18. psal. 71. quest. answ. psal. 26. directions unto love . 2 direction . meanes to attaine the love of god. psal. 34. 1 grounds of our love to god. motives to stir up exercise in the love of god. the tryall of a christians growth in mortification, purging out corruption, or vivification, bringing forth more fruit a treatise handling this case, how to discerne our growth in grace : affording some helps rightly to judge thereof by resolving some tentations, clearing some mistakes, answering some questions, about spiritual growth : together with other observations upon the parable of the vine, john 15. 1, 2 verses / by tho. goodwin. goodwin, thomas, 1600-1680. 1650 approx. 299 kb of xml-encoded text transcribed from 61 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a41536 wing g1262 estc r10593 12198928 ocm 12198928 56064 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. a41536) transcribed from: (early english books online ; image set 56064) images scanned from microfilm: (early english books, 1641-1700 ; 763:10) the tryall of a christians growth in mortification, purging out corruption, or vivification, bringing forth more fruit a treatise handling this case, how to discerne our growth in grace : affording some helps rightly to judge thereof by resolving some tentations, clearing some mistakes, answering some questions, about spiritual growth : together with other observations upon the parable of the vine, john 15. 1, 2 verses / by tho. goodwin. goodwin, thomas, 1600-1680. [4], 110, [6] p. printed by j.g. for r. dawlman, london : 1650. reproduction of original in the university of illinois (urbana-champaign campus). 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. -n.t. -john xv, 1-2 -commentaries. christian life -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-01 aptara keyed and coded from proquest page images 2007-01 ali jakobson sampled and proofread 2007-01 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the tryall of a christians growth in mortification , or purging out corruption . vivification , or bringing forth more fruit . a treatise handling this case , how to discerne our growth in grace : affording some helps rightly to judge thereof , by resolving some tentations , clearing some mistakes , answering some questions , about spirituall growth . together with some observations upon the parable of the vine , john 15. 1 , 2. verses . by tho : goodwin , b. d. 2 cor. 7. 1. let us cleanse our selves from all filthinesse of flesh and spirit , perfecting holinesse in the feare of god. london , printed by j. g. for r. dawlman , 1650. to the reader . this following treatise [ the tryall of a christians growth ] was formerly printed during the time of my absence out of my native country : and by reason thereof had many imperfections and incongruities both in style and matter ; which , now being againe ( through the good hand of god upon me ) returned , i have endeavoured to amend . so as partly through some alteration in the method and frame of it , partly by cutting off some redundancies , i have reduced it to some better shape , and neerer proportion to its fellowes . the scope and way of handling this subject [ growth ] is not doctrinall so much , nor yet hortatory , as either perswading to , or discoursing of a christians growth in generall , ( concerning which much hath been already written by others ) but the more proper aime of this is to resolve a case of conscience , ( like as those two other preceding tractates of mine have done ) namely this , how to discern our growth , and to answer more usuall temptations about it : and so these three treatises being of like sort and kinde , and properly belonging to that part of theologie which we call case divinity ; i have therefore in this new edition of the whole ordered to put them together , ( which is all the alteration i have made ) although in their first and single publishing some other came between . if in the performance this falls short of many more raised experiments of growth which are found in such as the apostle john calls fathers , elderly christians , who with enoch have walked long with god ; yet i have hoped that you that are young men ( as he also styles the middle sort of christians ) that you may finde many things helpfull to your right understanding and judging of your growth , and which may free you from many mistakes in mis-judging thereof , and so consequently of many tentations about it , which that age of beleevers are more peculiarly incident unto . i dare not say , i write these things to you fathers , i never presumed it in my thoughts ; i my selfe wrote and preached it when i was but young in years , and for the time far younger in grace and experience . and i dare not ( if the great apostle would not ) stretch my selfe beyond that measure which god hath distributed to me . a measure , which , yet , may reach you that are young men , though more eminent grown christians are gone far beyond the line of it . the god of grace and peace grant us and all his children spirits endeavouring to speak the truth in love ( in these dividing times ) that we may grow up into him in all things , who is the head , even christ . april 26. 1643. tho : goodwin . the tryall of a christians growth . an introdvction . some observations premised upon this parable of the vine , john 15. 1 , 2. i am the true vine , and my father is the husbandman . every branch in me that beareth not fruit , he taketh away : and every branch that beareth fruit , he purgeth it , that it may bring forth more fruit . the summe and division of the words , and subject of this discourse . a faire and fruitfull parable this is , spread forth into many branches . in which , under the pleasant shadow of a vine , ( upon occasion they had but newly been reall partakers of his blood in the fruit of the vine ) christ elegantly sets forth himself in his relation to his visible church , and the estate of his apostles , and in them , of all visible professors to the end of the world : shewing withall under that similitude , what his father meant to doe with judas , now gone out to betray him ; as with all other unfruitfull branches like unto him , even cut them off , and throw them into the fire . but on the contrary , encouraging them , and all other fruitfull branches , that they should still continue to abide in him , with promise , that they should yet bring forth more fruit . the parable hath three parts : 1. a vine here is , of all the fairest , ver . 1. 2. a husbandman , of all the carefullest . 3. the end of planting this vine , fruitfulnesse . first , this vine , as all vines else , hath two sorts of branches : 1. such as ( though greene ) bring forth no true fruit , nought but leaves . 2. such as bring forth fruit , ver . 2. the husbandman hath answerably offices of two sorts towards them both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a witty paranomasia , amputare & putare , to lop and cut off . first , clean to cut off those that are utterly unfruitfull , which thereupon are cast out , doe wither , and are gathered and cast into the fire : so ver . 2. & 6. and thus now he meant to deale with judas . but 2. to purge , and but lop off the luxuriancies , and too much runnings out of the fruitfull branches into springs , which they are subject to . thirdly , his end in all is , that fruit , and more fruit might be brought forth . this is his end of planting this vine , this is the end of purging these branches of it , which he being frustrated of , in those other , is the cause why he takes them cleane away . and to exhort these unto fruitfulnesse , was one main end of christs using this parable , and unto this tends all in the following verses , either as meanes or motives unto fruitfulnesse . first , as meanes , 1. he assures them of their being in the state of grace , verse 3. assurance is a means of fruitfulnesse . he speaks of purging them by his word , in the same verse ; ye are cleane through the word i have spoken to you : this is a means he further useth . 3. he inculcates into them the sense of their owne inability to doe any thing without him , ver . 5. 4. therefore to abide in him , and suck from him , ver . 5. 5. and to let his word abide in them , by which himselfe shall also abide in them , and by which they may still be purged , and so be fruitfull . the motives are , 1. if not , they know their doome , to the fire with them , ver . 6. 2. if they doe , their prayers shall be granted , ver . 7. 3. hereby his fathers is glorified , ver . 8. 4. they shall shew themselves his disciples , ver . 8. 5. they shall continue in his love , who loves them as dearly as his father doth him , ver . 9 , 10. and so you have the summe of all this parable . the principall subject i aime at in this scripture , is this maine case of conscience , which useth to be the exercise , and inquisition of many good souls , how a christian may discerne his growth , both in purging out corruptions , and increase of grace , and the fruit of it . therefore what ever other spreading fruitfull observations grow upon this stock , ( and this vine affords many ) wee will but shortly , and as men in haste , view and take notice of , but as in our way to that other which i principally intend , and onely so far stay upon the observation of them , as the bare opening this similitude here used , doth give sap and vigour to them . the first observation , how christ is a vine , and onely the true vine . first , christ , he is a vine . to explaine this first . adam indeed was a vine , planted in paradise , to beare all mankinde upon , but he turned a wild one , he proved not the true vine . god planted him ( to allude to that , jer. 2. 21. ) a noble vine , a holy and right seed , but he degenerated , and so have all engraffed on him , and so bring forth nothing but grapes of sodome , as isaiah speakes . but 2. god the father having many branches of chosen ones , that grew by nature on this cursed stock of adam , whom yet , as ver . 16. he had ordained to bring forth fruit , that is , to spring and spread forth in the earth in all ages , and then to be transplanted unto heaven , the paradise appointed for them ; the earth being but the nurserie of them for a while : hence therefore he did appoint his own sonne to be a new root , as into whom he meant to transplant them , and ordained him to be that bulk , and body , and chiefe branch which they all should grow out of , who is therefore called the roote of david , rev. 22. and that righteous branch , jer. 22. 6. whom therefore 3. he planted as a roote here on earth with us , and cloathed with a humane nature , a weak and mean bark and body , and a rind and out side , such as ours is ; that so both roote and branches might be of the same nature , and homogeneall : which nature of ours in him , he likewise filled with his spirit ( as with juice and sap ) without all measure , that so he might fructifie , and grow into all those branches appointed to be in him , by communicating the same spirit to them . and 4. although he was of himselfe the fairest cedar that ever the earth bare , yet in relation to those multitude of branches , he was to bear , chuseth to be a vine , which is of all trees the lowest , the weakest , and of the meanest bark , and out-side of any other , onely because of all others it is the plentifullest of branches , and runs out and spreads its bulk in branches ; and those , of all branches else of any other trees , the fruitfullest , it is therefore called the fruitfull vine , psal . 128. 3. and for that reason onely doth he single out this comparison , as suiting with his scope , shewing therein his love ; that as he condescended to the lowest condition , for our salvation , so to the meanest resemblances for our instruction , yet so as withall he tells us , that no vine , nor all the vines on earth were worthy herein to be compared , nor to be so much as resemblances of him . for he , and he alone is the true vine , that is the second observation . for take those choicest excellencies in a vine , for which the comparison here is made , as more particularly , that of fruitfulnesse either in boughs or fruit , and it is but a shadow of that which is in him . as god onely is [ i am that i am , ] and all things else have but the shadow of being : so christ alone hath onely all the excellencies in him in the true reall nature of all things to which he is compared . so in like manner he is said to be bread indeed , john 6. 55. and ver . 32. the true bread from heaven . manna , and all other meat , and all that sweetnesse which is in meat , is and was but a shadow to that which he affords . he excells and exceeds all things he is compared to , in what they have , and they are but shadowes to him , heb. 10. 1. first therefore , never any vine so fruitfull . all our fruit is found in him , hos . 12. if you abide in me , you shall bring forth much fruit . he hath juice to supply you with every grace , to fill you with all the fruits of righteousnesse , which if the branches want , it is for want of faith in themselves , to draw from him , not want of sap in him . secondly , this he is at all times , hath been in all ages , thus flourishing ; this root never withers ; is never dry or empty of sap , it is never winter with christ . every branch , saith the second verse , that is , every one that hath born fruit in any age , beareth all its fruit in him : branches in him fear no drought , jer. 17. 8. thirdly , for largenesse of spreading , no such vine as this : he ( as the psalmist sayes , psal . 80. 11 , 12. ) sends out his boughes unto the sea , and his branches to the rivers : all the earth is , or hath been , or shall be filled with them . is to perswaded us to take christ alone , and make him our all in all , because in him all excellencies are supereminently found . all creatures are not enough to serve for comparisons to set him forth , and when they doe in part , for some particular thing that is the excellentest in them , yet therein they are but shadowes , heb. 10. 1. he onely is the truth , he is the true light , john 1. the baptist , moses , and all lights else were but as twilight , but a shadow : so he is the true bread , the true vine , he hath really the sweetnesse , the comfort , the excellencies of them all . the like may be said of all those relations he hath taken on him ; so he onely is a true father , and husband , &c. and the love and sweetnesse in all other fathers and husbands are but a shadow to what is in him . obser . 2. how the father is the husbandman . as christ is thus a vine , so his father is the husbandman , and as strange a husbandman as christ a vine . for first , he is the very root of the vine it self , which no husbandman is to any vine ; therefore he that is the vine calls the husbandman his father , my father is the husbandman . this vine springs out of his bosome by eternall generation , for this is the derivation of our off-spring , chap. 14. 20. i am in my father , and you in me . and chap. 5. 26. the father , he hath life ( originall ) in himselfe , and gives it to the sonne , and the sonne to us , and thence spring living fruits , the fruits of righteousnesse . 2. he is the ingraffer , and implanter of all the branches into this vine . esay 60. 21. he calls them his righteous people , [ the branch of my planting ] the work of my hands . other husbandmen doe but expect what branches their vines will of themselves bring forth , but god appoints who , and how many shall be the branches , and gives them unto , and ingraffs them into his sonne . 3. he appoints what fruit , and what store of fruit these branches shall bring forth , and accordingly gives the increase , which other husbandmen cannot doe : paul my plant , and apollos may water , but god onely gives the increase , 1 cor. 3. 7. though christ merited , yet the father decreed every mans measure of fruitfulnesse . 4. he is the most diligent husbandman that ever was ; for he knowes , and daily views , and takes notice of every branch , and of all their fruit : for sayes the text , every branch that brings not forth fruit , he takes away , &c. therefore knowes who beareth fruit , and doth not . he knowes their persons , who are his , and who are not , 2 tim. 2. 19. not so much as one man could come in without a wedding garment , but he spies him out . 5. the most carefull he is daily to purge his vine : so says the second verse . and of all possessions , saith cato , nulla possessio majorem operam requirit , vineyards need as much care , and more then any other . the corne , when it is sowne , comes up , and growes alone , and ripeneth , and comes to perfection , the husbandman sleeping and waking , he knowes not how , saith christ : but vines must be drest , supported , sheltred , pruned , well-nigh every day . and of all trees god hath most care of his vines , and regards them more then all the rest in the world . is to honour the father in all the workes tending to our salvation , as much as we honour the son : if christ be the vine , his father meanes to be the husbandman : and indeed it may teach us to honour all the three persons in every work that is saving , for in all , they bear a distinct office ; the father hath not onely a hand in election , but also in sanctification , concerning which this parable was made . if christ be the roote that affords us sap , whence all fruit buds , the father is the husbandman that watereth the vine , gives the increase , purgeth the branches , and is the root of that life which christ affords to us : and then the spirit also comes in to have a work and influence herein also ; for he is the sap , though not here mentioned , yet which is implyed , which lies hid in this parable of the vine , and appeares in all the fruits that are brought forth , therefore called , gal. 5. fruits of the spirit . none of the three persons will be left out in any relation , or in any work , that is for our salvation . that ever three so great persons should have a joynt care of our salvation and sanctification , and we our selves neglect it ! that they should be so carefull , we so negligent and unfruitfull ! if they doe all so much for us , what should not we endeavour to do for our selves ? be carefull of your words , thoughts , wayes , affections , desires , all which are the fruits of your soules ; for god takes notice of all , he walkes in this his garden every day , and spies out how many raw , unripe , indigested performances , as prayers , &c. hang on such or such a branch , what gum of pride , what leaves , what luxuriant sprigs , what are rotten boughs , and which are sound , and goes up and down with his pruning knife in his hand , and cuts and slashes where he sees things amisse ; he turnes up all your leaves , sees what fruit is under ; and deals with men accordingly . when the church is in any distresse or misery , goe to him that is the husbandman ; such is the usuall condition of this his vine , spread over the face of the earth . complain as they , psal . 80. 12. why hast thou broken down her hedges , so as all they which passe by doe pluck her ? the boare out of the wood doth waste it . complain to him that the hogs are in his vineyard , and doe much havock and spoile therein ; and tell him that he is the husbandman , who should take care for it . so they go on to pray , returne , we beseech thee o god of hosts , looke downe from heaven , behold and visit this vine , and the vineyard which thy right hand hath planted , v. 14 , 15. 3. obs . two sorts of branches in this vine , fruitfull and unfruitfull : and the difference between temporary and true beleevers , as they are laid downe in the text. we see this vine hath branches of two sorts , fruitfull and unfruitfull , which is the third thing to be observed . and herein our saviour followeth the similitude ; for experience shews the like in vines . and writers of vines observe it , and accordingly distinguish the branches of vines into pampinarios , which bring forth naught but leaves , and fructuarios , which bring forth fruit . the unfruitfull they are such as make profession of being in christ to themselves and others , and receive some greennesse from him , but no true fruit : for their profession they are branches , for their emptinesse , unfruitfull ones . the onely question is , how such as prove unfruitfull , are said to be branches , and to be in christ ; every branch in me , &c. many comparisons there are of christ , as he stands in various relations to his church : whereof some serve to expresse one thing concerning him , some another . that of a vine , here presents him onely as he was to spread himselfe into a visible church on earth , in the profession of him : and so considered , he may have many branches that are unfruitfull . that other of an head over all the family in heaven and earth , which imports his relation onely to that invisible company of his church mysticall , which together make up that generall assembly spoken of in heb. 12. which are his fulnesse , eph. 1. ult . and agreeable to this meaning , in comparing himselfe to a vine , in this large and common relation of a root to both sorts of professors , true and false , is that other expression also , whereby he sets forth his fathers office , when he calls him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vine-dresser , or a tiller of a vineyard , in a strict sense , as luke 13. 7. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as it were at large , ) the husbandman : as thereby denoting out , not simply and alone , that peculiar care that he hath to true beleevers onely , that are branches of this vine , ( though including it ) but withall importing that common care and providence which he beares to others of his creatures ; and this because some of these branches of this vine , are to him but as others out of the church and of no more reckoning with him . the fathers relation herein , answering to , and in a proportion running parallel along with that which christ beares towards them : those that christ is head unto , those he is a father unto : those whom christ is but as a vine unto , christ he is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an husbandman unto , whose office is seene , as well in cutting off such branches , as in pruning and dressing of those other . these unfruitful ones are not in christs account , reckoned as true branches here : for in the 5. verse , he calls those disciples of his that were there and then present with him , ( when now judas was gone forth afore , as appears chap. 13. 30. ) them onely the branches : and therefore repeats it there again , i am the vine , with this addition , ye are the branches . implying hereby , that as he is the true vine , so that these onely were the true branches ; the other he calls but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as a branch , ver . 6. hee is cast forth ( as a ) branch , giving them the name of branches , thereby the better to expresse his fathers dealing with such , that as they that are dressers of a vineyard , use to doe with such branches , so my father with them : but they themselves are but tanquams , quasi palmites , as branches ; not really and in truth such . that expression which seems most to make for it , is that in the second verse , when he sayes , every branch [ in me ] that beareth not fruit , but those words [ in me ] may as well , yea rather be understood to have reference to their not bringing forth fruit [ in him ] then to their being properly branches [ in him : ] so as the meaning should be , they are branches that bring not forth fruit in me . though they doe some good , yet it is not fruit ; if so [ not in me : ] though from mee , and from my assistance . and so his meaning is not so much to declare tha● they are branches in him , as that they bring not for fruit in him . which indeed is one of the characteristicall differences between true and unsound branches , and one maine scope of the parable ; and this the syriack translation makes for also , and confirms it , omnem palmitem qui in me non fert fructum , every branch which in me bringeth not forth fruit . and there is this reason that this should be his meaning , that he never reckoned them at all true branches ; because that is the difference god puts betweene these and those other , that those that bring forth fruit , his father purgeth , that they may bring forth more fruit . he lets them not run so far out into sin , as to become altogether unfruitfull : but these he takes away : so as true branches were never unfruitfull . the use is to stir up all that professe themselves to be in christ , to examine whether they be true genuine branches of this true vine or no. here in this kingdome , christ is spread forth into a faire and pleasant vine in shew , as this earth affords : but if we ministers were able with this husbandman here , to turne up the leaves of formall profession , and looke with his eyes , we should discerne that there are but a few true branches indeed to be found in flourishing congregations , as isaiah foretold there should be in israel , isa . 17. 5 , 6. like the gleaning grapes , two or three in the top of the uppermost bough , foure or five in the outmost fruitfull branches . now for a generall help to discerne whether you be true branches , consider , that union with christ is it that makes men branches , that is , men are accounted branches of christ in regard of some union with him : and such as their union is , such also is their communion with him , and accordingly such branches are they , and such their fruit . 1. some ( and indeed the most ) are united to him but by the externall tye of the outward ordinances , such as their obligation made in baptisme : and are knit to him thereby , no otherwise then many graffs are , that do not take or thrive in their stocks , onely stand there as bound about by a thread ; and sutable is their communion with him , even wholly externall : they continuing to partake of the outward ordinances , but without any sap or inward influence derived , without any inward work of the spirit , or stirring of affection : and answerable also is their fruit , when no other are found on them , but such as you shall finde grow in the waste of the wildernesse among heathens , which ingenuity and modesty , and naturall honesty and naturall conscience do bring forth : but not any such , as an inward sap from christ useth to produce . civill men are not true branches ; for look on christ the root , and see what fruits abounded in him most , as fruits of holinesse did ; and therefore if such were true branches , the same would abound in them likewise : for every tree brings forth according to its kind . 2. you have some ( they living in the church ) christ begins to shoot some sap of his spirit into their hearts , quickning them with many good motions , and stirring up some juicenesse of affections in the administration of the word and sacraments , which causes them to bud forth into good inward purposes , and outward good beginnings : but this being not the communication of the spirit , as sanctifying and changing the branch into the same nature with the root , therefore it comes to passe they are still nipt in the bud , as the stony ground was , and the sap stricken in again , like rath ripe fruit ; which looking forth upon a february sun , are nipt againe with an april frost . many , when young , and their affections are green and tender , are wrought upon , and bud , but the scoffes of men nip them , and their lusts draw the sap another way , as hopes of preferment , and the pleasures of sinne , and so these buds wither and fall off , and the spirit withdrawes himself wholly in the root againe . againe , 3. some there are , as the thorny ground , in whom this inward sap communicated to them , though not spiritually , changing and renewing them , yet being communicated in a further degree , abides in them longer , shoots up farther , and these prove exceeding green branches , and are owned for true , even by the people of god themselves , as judas was by the apostles , and therefore are outwardly like unto them ; for how else are they said to be cast out ? ver . 16. who therefore had once some fruit to commend them , for which they were accounted of by the people of god , and received amongst them , who judge of trees by the fruit . neither are their fruits meerly outward , like solomons apples of gold , in pictures of silver , meerly painted , but they have a sap that puts a greennesse into what they doe , and by reason of which they bear and bring forth ; for how else are they said to wither also ? ver . 6. ( which is a decay of inward moisture , and outward greennesse : ) and these also have some kind of union with christ as with a lord , 2 pet. 2. 1. he ascending to bestow gifts , even upon the rebellious also , psal . 68. 18. so far to enable them to doe him some service in his vineyard : they are not united unto christ as unto an head. neither is it the spirit of adoption which they doe receive from him ; and such a branch was judas , who was not onely owned by the disciples , who knew him not to be false , but who surely at the first had inward sap of gifts derived from christ , to fit him for the ministery , he being sent out as an apostle to preach ; whom therefore christ here aimed at in this place . now for a more particular differencing of these branches and their fruites , it is not my scope to ingraffe a large common place , head of all the differences , between temporaries and true beleevers , upon this stock ; this root is not big enough to bear them , those differences being many ; onely i will explain those differences which the text affords , because they are in our way , and will further open the words . 1. that which they doe bring forth , is not true fruit , the holy ghost vouchasfeth it not that name , they are said here , not to bring forth fruit . that speech in hosea 10. 1. will give clear light to understand this ; with the ground of it also ; israel is , there called , an empty vine , which brings forth fruit to her self . it implies a seeming contradiction , that it should be called an empty vine , and yet withall to bring forth any fruit . and these bring forth not leaves , good words onely , but good works , good actions , and those green , and therefore jude 12. their fruit is said to wither , as themselves are said to wither here , ver . 6. and as there israel is said to be an empty vine , though it hath fruit , so here these are said not to bring forth fruit at all . now the meaning of both , is one and the same : for a thing is said to be empty , when it wants that which is proper to it , and ought to be in it ; as wells are called empty , when are not full of water , they are full of ayre : for non datur vacuum . so they are called an empty vine , and these branches to have no fruit , because not such as ought to grow upon them , such as is proper to the root they seem to grow upon . therefore in heb. 6. 7. that epithet is added , [ meet ] hearbs , or fruit ; that is , such as should grow there . so luke 3. 8. they are to bring forth fruit [ worthy ] amendment of life , or else they were to be cut down : that is , such as became true repentants , as were answerable , suitable therunto . as we say a man carries himself worthy of his place , when answerably to to what is required of him in it . that place fore-cited out of hosea further acquaints us with the true ground , why their fruits ( though green , which chap. 6. 4. is called goodnesse also , yet ) were not to be accounted meet fruit , and so not fruit at all ; even because of this , that it brought forth all its fruit , whether good or bad , to it selfe : that is , those ends that did draw up the sap , and did put it forth in fruit , were drawne but from themselves , they bring them not forth principally to god. and for him . all their prayers , all their affections in holy duties , if they examine the reason of them all , the ends that runne in them all , and whence all the motives that doe actuate all they doe in these , they will finde they are taken from themselves : and though the assistance wherewith they are enabled to doe what they doe , is more then their own , yet their ends are no higher then themselves , and so they employ but that assistance god gives them wholly for themselves . now the end for which a true branch brings forth fruit , is , that god might be glorified . thus rom. 7. 8. when married to christ they are said to bring forth fruit to god ; which is spoken in opposition to bringing forth fruit to a mans self . thus also christ here useth this as the great and main motive to fruitfulnesse in ver . 8. hereby is my father glorified , that you bring forth much fruit . now whom will this move , into whose affections will such an argument draw up sap , and quicken them ? none but those hearts who doe make gods glory their utmost end , and so all true branches doe or else this motive should have been used by christ in vaine unto them . and as this end makes their performances to be fruit , so this being wanting , all that is brought forth deserves not the name of fruit , for it is not fruit worthy , as the baptist sayes , not meet fruit for the dresser to receive , ( as was noted out of the hebrews ) not such as ought to grow on that tree . they should be trees of righteousnesse , the planting of the lord , that he might be glorified , esay 61. 3. again , not fruit meete or suitable for the roote it seemes to grow upon , that is , such as christ did bring forth ; for he did all , that his father might be glorified : and therefore sayes he , exhorting them to fruitfulnesse , ver . 8. of this chap. if you doe likewise , ye shall bee my disciples . againe , otherwise it is not such as is meet for the husbandmans taste and relish ▪ it being equall that he that planteth a vineyard , should eate the fruit of it , 1 cor. 8. 7. and in fruit you know above all we regard the taste , and esteeme the relish of it . eve first considered the fruit was good for food , then pleasant to the eye , gen. 3. it is not the sap that is in fruit only makes it acceptable ; crabs are as full of sap as apples : not is it the greennesse , or colour , or bignesse , but the relish that is the chiefest excellencie in it , though those other , when joyned with a good relish , do make it more desirable : so though thy performances be full of life and affection , and green , and long , and many , yet if they relish and taste of none but self-ends , god regards them not , they are not ad gustum suum ; it is the end that gives the relish , and makes them fruits , and acceptable to god. the second difference this text holds forth , is , that they bring not forth their fruit in christ : for so the syriack translation reads it , as making the sense to be , that they bring not forth fruit in me : and so this particle [ in me ] referreth not so much to their being branches in him , as to not bearing their fruit in him . which indeed seems to have been christs meaning , for his scope in this parable is to shew how that he is the root of sanctification ; and how not the habituall power onely , but every act of grace , and the performance , comes from him ; without me ye can doe nothing , ver . 5. and thereupon he exhorts his disciples to fetch all from him , and to abide in him ; and therefore also , when he speaks of these unfruitfull branches at ver . 6. that which here he calls bearing not fruit in me , he expresses there , by not abiding in me , as the cause of their not bringing forth fruit in him . yea , and the principall scope of that phrase , abide in me , is , ( as evidently appeares by ver . 4 , 5. ) to depend upon him for bringing forth of fruit , and to fetch strength from him by faith . there is therefore this essentiall defect in the worke that is upon such , that they doe not doe all in that dependance upon christ , such a dependance as a branch hath upon the root , in bringing forth its fruit . for , my brethren , this you must know , that as it is essentiall to evangelicall ▪ sanctification to doe all for another , as your end , namely , to god ; so to doe all in the strength of another , as your sole assistant , namely christ , who works all in you , and through whose strength , saith paul , i am able to doe all things , and nothing without it . the life we leade is by faith , and it is not i , but christ who lives in me . therefore we finde both these joyned , phil. 1. 11. the fruits of righteousnesse by jesus christ , to the praise and glory of god. the latter [ to the glory of god ] is mentioned as the finall cause ; the other [ by jesus christ ] as the efficient cause : both these are necessary unto true sanctification . for as we are to honour the husbandman by making him our end , so also the root , by doing all in him , and from him . now temporarie beleevers , as they do all principally for themselves , so also all as from themselves : and as they do not make god their end , so nor christ their root . and so some expound that phrase in the parable of the stony ground , luk. 8. 13. when it is said they have no root , ( though i think he means also inherent habits of grace infused , for it is added , no root [ in themselves , ] which job call the root of the matter which was in him ) it is because they fetch not their strength to doe all they doe from christ by faith , and from their union with him . and the reason is this , because they are never emptyed of themselves , ( which is the root we all doe grow upon ) either in regard of their owne ends , or of their owne efficiencie of working . whereas we must all be brought to nothing in our selves , both in regard of self-aymes , and also abilities of working ; and till our hearts are inwardly taught that lession , that we are not sufficient , as of our selves , we will not goe out of our selves , to doe all in christ . and therefore there was nothing which christ endeavoured more to engraffe upon their hearts then this principle now at his departure , as it is ver . 4 , 5. and indeed it is as hard a thing for nature to live out of its selfe , and fetch all from another , as not to live to its selfe , but to another . we are full of our owne strength , as well as of our owne ends . and although these unfruitfull branches they do indeed receive all their strength from christ , and so all they doe in what is good , is from him : yet they doe no honour christ in receiving it , by doing all as in his strength , and so do not do it as in him . but though they receive all , yet they work with it , as if it were their owne stock , and so glorie ( as the apostle sayes ) as if they had not received it . and thus though the sap and livelinesse which stirs them , is really , and all efficiently from christ , yet they may be said to bring forth fruit in themselves , because both they neither fetch not receive it by faith , nor act by faith that strength received , as men that were acted by christ , and as working all in christ , but they doe all , as if all proceeded from their owne root : even as the ivie , though it clasping about the oake , receives much sap from it , which it digesteth and turneth into it selfe , yet it brings forth all its be●ries by virtue of its owne root , rather then as in the oake , which yet sustaines and supplyes it with juyce and sap ; whereas a true beleever brings forth fruit in christ , as a branch that is in and of the oake it selfe , as its owne root , and so from him all their fruit is found , hos . 14. 8. he fetcheth his assistance from him : where as the inward assistance of another unsound branch is strengthened and supported by pride , and selfe sufficiencie of gifts and parts , and not derived by faith , and maintained by confidence in christs strength to act all in them ; so that , as it is said of the corinthians , that they raigned , but without us , sayes paul. so i may say , temporaries performe duties , and pray , but as without christ . but all true beleevers are emptied first of their owne strength and ability , and so walk as those who can doe nothing without christ , as those who are not able to love , beleeve one moment more without him . so phil. 4. 13. i am able to doe all things , but through christ that strengtheneth me . and this they lay for a principle in their hearts which they walk by , which therefore christ presseth upon his disciples here , as the maine requisite and fundamentall principle of evangelicall sanctification , without me ye can doe nothing . and therefore such an one is sensible of that cursed selfe sufficiencie in him , and humbleth himselfe , checks himselfe for it , as for as great and foule a sin as any other ; and humbleth himselfe not onely for the want of what life , and stirring , &c. should have been in the duty fell short of , in performing it ; but also for that he sanctified not christ , in the strength he received to doe it with : but another doth not so ; if he finds strength , and power , and vigour to performe , and quicknesse in the performance , he lookes no further . that poore man in the gospel , as he acknowledged his want of faith , that he had much unbeliefe in him , so he goes out to christ for the supply , lord h●lp my unbeliefe , for he knew that it was he was to be the worker of every degree of faith in him . and again , a true beleever being thus sensible of his own unability , doth ( when he is any thing assisted ) attribute all to christ when he hath done ; and honours him as the author of it in himselfe ; confesseth in his heart , between christ and himselfe , that it was not he , but christ that strengthned him : it is not i , ( sayes the apostle ) but the grace of god in me , though i have laboured more then they all . but another , though he receives all , yet not being emptyed of himselfe , boasteth as if he had not received it . as the pharisee , though he thanked god in words , yet in his heart attributed all to himselfe ; such an one is the more full , and lift up when he hath done , but the true branch more empty and humble . a true beleever glories not of himselfe as in himselfe , but onely as he is a man in christ ; and that as a man in christ , he did thus or thus ; as paul did , and no otherwise . so 2 cor. 12. 2. i knew a man in christ , &c. of such a man i will glorie , but of my selfe i will not glorie . and yet it was himselfe he spake of , but yet not in himselfe as of himselfe , but as he was in christ . and if it be asked , whether in every act a christian doth thus ? i answer , it is in this as in that other parallel to this , the making god a mans end : now as it doth not require , that in every action a man should actually think of that his end , whilst yet habitually he makes it his aime : ( as a man in his journey , doth not think of the place he goes into every step he takes , yet so habitually hath it in his thoughts , as he keeps in the way to it . ) parallel to this is it in doing all in christ , it cannot be supposed that in every act a man hath such a distinct thought of recourse to christ ; but at the beginning and entrance of greater actions , he still hath such actings and exercise of faith ; and also often , in the progresse he reneweth them , and in the conclusion , when he hath performed them , he doth sanctifie christ in his heart , by ascribing the praise of all unto him . if in the second place , the question be , whether , every true beleever doth from his first conversion thus distinctly and knowingly ( to himself ) fetch thus all power from christ , and doe all in him ? the answer is , 1. that to all beleevers this principle of having recourse to christ for acting their sanctification , may ( haply ) not presently be so distinctly revealed as it hath been to some ; this indeed is common and absolutely necessary to all beleevers , to constitute and make them such ; namely , that their faith should have recourse to christ , and to take him for their salvation , in the large and generall notion of it , as it infolds all under it that is to be done to save them ; and thus many more ignorant doe , when yet they have not learnt explicitely in every particular that concerneth their salvation , to have frequently a distinct recourse unto him : it is probable that these very disciples of christ ( who yet savingly beleeved ) had not this particular principle of bringing forth all their fruit of holinesse in christ , as their root , untill this very time and sermon whereby christ enformed them in it , so clearly revealed to them , nor till then so clearly apprehended by them ; for ignorant they were of , and negligent in having recourse to christ in many other particulars , and making use of him therein , which are of as much concernment as this . they had not so distinctly and explicitely ( as would seem ) put their prayers up in christs name , hitherto you have asked nothing in my name , john 16. 24. neither had they so frequently exercised faith on christ in all things as they had upon god. therefore john 14. 1. he calls upon them , ye beleeve in god , beleeve also in me . 2. many sorts of principles beleevers hearts may secretly have been taught , which also habitually they practice , and yet they may be exceeding hidden and latent in them in respect of their own discerning them ; as was the case also of these disciples , john 14. 4. sayes christ , the way ( namely , to heaven ) ye know : and yet , ver . 5. thomas sayes , how can we know the way ? and then , ver . 7. christ sayes of them againe , that they knew him and the father ; and yet ver . 8. philip again saith to him , lord , shew us the father , speaking as if they were ignorant of him , for christ rebukes him , ver . 9. and tels him he had both seen him and his father . those principles of atheisme and unbelief , ( as those sayings in the heart , that there is no god , &c. of which the scriptures speak so much ) they are the principles that act and work all in men that are wicked and carnall , and are the encouragers and counsellers to all the sins committed by them , and yet they are least of all discerned by them , of all other corruptions , for they are seldome or never drawn forth into distinct propositions , or actually thought upon ; but doe lie as common principles taken for granted , and so do guide men in their wayes . and thus it is and may be long with some of the contrary principles of faith , they may act all secretly in the heart , and yet not be discerned ; untill called forth by the ministery of the word , or some distinct information , when it comes more distinctly to clear such a practice to them . neither 3. is union with christ presently cleared up to all beleevers ; which whilst it is darkly and doubtfully apprehended by them , christs communication of his grace and strength to them in every action , remains doubtfull also , and is not discerned by them . of these disciples christ sayes , john 14. 20. that in that day ( namely , when they received the comforter more fully , of the promise of whom he there speaks ) they should know that they were in him , and he in them : but not so clearly was this as yet apprehended by them ; and so likewise that intercourse betwixt christ and them , both for grace and comfort , &c. was not so clearly discerned by them , though continually maintained by him in dispensing all grace and power to them . and yet 4. in the mean while take the lowest and poorest beleever , and he doth these five things , which put together , is really and interpretatively a bringing forth their fruit in christ , though not in their apprehensions . 1. in that their hearts are trained up in a continuall sensiblenes of their own insufficiencie and inability for any good thought or word , as of themselves ; for poverty of spirit , to see their own nothingnesse , in this respect is the first evangell grace , mat. 5. 1. and and if the contrary would arise in them , to think through habituall grace alone received , they were able of themselves to doe good , it is checked soone , and confuted by their owne experience , both of their owne weaknesse , being sure to be left to themselves , ( as peter was ) when confident in his own strength ; as also by those various blowings of the spirit in them as he pleaseth ; with which when their sailes are filled , they are able to doe any thing , but when withdrawn , they lay wind-bound , ( though all habits of grace be hoyst up and ready ) and not able to move of themselves . now this principle of self emptinesse habitually to live by it , no carnall heart in the world hath it , or doth live by it . and 2. for this assistance , they are trained likewise up ( from the first ) to have a continuall dependance , from a power from above , ( without which they find they are able to do nothing ) to come from god , and from the spirit of christ ; with a renunciation of themselves , which implicitely is the same with this immediate intercourse with christ , and is really equivalent thereunto , though they hit not at first haply on the right explicite notion thereof ( as having not been taught it by the ministery of the word , or other wayes ) in that distinct manner that others doe : and yet in honouring the spirit of christ dwelling in them , they honour christ , who sends that spirit into their hearts , even as in honouring the sonne , christ sayes , that we honour the father also : although our thoughts may sometimes more distinctly be exercised towards one of the three persons more then to another . and thirdly , when they are once taught from the word , that it is the duty of a christian , and part of the life of faith , to live thus in christ , and to bring forth all in him and so come distinctly to apprehend this , as requisite to a right bringing forth of fruit , then their hearts instantly doe use to close with the truth of it , as being most suitable and agreeable to that holy frame of their own spirits , which are evangelically wrought to glorifie christ all manner of wayes that shall be revealed ; there is an instinct , a preparednesse in their faith to make christ their all in all , as any particular comes to be revealed to them , wherein they ought to exalt him in their hearts ; and so this being once revealed to be one way whereby they are to honour him , if they have gone on afore in a confidence on their own graces , henceforth they doe so no more , yea they humble themselves as much for so robbing christ of glory , or neglecting of him , in not having had that distinct recourse to him , as for any other sin . and 4. though haply after all this , yet still their union with him is not cleared to them , and so their communion with him herein ( as must needs ) doth still remain dark also , they therefore neither discern that they have any true communion with his person , nor can say how strength comes from him ; yet having bin thus taught to fetch all from him , as was formerly explained , they do in a continuall renunciation of their own strength , deny all offers of assistance from any other strength , as namely that which their gifts and parts would make ; ( even as they deny unlawfull lusts or by-ends ) and they still have their eyes upon christ , to work in them both the will and the deed , and so by a faith of recumbencie , or casting themselves on him for strength in all , ( such as they exercise towards him for justification , gal. 2. 16. ) they live by faith on the son of god , and have thereby such a kind of faith , a continuall recourse unto him . upon which acts of true faith being exercised by them towards him , he ( as he is pleased to dispence it ) moves them , and works and acts all in them ; although still not so sensibly unto their apprehensions , as that they should discern the connexion between ▪ the cause and the effect ; nor can they hang them together , that is to say , know how , or that this vertue doth come from christ , because their union with him is as yet doubtfull to them ; and also because the power that worketh in beleevers is secret ; and like that of the heavens upon our bodies , ( which is as strong as that of physick , &c. ) yet so sweet and so secretly insinuating it selfe with the principles of nature , that as for the conveyance of it , it is insensible , and hardly differenced from the other workings of the principles of nature in us : and therefore the apostle prayeth for the ephsians , that their eyes may be enlightned to see the power that wrought in them , eph. 1. 18. 19. yet so as 5. their soules walk all this while by these two principles firmly rooted in them ; both 1 that all good that is to be done , must and doth come from christ , and him alone ; and 2 that if any good be done by them , it is wrought by him alone , which doe set their souls a breathing after nothing more then to know christ in the power of his resurrection : and having walkt thus in a selfe-emptines and dependance upon christ by way of a dark recumbencie , when once their union with him comes to be cleared up unto them , they then acknowledg as they es . 26. that he alone hath wrought all their workes in them , that they are nothing , and have done nothing ; and though before this revelation of christ , ( as christ said to peter , what i doe now thou knowest not , but thou shalt know , so ) they knew not then that christ had wrought all in them , yet then they know it , and when they doe know and discern it , they acknowledge it with the greatest exaltation of him , they having reserved , even during all that former time of their emptinesse , the glory for him alone ; staying as joab did for david , till christ come more sensibly into their hearts , to set the crown of all upon his head . this i thought good to adde , to clear this point , lest any poor souls should be stumbled . doct. 4. in the most fruitfull branches there remain corruptions unpurged out . the 4. doct. is , that in the most fruitfull branches there remain corruptions that still need purging out . this is taken but as supposed in the text , and not so directly laid down , and i shall handle it but so far as it makes way for what doth follow . what shall i need to quote much scripture for the proof of it ? turn but to your own hearts , the best will find proofs enough of it . reasons . that god might thereby the more set forth and clear unto us his justifying grace by christs righteousnesse , and clear the truth of it to all our hearts . when the apostle , long after his first conversion , was in the midst of that great and famous battail , chronicled in that 7. rom. wherein he was led captive to a law , and an army of sinne within him , warring against the law of his minde , presently upon that wofull exclamation and outcry there mentioned , oh miserable man that i am , &c. he falls admiring the grace of justification through christ , they are his first words after the battail ended , [ now ] ( sayes he ) there is no condemnation to them that are in christ : mark that word [ now ] that now after such bloudy wounds and gashes there should yet be no condemnation , this exceedingly exalts this grace , for if ever ( thought he ) i was in danger of condemnation , it was upon the rising and rebelling of these my corruptions , which when they had carried me captive , i might well have expected the sentence of condemnation to have followed , but i finde , sayes he , that god still pardons me , and accepts me as much as ever , upon my returning to him ; and therefore i doe proclaim with wonder , to all the world , that gods justifying grace in christ is exceeding large and rich . and though there be many corruptions in those that are in christ , yet there is no condemnation to those who are in christ , that walk after the spirit , though flesh be in them : and this at once both clears our justification by christs righteousnesse alone , and also magnifies and extols it . it clears it , therefore how doth this remaining of corruptions afford to our divines that great demonstration against the papists , that we are not justified by works , nor are those workes perfect , ( which they so impudently affirme against their own experience ) even because corruption stains the best , and our best righteousnesse is but as a menstruous cloth . and as it clears it , so likewise it extols it : for how is grace magnified , when as not only all the sins and debts a man brought to christ to pardon at first conversion are pardoned , but after many relapses of us , and provings bankrupt , we are yet still set up againe by free grace with a new stock ; and though we still run upon new scores every day , yet that these should still be paid , and there should be riches of love enough , and stock enough , that is , merit enough to hold out to pardon us , though we remained in this mixt condition of sinning , to eternity , this exceedingly advanceth the abounding of this grace . 2. it serves exceedingly to illustrate the grace of perseverance , and the power of god therein ; for unto the power of god is our perseverance wholly attributed . 1 pet. 1. 5. ye are kept ( as with a garrison ) as the word signifies , through the power of god unto salvation . and were there not a great and an apparent danger of miscarrying , such a mighty guard needed not ; there is nothing which puts us into any danger , but our corruptions that still remain in us , which fight against the soul , and endeavour to overcome and destroy us . now then to be kept maugre all these ; to have grace maintained ; a spark of grace in the midst of a sea of corruption ; how doth this honour the power of god in keeping us ? as much in regard of this our dependency on him in such a condition , as hee would otherwise be by our service , if it were pepfect , and we wholly free from those corruptions . how will the grace of god under the gospel , triumph over the grace given adam in his innocencie ? when adam having his heart full of inherent grace , and nothing inwardly , in his nature , to seduce him , and the temptation that he had , being but a matter of curiosity , and the pleasing his wife , and yet he fell : when as many poore souls under the state of grace , that have but mites of grace in comparison , and worlds of corruption , are yet kept , not onely from the unnecessary pleasures of sin in time of prosperity , but hold out against all the threats , all the cruelties of wicked persecutors in times of persecution , which threaten to debar them of all the present good they enjoy ? and though gods people are foyled often , yet that there should still remaine a seed within them , 1 john. 3. 9. this illustrates the grace of christ under the gospel . for one act in adam expelled all grace out of him , when yet his heart was full of nothing else . were our hearts filled with grace perfectly at first conversion , this power would not be seen . the angels are kept with much lesse care , and charge , and power then we , because they have no bias , no weights of sin , ( as the apostle speaks ) hung upon them to draw them aside , and presse them downe , as we have . neither 3. would the confusion of the devill in the end be so great , and the victory so glorious , if all sin at first conversion were expelled . for by this meanes the devill hath in his assaults against us , the more advantages , faire play , ( as i may so speak ) faire hopes of overcomming ; having a great faction in us , as ready to sinne as he is greedy to tempt ; and yet god strongly carries on his owne worke begun , though slowly , and by degrees , backeth and maintaines a small partie of grace within us , to his confusion . that as in gods outward goverment towards his church here on earth , he suffers a great party , and the greater still by farre , to be against his church , and yet upholds it , and rules amongst the midst of his enemies , psal . 110. ult . so doth he also in every particular beleevers heart . when grace shall be in us but as a sparke , and corruptions as much smoake and moisture damping it ; grace but as a candle and that in the socket , among huge and many winds , then to bring judgement forth to victory , that is a victory indeede . lastly , as god doth it to advance his owne grace , and confound the devil , so for holy ends that concerne the saints themselves : as , 1. to keep them from spirituall pride . he trusted the angels that fell , with a full and compleat stock of grace at first , and they , though raised up from nothing a few dayes afore , fell into such an admiration of themselves , that heaven could not hold them , it was not a place good enough for them ; [ they left ] ( the text sayes ) their owne habitation and first estate , jude , ver . 6. pride was the condemnation of the devill , 1 tim. 3. 6. but how much more would this have beene an occasion of pride to a soule that was full of nothing but sin the other day , to be made perfect presently ? perfectly to justifie us the first day by the righteousnesse of another , there is no danger in that , for it is a righteousnesse without us , and which we cannot so easily boast of vainly ; for that faith that apprehends it , empties us first of our selves , and goes out to another for it . but sanctification being a work wrought in us , we are apt to dote on that , as too much upon excellencie in our selues ; how much adoe have poore beleevers to keepe their hearts off from doting upon their owne righteousnesse , and from poring on it , when it is ( god wot ) a very little ? they must therefore have something within them to pull downe their spirits , that when they look on their feathers , they may looke on their feet , which christ sayes are still defiled , john 13. 10. 2. however , if there were no such danger of spirituall pride upon so sudden a rise , ( as indeed it befalls not infants , nor such soules as dye as soone as regenerated , as that good thiefe ) yet however god thinkes it meet to use it as a means to humble his people this way : even as god left the canaanites in the land , to vexe the israelites , and to humble them . and to have beene throughly humbled for sin here , will doe the saints no hurt against they come to heaven , it will keepe them nothing for ever , in their owne eyes , even when they are filled brim full of grace and glory . for 1. nothing humbles so as sinne . this made him cry out , oh miserable man that i am ! he that never flinched for outward crosses , never thought himselfe miserable for any of them , but gloried in them , 2 cor. 12. when he came to be led captive by sinne remaining in him , cryes out , oh miserable man ! and 2. it is not the sinnes of a fore-past unregenerate estate , that will be enough to doe this throughly : for they might be lookt upon , as past , and gone ; and some waies be an occasion of making the grace after conversion the more glorious : but present sense humbleth most kindly , most deeply , because it is fresh , and therefore sayes paul , oh miserable man that [ i am . ] and againe , we are not able to know the depth , and height of corruptions at once ; therefore we are to know it by degrees : and therefore it is still left in us , that after we have a spirituall eye given us , we might experimentally gage it to the bottome , and be experimentally still humbled for sinne : and experimentall humbling is the most kindly , as pity out of experience is . and 3. god would have us humbled by seeing our dependance upon him for inherent grace ; and how soone are we apt to forget we have received it ; and that in our natures no good dwells ? wee would not remember , that our nature were a stepmother to grace , and a naturall mother to lusts , but that we see weeds still grow naturally of themselves . and 4. god would have us not onely humbled by such our dependance on him , but by a sense of our continuall obnoxiousnesse to him , and of being in his lurch ; and therefore leaves corruption still , that we might ever acknowledge that our necks doe even lie on the block , and that he may chop them off , and to see that in him , we should not onely live , and move as creatures ; but further , that by him we might justly be destroyed every moment , this humbles the creature indeed , ezek. 36. 31 , 32. 3. as thus to humble them , so that they might have occasion to deny themselves : which to doe is more acceptable to god , then much more service without it ; and therefore the great promise of having an hundred fold , is made to that grace . it was the great grace , which of all other christ exercised . now if we had no corruption to entice and seduce us , what opportunities were there for us , thus of denying our selves ? christ indeed had an infinite deale of glory to lay downe , not so we : unlesse there be a selfe in us , to solicite us , and another selfe to deny those solicitations , wee should have no occasions of self-denyall , or the exercise of any such grace . therefore adam was not capable of any such grace , because he had no corruption to seduce him . and therefore a little grace in us , denying a great deale of corruption , is in that respect , ( for so much as is of it ) more acceptable then his obedience . though we have lesse grace , yet in this respect of a higher kind in the exercises of it . to be meek and charitable to those who fall into sin , as knowing corruption is not fully yet purged out of thy selfe . this is the apostles admonition upon this ground , gal. 6. 1. if a man be overtaken in a fault , ( he speaks indefinitely , that any man may ) if it be but an overtaking , not a sinning wilfully , and obstinately , but a falling by occasion , through rashnesse , suddennesse , and violence of temptation , &c. ye which are spirituall , restore such a man with the spirit of meeknesse , considering thy selfe , lest thou also be tempted . he would have every man be meek in his censure , and in his reproofe of such an one , and restore him , and put him in joynt againe , as the word signifies ; for still he may be united to christ , as a bone out of joynt is to the body , though for the time rendred thereby unusefull ; and do this , sayes he , with tendernesse and pity , with the spirit of meeknesse , which a man will not doe , unlesse he be sensible of his owne frailty , and subjection to corruption ; unlesse he reflect on himselfe , and that seriously too : [ considering ] saith the apostle there , as implying more then a slight thought , ( i may chance to fall also ) but the seeing and weighing what matter of falling there is in thine own heart , if god but leave thee to thy selfe a little then ; this works a spirit of meeknesse towards such an one : for meeknesse and pity is most kindly , when we are sensible of the like in our selves , and make it our owne case . and this he speakes to the most spirituall christians , not to those who are as yet but as carnall , ( as he speaketh of the corinthians ) christians newly converted , who ( finding their corruptions at the first stounded with that first blow of mortification given them , and though but in part killed , yet wholly in a manner for a while laid asleep , and having not as yet , after their late conversion , had a fresh experience of the dangers and temptations a man after conversion in his progresse is subject to ) are therefore apt to imagine they shall continue free from assaults , and think not that their lusts will get up againe , and so are prone to be more censorious of the falls of others : but you , who are more spirituall , to you i speak , sayes the apostle , for you are most meekned with a sense of your owne weaknesse ; and even you , ( sayes he ) if you consider your selves , and what you are in your selves , have cause to think that you also may be tempted . never set thy selfe any stint or measure of mortification , for still thou hast matter to purge out : thou must never be out of physick all thy life . say not , now i have grace enough , and health enough , but as that great apostle , ( not as if i had as yet attained , for indeede , thou hast not ) still presse forward to have more vertue from christ . if thou hast prevailed against the outward act , rest not , but get the rising of the lust mortified , and that rowling of it in thy fancie ; get thy heart deaded towards it also : and rest not there , but get to hate it , and the thought of it . the body of death it must not onely be crucified with christ , but buried also , and so rot , rom. 6. 4 , 6. it is crucified to be destroyed , sayes the apostle there : that is , to moulder away more and more , after its first deaths wound . obser . 6. that branches that have brought forth true fruit , god takes them not away . the 6. doctrine is , that those who are true branches , and bring forth any true fruit pleasing to god , though they have many corruptions in them , yet god takes them not away , cuts them not off : the opposition implies this , he speakes of taking away the other , not so of these , but purgeth them . it is an elegant paranomasia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the holy ghost here useth . for an instance to prove this , ( wherein i will also keepe to the metaphor here used ) i take that place . esay 27. where this his care of fruitfull branches , with the very same difference put between his dealing with them , and the unfruitfull that is here , is elegantly expressed to us . god professeth himselfe the keeper of a vineyard his church , ver . 2 , 3. i the lord doe keep it , and ver . 6. he shall cause them that come of jacob to take root , israel shall blossome and bud , and fill the earth with fruit . but israel having corruption in him which would hinder his growth , he must be lopt and cut . and so in the next verses , god is said to deale with him ; but not so as to cut them off , as he doth others that are both his and their enemies . hath he smitten them as he smote those that smote him ? no. for in measure when it shooteth forth , thou wilt debate with it . when israel is but a tender plant , and first shooteth forth , he doth but in measure debate with it , that is , in such a proportion as not to destroy it , or cause it to wither , but that it may blossome more , he measures out , as it were , afflictions to them , but stayes his rough wind , as it followes ; that is , such afflictions as would shake that his plant too much , or quite blow it downe ; but such a wind as shall make it fruitfull , and blow away its unkindly blossomes and leaves : so much and no more will he let out of his treasury , even he who holds the winds in his fists , and can moderate them as he pleaseth . for his scope and purpose is nothing lesse then to cut off jacob , both root and branch , because of corruptions and sinnes that doe cleave to him . but this is all the fruit to take away the sinne , sayes he , ver . 9. that is , this is the fruit of that winde , and of all these his dealings with them : and it is [ all ] the fruit , that is , all that he intends thereby , even to purge them . but doth he deale so with others ? no , for the boughs of the most fenced city wither , and are broken off and burned , ver . 10 , 11. first , because in christ god accepts a little good , and it pleaseth him more , then sin in his doth displease him : and therefore as in nations he will not destroy the righteous with the wicked , so nor in men will he cast away their righteousnesse that is in them for a little wickednesse sake , but will rather purge out the one , and so preserve the other . this we have expressed under the same metaphor , esay . 65. 8. we have in hand , thus saith the lord , as the new wine is found in the cluster , and one saith destroy it not ; for a blessing is in it : that is , looke as when a man is about to cut downe a vine , and his axe is even at the root of it , and one standing by , spyes a cluster upon it , that hath new wine in it ; which also argues there is sap still in the roote , which may yet bring forth more ; oh sayes he , destroy it not : even so sayes god of nations and men that feare him : of nations , where he hath many holy ones : so there it followes , so will i doe ( with israel ) for my servants sake i will not destroy them all ; so it follows there : and thus he likewise sayes of particular men , there is a blessed work in such a mans heart , though mingled with much corruption , oh destroy it not . take away the sin if possible , but cut not off the man : why should his grace perish with his wickednesse ? every dram of grace is precious , it cost the blood of christ , and he will not suffer it to be destroyed . because he hath ordained , that all the fruits of his children should remain , john 15. 16. now if they should be cut off , their fruit would wither , their work must perish with them ; now no mans work shall prove in vaine in the lord , 1 cor. 15. ult . but though the world , and all works , and lusts of the world will with their makers come to nothing , yet he that doth the will of god endureth for ever , 1 john 2. 17. as the works of christ in himselfe are eternall , so his works in us are eternall also , because they are the fruits of what he did : he that soweth liberally , and gives to the poore , his righteousnesse remaines for ever . thirdly , because he loves the person , and hates only the sin , therefore he preserves the one , destroyes onely the other . this is all the fruit to take away the sinne . thus psal . 99. 8. he forgave the persons , and tooke vengeance onely on their inventions . the covenant that is made with us in christ , is not a covenant made with works , but with persons : and therefore though the works be often hatefull , yet he goes on to love the persons : and that he may continue to love them , destroyes out of them what he hates , but cutteth not them off . a member that is leprous or ulcerous , a man loves it as it is his owne flesh , ephes . 5. 29. though he loathes the corruption and putrification that is in it : and therefore he doth not presently cut it off , but purgeth it daily , layes plaisters to it to eate the corruption out : whereas a wart or a wen that growes to a mans body , a man gets it cut off , for he doth not reckon it as his flesh . fourthly , therein god shewes his skill , that he is able to deale with a branch which hath much corruption in it , so artificially , as to sever the corruption , and let the branch stand still ; utterly to cut downe , and make spoile of all , there is no great skill required to it ; but to lop the branches in the right place , and due time and season , so as they may become fruitfull , this is from the skill of the husbandman . come to unskilfull surgeons with a sore leg or arme , and they seeing it past their skill , they talke of nothing but cutting it off , and tell you it is so far gone , that there is no way else ; but come to one that is skilfull indeed , that discerns it is not so perished , but it may be cured , and he will try his art upon it : and so doth god with branches and members that have much corruption in them , he tryes his skill upon them , makes a great cure of a leg or an arme , where he discerns some sound flesh , though much corrupted ; he can cut out the dead flesh , and let the sound remaine , and so makes it whole in the end . of comfort to those who are true branches , and continue to bring forth fruit in the midst of of all the tryals that befall them , that god will not suffer them to be cut off by their corruption : if any thing in them should provoke god to doe it , it must be sinne : now for that , you see how christ promiseth that god will take order therewith , and will purge it out of them . in the 89. psal . ver . 28 , 29 , 30. this is the covenant made with david , ( as he was a type of christ , with whom the same covenant is made sure and firme ) that if his seed forsake my law , and walke not in my judgements , what , presently turne them out of doors , and cut them off , as those he meant no more to have to doe with ? what , nothing but utter rejection ? is there no means of reclaiming them ? never a rod in the house ? yes , then will i visit their transgressions with a rod , and their iniquity with stripes , whip out their stobbornnesse and sinfulnesse , but my loving kindnesse will i not take from him as i did from saul , as it is 1 chron. 17. 13. let the saints consider this , that they may return when they are fallen , and submit to him and his nature , and suffer him to doe what he will with them , and endure cutting , and lancing , and burning , so long as he cuts them not off ; endure chastning , and all his dealings else , knowing that all the fruit is but to take away the sinne to make them partakers of his holinesse , and if by any meanes , as paul speakes of himselfe , as phil. 3. be the means what it will , it is no matter ; and god , if at any time he seemes to cut thee off , yet it is but as the incestuous corinthian was cut off , that the flesh might be destroyed , and the spirit saved . of encouragement to goe on still to bring forth more fruit to god : for if you doe , god will not cut you off , he will spare you as a man spares his sonne that serves him ; he will not take advantage at every fault to cast one off . it was his owne law , deut. 20. 19. that such trees as brought forth fruit fit for meat , they should not destroy when they came into an enemies countrey . doth god take care of trees ? no , it was to teach us , that if we bring forth fruit , he will not destroy us , if it be fruit indeed , fit for meat : oakes bring forth apples , such as they are , and acorns , but they are not fit for meate ; such treees they might cut down : so if thou bring not forth such fruit as is for gods taste and relish , wherein thou sanctifiest not god and christ in thy heart , thou maiest and wilt be cut downe , but else not ; if thou beest betrothed to christ , and he hath begotten children on thee , feare not a bill of divorce , he will not lightly cast thee off : and it is a good argument to use to him , desire him to spare thee by all the children he hath begotten on thee : children increase love between man and wife , so between christ and us . doct. 6. that unfruitfull branches , god in the end cuts off , and the severall degrees whereby he cuts off professors that are unfruitfull . that unfruitfull branches god in the end takes away : as he did judas , who was here especially aymed at . for proofe , take psal . 125. it is a psalme made of purpose to shew the different estate of the professors of religion : those that are upright , ver . 4. he saith , god will continue to doe them good , and they shall be at mount sion , and all the gates of hell shall not be able to remove one of those mountaines : but because there are many , that like planets goe the same course with the other orbes , and yet have some secret by-way besides of their owne , of these he sayes , those that turne aside into crooked wayes , god will lead them forth with the workers of iniquity : that is , in the end he will discover them to be what they are : and though they goe amongst the drove of professors , like sheep , yet god will detect them , either in this life , or in the life to come , to be goats : though they did not seeme to be workers of iniquity , yet god will leade them forth with them . reasons why god dealeth thus with them . first , because they dishonour the root which they professe themselves to be graffed into ; they professe themselves to be in christ : now he is a fruitfull root , full of sap , and for any to be unfruitfull in him , is a dishonour to him . when you see unfruitfull branches upon a tree , you blame the root for it ; so doth the world blame the grace of christ , the profession of christ , yea even the root it selfe , for the unfruitfulnesse of the branches . therefore that they may dishonour the root no more , he takes them away , cuts them off from that root they seemed to stand in , and then they run out into all manner of wickednesse . secondly , because the husbandman hath no profit by them : heb. 6. the ground that bringeth forth thorns , and not fruit meet for him that dresseth it , is nigh to cursing . in the 8. of the cant. it is said , solomon had a vineyard , and he let it out to keepers , &c. he speakes this of christ , of whom solomon was a type , and of his church ; and his comparison stands thus : solomon being a king , and having many vineyards for his royalty , ( for the riches of antient kings lay much in husbandry ) he let them out to vine-dressers , and they had some gaine by them ; but solomon must have a thousand , and they but two hundred ; the chiefe gaine was to come to solomon . so the vineyard that god had planted here below , he lets it out to men , and they shall have some profit by it , you shall all have wages for the work you doe ; yet so as the chiefe gaine must returne to god , he must have a thousand for your two hundred . but when men will have all the gains that is in what they doe , set up their owne ends onely , and the husbandman shall have none , such branches he takes away , because they are not for his profit , for it is made a rule of equity , 1 cor. 9. 7. that he that planteth a vineyard , should eate of the fruit of it . because of all trees a vine is good for nothing else but to bring forth fruit ; as we see it expressed to us , ezek. 15. it is good for nothing but the fire when it becomes unfruitfull : other trees are good for building , to make pins of , but not the vine : and this similitude god chose out , to shew that of all trees else , professors , if unfruitfull , are good for nothing , their end is to be burned . now if you aske , how god taketh them away ? the degrees he doth it by are set downe here , ver . 6. if a man abide not in me , &c. that is , fall away , then 1. they are cast out , and 2. they wither , 3. they are gathered , 4. they are burned . first , they are cast forth , that is , out of the hearts of gods people , out of their company , out of their prayers , yea and out of their society by excommunication often , and many times they cast out themselves , being given up to such errors , as discover them to be unsound : as hymenaeus and philetus , they were forward professors , so that their fall was like to have shaken many of the fruitfull branches , in so much that the apostle was faine to make an apologie about their fall , neverthelesse the foundation of god remains sure , 2 tim. 2. 18. god gave them up to such opinions and heresies , as discovered their hearts to be rotten and unsound : so also he gives these carnall professors up to such sinnes as will discover them . this was the case of cain , he brought forth some fruit , for he sacrificed ; yet because not in sincerity , he envied his brother , and was given up to murther his brother , upon which it is said , that he was cast out of the sight of the lord , gen. 4. 16. that is , cast out of his fathers family , and from the ordinances of god there enjoyed , and made a vagabond upon the face of the whole earth , which of all curses is the greatest : or else , as was said , they of their owne accord forsake the assembly of the saints . the apostle makes this a step to the sin against the holy ghost , heb. 10. 25. he saith , that when men forsake the assemblies and company of the people of god , publique and private , and love not to quicken and stir up one another , or begin to be shye of those they once accompanied , they are in a nigh degree to that which followes in the next verse , to sin wilfully after they have received the knowledge of the truth . secondly , being thus cast forth , they wither ; that is , the sap of abilities which they once had , begins to decay ; that life in holy duties , and in holy speeches , begins to be withdrawn , and their leaves begin to fall off , they cannot pray nor speake of holy things , as they were wont . thus it is said of such professors , jude 12. that their fruit withereth , even here in the eyes of men ; for when god casteth them out , then he withdrawes his spirit from them ; and then , although they come to the ordinances , yet they have no breathings ; they come to prayer , and the spirit of god is departed , and so by degrees god withdraws sap from them , till they be quite dead . thus he dealt with saul , when he had discovered himselfe by sparing the amalekites , and by persecuting david , it is said , the spirit of god departed from him , and he withered ever after , all his gifts vanished , and the spirit or frame of heart he once had , departed from him . so likewise they that had not gained by their talents , mat. 25. 26. their talents were taken from them , even in this life , , and the spirit of god , which rested upon them , rested upon some other that were more faithfull . thirdly , lying long unfruitfull , in the end it is said they are gathered . our translation hath it , men gather them , which either respects a punishment in this life , that when they are cast out from the society of gods people , wicked men gather them , they fall to those that are naught : popish persons , or profane atheists take them , as the pharisees did judas , when he cast himselfe out of the society of the apostles . or else it may in a metaphor refer to the life to come ; the angels , they are the reapers , they gather them in the last day , and bind them in bundles for the fire . so lastly , it is said , they are cast into the fire , and they burne . a man would think he needed not to have added that , for being cast into the fire , they must needs burne : but his meaning is , that of all other they make the fiercest , hottest fire , because they are trees most seared , and fuell fully dry , as the prophet speaks . you then that professe the name of christ , take heed that you be fruitfull branches indeed . i say to you as the apostle saith , rom : 11. 19 , 20. because of unbeliefe , they were broken off : thou standest by faith , be not high minded , but feare . take heede that it be fruit that you bring forth , doe all for god , make him your end in all , bring forth more fruit every day , let your fruit be riper , and more spirituall daily , labour to spread , and root your selves as much downward in inward holinesse , as you do upward in outwardprofession , and purge your selves continually , lest that which is threatned here , befall you , which are fearfull things to be spoken , and yet concerne many a soule . the apostle compares such to trees twice dead , and pluckt up by the roots . you were borne dead in adam ; since that you have had perhaps some union with christ by common graces ; if your wither againe , then you are twice dead , and therefore fit for nothing but to be stubbed up , and cast into the fire . and if any soule begin to forsake the assemblies of the saints , or be cast out from them , let him looke to himselfe lest he wither in the end , and be twice dead , and so he never come to have life put into him againe , that is , repent , and return againe : and know this , that if you being cast out by the church and people of god , break your hearts , so that you mourne for your sinne , as the incestuous corinthian did , it is a signe you are such branches as god will yet make fruitfull ; but if beingcast out you begin to wither , as here , the end will be burning . the tryall of a christians growth . the first part . john 15. 2. — he purgeth it , that it may bring forth more fruit , of growth in vivification , and bringing forth more fruit . chap. i. that all true branches in christ doe grow . growth in grace is the main thing held forth unto us in these words ; and therefore i make in the chief subject of this discourse . now as in the work of sanctification at first there are two parts , mortification and vivification ; so our progresse in that work hath two parts also apart to be considered , and both here in the text : 1. a growth in mortification , or purging out of sinne , he purgeth it . 2. a positive growth in holinesse , and all the fruits of it , that it may bring forth more fruit . and my purpose is accordingly to treat of these two , distinctly and apart by themselves : and although purging out of sinne is here first mentioned , yet our growth in fruitfulnesse shall have the first place in the method of handling of them ; both because growth in positive holinesse , and bringing forth more fruit , is the end and perfection of the other , and so chiefly intended ; the other but subserving unto this , and is accordingly made mention of here by christ , he purgeth it , [ that ] it may bring forth more fruit . now in handling this first head , i shall doe three things : first , in generall , shew , that all true branches do grow in grace and fruitfulnesse , and the reasons of it . secondly , propound such considerations by way of explication , as may conduce to satisfie the tentations of such christians as discern not their growth herein . thirdly , explicate more largely by way of tryall , what it is to bring forth more fruit , thereby further to help beleevers to discern and judge aright of it . my scope in this discourse being not so much to give meanes or motives unto growth , as helps to judge of , and try our growth , and prevent such mistakes herein , as christians are apt to fall into . first , in generall , to demonstrate , that all true beleevers doe grow more or lesse in fruitfulnesse . i shall give both proofes and reasons of it . for proofs out of scripture , those two places hosea the 14. 5. compared with psal . 92. where the holy ghost singleth out the choicest trees and flowers in the world , on purpose to expresse the saints fruitfulnesse , and their growth therein . as first , to shew the sudden springing up of the new creature , as it falls out upon some mens conversions , or upon the saints recovery again after falls , he compares them to the lillie , hos . 14. 5. whose stalk , though long hid in the earth , when once it begins to feel the dew , growes up oftentimes in a night . but yet a lilly is but a flower , and soon decayes . therefore secondly , so shew their perpetuity , and stability , together with their growth , the prophet there compares them to the cedar , whose wood rots not , proverbially put to expresse immortality ; digna cedro : and which is not onely most durable , but of all trees the tallest , and shoots up the highest . but yet thirdly , suppose the new creature be kept under , and oppressed with tentations and oppositions , yet to shew that still it will grow and flourish again : therefore he further compareth them to a palme tree , which useth to grow , the more weight is hung upon it , and sprouts again , even when it is cut downe to the roots . fourthly , to shew that they grow with all kinds of growth : therfore the prophet expresseth their growth both by the spreading of their root , and also of the branches , and so in a growth both upward and downward , he shall cast forth his rootes as lebanon : that is , grow inwardly in habituall grace in the heart , and then outwardly spread forth their branches , and so grow in the outward profession of gods wayes and truth , and externall holinesse in their lives . neither fifthly , is it a growth meerly in bulk , but also in fruitfulnesse , and therefore he compares them to the olive and the vine , ( so in that place of hosea ) which are of all trees the fruitfullest , and most usefull to god and man , judg. 9. 9 , 13. but yet sixtly , trees have a flourishing time of it but for some while , during which , although they may be thus green and fruitfull , yet in their age they wither and rot , and their leaves fall off , and their fruit decayes : the holy ghost therefore as preventing this exception to fall out in the saints growth , he addes , psal . 92. they bring forth fruit still in their old age : when nature begins to decay , yet grace renewes its strength ; which if it be wondred at , and how grace should grow and multiply , the soile of our hearts being a stepmother to it , from me , sayes christ , is thy fruit found , ver . 8. of that 14. of hosea . it is god that gives this increase , and i will be as the dew to israel , ver . 5. the reasons why christians doe thus grow , are drawn first , from christ his being our head , and we his members . now although clothes though never so gorgeous , grow not , yet members doe . this similitude the apostle useth in two places , to expresse the growth of the saints , ephes . 4. 15 , 16. and col. 2. 19. where he saith , christ is a head , from whom the whole body grows up to him in all things . now the consequence of this reason will many wayes appear . first , if no more but that there might be a conformity of the head and members , it was meet we the members should grow , for we are predestinated to be conformable to the image of his sonne , rom. 8. now christ did grow in wisdome , luke 1. ult . and 2. 40. and 42. and therefore so must we . but secondly , as he is our head , he hath received all fulnesse to that every end that we might grow even to fill all in all , ephes . 1. ult . now we are empty creatures , at his first taking of us , joh. 10. 10. i came , sayes christ , that they might have life , ( and not only so much as will keep body and soul together , as we say , but ) that they might have it more abundantly . why is grace called life , and of lives the most excellent , but because it containeth all the essentiall properties of life in it ? now the main properties of life are to move and grow . the stars they have a moving life , but they grow not ; the sun increaseth not , for all its tumbling up and down , as snow-balls doe : plants they have a growing life , but they move not out of their place ; but in grace there is both . it is an active thing , and it is a growing thing also ; and because the more it is acted the more it grows , therefore its growth is expressed by its motion . yea thirdly , as his fulnesse is for our growth , so our growth makes up his fulnesse , even the fulnesse of christ mysticall , though christ personall is full without us : therefore the stature that every christian growes up to , is called , ephes . 4. 13. the stature of the fulnesse of christ . in like speech to this , eph. 1. 23. it is said , that his body is his fulnesse : and eph. 4. 13. the growth of these members is said to be the fulnesse of christ : so that as christ should be an head without a body , if he had no members , and his body a lame body , if he wanted any of those his members : so it would be found a disproportioned body , as it were , if any of these members should not grow to that stature god hath appointed them : so that as there will be plenitudito partium , a fulnesse of parts , no member lacking ; so also plenitudo graduum ; no degree of growth wanting in any part , that so christ who filleth all in all , may be fully full . and as there would be a deformity if any one should not grow , ( as to have a withered member were a dishonour ●o the head ) so to have any one grow in immensum , to too great a stature , would breed as great a deformity on the other side : therefore he addes , that every member hath its measure . the hand grows according to the proportion of a hand , and so the rest ; and so in the 13. ver . he hath it , that there is a measure of the stature of the fulnesse of christ , that every one attains to . the second reason is taken from god the father . who first hath appointed , as who shall be members , so also what growth each of these members shall attaine to : therefore it is called an increasing with the increase of god , col. 2. 19. other parents appoint not what stature their children shall attaine to , but the lord doth , that when they meet in heaven , there may be a proportion in the body : as all christs members were written in gods book , so the growth of them also . secondly , he hath promised that they shall grow : therefore it is said , psal . 92. they so all bring forth fruit in their age , to shew the lord is faithfull , which respecteth his promise ; for faithfulnesse is the fulfilling a promise . thirdly , god the father hath accordingly appointed meanes to that end , principally that they might grow . as first , eph. 4. it is said , he hath given gifts unto men , not that they may be converted only , but also to build them up for the edifying of the body of christ : he speaks as if that were one maine end . therefore the word is not onely compared to seed , that begets men , but to milke also , that so babes may grow , and to strong meat , that men may grow , and thus that all sorts of christians may grow . so also sacraments , their principall end is growth , and not to convert , but to encrease ; as meat puts not life in , but is ordained for growth , where life is already . 2. he gives his spirit , which works growth in the hearts of his people ; and by him they have a nutritive power conveyed from christ : for it might be said , though there be never so much nourishment , if they have no power to concoct it , still they cannot grow ; therefore the apostle says , that there is an effectuall working to the measure of every part , eph. 4. 16. the same power working in us , which raised up jesus christ from death to life , eph. 1. 19. the last reason is taken from the saints themselves ; they could not otherwise enter into heaven ; which i take from that place , except ye be converted , and become as little children , ye cannot enter into the kingdome of heaven . he speaks this to his disciples , who were converted before ; but saith christ , unlesse ye grow , ( there being a farther measure appointed you of my father ) you cannot enter into heaven . there is therefore as great a necessity to grow , as to be borne againe , or else we cannot enter into heaven . chap. ii. an explication how the saints doe grow : many considerations to satisfie those that discern not their growth . having given you the reasons , i will now explicate the point . and that chiefly for the satisfaction of those whose maine doubts and troubles about their estate , are occasioned by their want of discerning themselves to grow , and so call into question the work begun , because not carryed on so sensibly unto perfectias they expect and desire . their objections are many and divers . they say , when they were young , they then had more spirituall enlivenings , and quicknesse of affections , more joy in duties , &c. that formerly they had more zeal in what they did for the good of others , and more fruit of their labours ; that heretofore they have spent more time in duties , in conference , and hearing , &c. that others start up , who have more grace the first day , then they have been getting many years . yea they are so far from discerning that they grow , that they rather think that they fall back , and therefore fear even the truth of grace in them , because all beleevers grow . now the scope of all which i shall speak of this argument , will tend to this , to help such to discern and judge aright of their estates herein , and to free them from such mistakes and errours as their objections are usually founded upon . and first , concerning this kind of tentation and trouble , let me premise this one observation , concerning what sort of converts this temptation is aptest to seize on . you all know , that there are two more eminent and conspicuous manner of conversions of gods people usuall in the church . the conversion of some is more sudden and apparent , like the bringing of joseph out of a dungeon , into a marvellous glorious light . it is with a sudden change , which therefore is accompanied with a mighty violent inundation , and land-floud of humiliation for sinne , encreased with many gracious enlargements and dews from heaven , which afterwards abating , and the stream setling and growing lesse , and comming to an ordinary channell , and falling but unto so much as the naturall spring of grace ( as i may so call it ) will serve to feed , they then begin to call all into question for their want of growth . others on the contray , whose conversion hath been insensible , and carryed on with a still and quiet stream , and have had a more leisurely , gentle thaw ; and their change from darknesse to light hath not been sudden ; but as the breaking forth of the morning , small at first , and not discernable at what time day began then to break ; these on the contrary are exercised rather about the truth of the work begun , about the work of conversion it selfe , and the right beginning of all at first ; but their tentations arise not from a want of growth so much , for this to them is more evident and sensible , being like the morning light which growes clearer and clearer to the perfect day , prov. 4. now observe the different condition of these two sorts ; the former of these hath a more apparent work at first , to shew , as the evidence of their estate , but are apt through desertions , neglects , and carnall presumption to call into question their progresse in it , and from thence to question the truth of that first work begun . the other on the contrary sees a constant spring and stream increasing , but cannot shew the well-head , or when or where the spring began . so that so apparent a worke of grace begun , would become matter of assurance to the one , but is checked with want of discerning growth answerable to such beginnings . but an apparent growth , and fast going up of the building , comforts the other , but yet so as they still are apt to question whether the foundation of such a building be well and surely laid ; that they are going on further to perfection , this they clearly see , but whether they come in at the right gate , or no , that is the scruple which exerciseth their spirits . thus hath our wise god , as in the work of his providence , so of his grace , set the one against the other , as solomon speaks , that unto both these there might be occasion of excercise left , that neither might confide in any workes wrought upon them , but flie alone to christ ; and that neither should rejoyce against the other , or be discontented with that way , wherein god hath dealt with them . in the second place , there are some considerations to be added concerning a christians discerning his spirituall growth , which will be profitable to the thing in hand . as first , that our growing in grace is a mysterie to be apprehended by faith , rather then by sense ; our spirituall life it selfe is carryed along by faith , much more the discerning the increase of it . yea and it being carryed on by contraries , as by falls and desertions , and even by our own opinions of our decrease ; therefore it is rather discerned by faith , then sense , for faith is the evidence of things not seene . secondly , the eager desire that many christians have to have more grace , together with them , their going on to discerne more and more their wants , ( which in some respect is a growth ) these doe keepe them from thinking that indeed they doe grow . there is ( as solomon sayes ) that maketh himselfe poor , and hath great riches , prov. 13. 7. because he enlargeth his desires still , therefore still he thinks himself poor . so hungry and greedy christians , looking still to what they want , and not to what they have , are still complaining and unthankfull . if thou wouldst discern thy growth , doe not compare the copie with thy writing , but rather thy writing now with thy writing at the first : for this is a sure rule , that the better thou learnest to write , the better copie doth god daily set thee ; that is , gives thee to see more strictnesse in the rule , and so still mayst think that thou wantest as much , and art as far short as at first , if thus thou comparest thy self with nothing but thy sight of the rule it selfe . the third consideration , that if growth at any time be made sensible , and be discerned by sense , yet so as after a while it is not so discernable as that great change was which was made upon a mans first conversion : the reasons whereof are , 1. for at first conversion , the change was specificall , wholly from want of grace , unto beginnings of grace : but the change in our growth afterwards is but graduall , that is , but addition of more degrees onely , of something of the same kind still : and therefore it doth not so eminently affect the heart , as the change at first conversion doth . to be translated out of a prison to a kingdome , as joseph was , would affect more , then to have new kingdomes added to one that is a king already , as alexander had . 2. because then the newnesse makes a great impression : one that begins anew to study any art , his growth is sensible , because every thing he reads is new ; when as afterwards in his reading he meets with the same thing againe and againe , and with new notions but now and then , and yet he studies , it may be harder , and learns what he knew before more perfectly , and adds new to his old . a fourth consideration to discern thy growth , there must be time allowed ; for the time , sayes the apostle , they might have been teachers , heb. 5. 12. implying , they must have had time to grow up to perfection . christians doe not grow discernably till after some space . the sunne goes up higher and higher , but we discerne not its progresse , till after an hours motion . things most excellent , have the slowest growth ; but rushes grow fast , but they are weaker kind of plants ; herbs , and willows , and alder-trees grow fast , but full of pith ; oakes more slowly , yet more solidly , and in the end attain to a greater bulk . fifthly , consider the growth it selfe ; there may be a great difference thereof in severall men : you heard that every man hath a measure appointed to which he must grow , but men are brought to this fulnesse severall wayes , which makes a difference in their growth . first , some have the advantages of others , at first setting out ; god gives them a great stock of grace at first , and that for these causes : 1. when there is a present use of them ; paul was the last of the apostles , borne out of time , as himself complaines , as one that was set to schoole long after the rest of the apostles , and yet came not behind any of them in grace , because god was to use him presently . to some god gives five talents , to others but two ; so that he that hath five , hath as much given him at first , as he that had but two had with all his gains , all his life time . 2. when a man is converted late , as he that came into the vineyard at the eleventh hour , was furnished with abilities to doe as much as the rest , for they all received but a penny . secondly , in the manner of their growth , some have advantage of others . 1. some grow without intermission , as that great apostle , and the colossians , who from the first day they heard of the gospell , brought forth fruit , col. 1. 15. others have rubs , and for some time of their lives stand at a stay : and thus some doe , presently after their first conversion , as the church of ephesus , who fell from her first love : others in old age , as the hebrews , who when for the time they might have taught others , were so far cast behind , that they had need be taught againe the first principles of religion . measure therefore not so your growth by a piece of your lives , but by comparing your whole life together . 2. some die sooner , and therefore god fits them for heaven sooner . dorcas dyed rich in good workes , stephen dyed full of the holy ghost , act. 9. it is with severall christians , as with severall , planets : the moon goes her course in a moneth , the sun in a yeer , the rest in many years , so as often they that live shortest grow fastest . chap. iii. what it is to bring forth more fruit , explicated negatively by removing many mistakes . let us now see what it is wherein christians may be said to grow , that so you may be able to discerne what it is to bring forth more fruit . and this i will explicate two wayes . first , negatively , what it is not to bring forth more fruit really , though in appearance and in shew it be a growth in fruit , which occasions many mistakes . secondly , positively , what it is truly to bring forth more fruit . for the first . first , to grow is not onely or chiefly to grow in gifts , or abilities , as to preach , and pray , &c. but to encrease in graces : in gifts onely , so reprobates may grow ; yea , and so true beleevers may grow , and yet not bring forth more fruit : the corinthians grew fast this way in respect of gifts , they were enriched in all utterance and knowledge , and came behind in no gift , 1 cor. 1. 7. and yet he tells them , that they were babes and carnall , chap. 3. 2 , 3. and therefore in the 12. chap. after he had spoken of gifts , and endeavouring to excell therein , ( as they did ) he tells them that indeed they were things to be desired , and therefore exhorts them to covet the best gifts ; but , yet , sayes he , i shew unto you a more excellent way , in the last ver . of that 12. chapter . and what was that ? it followes in the 13. chap. even true grace , charity , love to god , and love of our brethren : a dram of that is , sayes he , worth a pound of the best fruit of gifts . and so his discourse , chap. 13. doth begin , ver . 1. though i speak with tongues of men and angels , yet if i have not charity , &c. gifts are given for the good of others , to edifie them especially , 1 cor. 12. 7. but graces , as love , faith , and humility , these are given to save a mans own soul ; and therefore therein is the true growth : yet as concerning this , i will propound a caution or two . indeed , growth in gifts , together with growth in sanctification running along with it , will increase our account , for god will crown his own gifts in us , if as they come from christ , so they be used in him , and for him in our intentions ; but otherwise they puffe up and hinder . they serve indeed to set out , and garnish the fruit , and to help forward the exercise of graces ; they are good fruit dishes , to set the fruit forth : but if grace grow not with them , we bring not forth much fruit , for at best they are but blossomes , not fruit . again , men are indeed to indeavour to grow in these gifts of memory , and instructing others , and conferences , &c. as was said to timothy , let thy profiting appear to all , 1 tim. 4. 15. and to the corinthians , covet the best gift , especially whilst you are young ; yet we are not simply thereby to take an estimate of our growth . though this let me withall adde , that often by increasing in grace , a man increaseth in gifts , and for want of increasing in grace , gifts also doe decay . the talents being used faithfully , were doubled , and unfaithfully , were lessened . and this consideration may help to answer some doubts and objections which some christians have about their growth , as because they cannot pray so well as others , nor doe so much service to the saints as some doe , therefore they bring forth lesse fruit . thou mayest bring more fruit for all that , if thou walkest humbly in thy calling , and prayest more fervently , though lesse notionally , or eloqùently . by how much the more we are humble , prize our selves lesse by them ; and use them in christ , and for christ , seeing they come all from him : the more we are contented to want them , and not envie others that have them ; so much the more fruit we bring forth , even in the want of such gifts . againe , decay in gifts , as in old age , doth not alwayes hinder men from bringing forth more fruit . as , although they cannot remember a sermon so well as they had wont , nor preach with that vigour , and vivacity , and quicknesse when they are old , nor be so active , stirring , forward , it followes not that they bring not forth more fruit . david when he was old , could not governe the kingdome , nor doe the church that service he had done formerly , yet true fruit he might grow in , in regard of his personall carriage towards god for his own salvation . a musitian when he is young , is able to sing sweetlier then when he is old ; or when his vigour decayes , his joynts grow lame , he cannot play as he had wont ; yet still he may grow a better musitian , and have more skill , and set better . affections , the quicknesse of them depends much upon bodily spirits . secondly , our bringing forth more fruit , it is not to be measured simply by our successe towards others in the exercise of those gifts ( though that be called fruit also : so jer. 17. 10. they are called the fruit of our doings : there are our doings , and the fruits of our doings ; that is , the successe which our examples , or gifts , or graces , have upon others ; and so the conversion of the souls of men by the apostles is called by christ their fruit , john 15. 16. ) yet simply by this we are not to reckon our growth : for in successe towards others in the exercise of those gifts ( though that be called fruit also : so jer. 17. 10. they are called the fruit of our doing : there are our doings , and the fruits of our doings ; that is , the successe which our examples or gifts , or graces , have upon others ; and so the conversion of the souls of men by the apostle is called by christ their fruit , john 15. 16. ) yet simply by this we are not to reckon our growth : for in successe and exercise of gifts , a man may decrease when he growes older , and so see lesse fruit of his labours them formerly , or haply he may be laid aside ; so sayes the baptist of himself , i must decrease , john 3. 30. john , when christ came to preach , had lesse commings in : and in this respect , old christians , and ancient ministers , may decrease , and young ones increase , and yet they decay not in grace ; for there are gods workes in us , and gods workes with us : now gods work with us in doing good to others , may be lesse , when yet his workes in us may be more : for as there are diversities of gifts , so of operations , 1 cor. 12. the holy ghost may use one of lesse grace to doe more good then one of more , though herein this caution is to be added , that he delights usually to honour those of most sincerity , with most successe ; as in that eminent apostle , paul , the grace of god was more in him , and so wrought more with him in doing much good to others , 1 cor. 15. 10. and god also will reward according to the fruit of our doings , as jer. 17. 10. when our desires are enlarged to doe much good , and we intended and aimed to doe that good which is done : there it is added there , in that jer. 17. whose heart thou knowest . when he sees the heart clearly enlarged to doe much good , then the fruit that is done is reckoned him as his ; otherwise what ever it be he doth by us , he will reward but according to our workes , as concurrent with his . so 1 cor. 3. 8. the apostle upon this occasion intimates , that seeing it is god that gives the increase , he sayes , that god will reward men according to their [ own labours ; ] not simply according to his workes by them : as if god doth not goe forth with a minister , whose heart is much set to doe good , and to convert soules , to doe so much good by him as with another , who is in his own spirit lesse zealous ; yet if his heart was large in desires , and his endeavours great to doe good , god will reckon more fruit to him then to another that had fewer endeavours , though more successe . thirdly , this growth in grace , and bringing forth more fruit , is not simply to be reckoned by the largenesse or smallnesse of those opportunities which men have of doing more or lesse good , and so , by the bringing forth of more fruit , in respect of more opportunities vouchsafed . some that have more grace , and better gifts , have their shop-windowes shut , night overtakes them , and the power of darknesse , as it did christ himselfe in the end , and then they cannot work . others have lesser shops to work in , and yet have more grace ; yea , the same man may have larger opportunities when young , and lesser when he is old , and yet growes , and brings forth before god more fruit , because he accepts the will for the deed : so the baptist was hindred in his latter time in prison , when yet he brought forth more fruit , and therefore he envied not christ that got all his custome , his hearers and disciples , but rejoyced that the work went forward , though not by himself : here was as much grace expressed , as in many sermons . so paul , he was much of his time in prison , yet then he ceased not to bring forth more fruit that should tend to his salvation , for phil. 1. 15 , 16. when as he being in prison , he heard others preached , and that out of envie to him , others out of good will , i in prison rejoyced , sayes he , that christ is preached , though i cannot doe it my selfe : and i know , sayes he , that this shall turn to my salvation , ver . 19. these fruits were as much , and would bring him in as much glory as his preaching . indeed when a man shall prize opportunities of doing good , and for them voluntarily let goe all opportunities of advancing himself and his credit , or ease , or carnall advantages , then the more fruit he brings forth in those opportunities , the more is reckoned on his score . fourthly , it is not alwayes to be measured by accessary graces , as joy , and spirituall ravishment , &c. which tend to the bene esse , the comfort of a christian : but it is to be estimated rather by those substantiall graces , as faith , humility , love , strong and solid affections to what is good . the other may decrease , when these that are more substantiall doe increase . these sweet blooms may fall off , when fruit comes on ; though the glosse wear out , no matter , so the stuffe be strong and substantiall . young christians grow like new instruments ; they have more varnish then old , but not so sweet a sound . yea , often the decreasing of those superadded graces are a means of the encrease of the other : want of feeling causeth more exercise of faith , as taking away bladders exercise a man to swim : one that hath bladders , and the stream with him , seemes to swim as well and as fast as one that hath learned long , and hath more skill and strength , but wanteth these , and swims against the stream , yet not so fast . spirituall withdrawings cause more humility , more cleaving to god. a man , as the leper cleansed , haply at the first leaps more , but goes as fast afterward . fifthly , it is not increasing in outward professing , and a seeming forward , but especially in inward and substantiall godlinesse ; the other is but as increasing in leaves ; but in growth , there must be a bringing forth more fruit . when the root strikes not deeper downward , and farther into the earth , but spreads much upward in the branches , this is not a true growth ; though look where there is more rooting , there will be more spreading also above ground . growth , it lies not in this , that men should thinke of me above what i am indeed , 2 cor. 12. 6. many at first grow into so great a profession , as they cannot fill up , and grow up to all their dayes ; make bigger cloathes then they can grow to fill : as they say of elephants , that the skinne is as big at first , as ever after , and all their life time their flesh growes but up to fill their skinne up . true growth begins at the vitalls , the heart , the liver , the bloud gets soundnesse and vigour , and so the whole man outwardly ; this heart godlinesse is the thing you must judge by . and yet sixtly , even in inward affections many be deceived : even there the party for christ in appearance may be greater then in truth . so often in a young christian , there is a greater army of affections mustered , but most of them but mercenaries : his affections are then larger , his joyes greater , his sorrowes violenter then afterwards : more of his heart joynes in duties at first ; but afterwards , though lesse , yet more spiritually and truly . the objects being then new , draw all after them ; not onely spirit , or that new principle of grace is stirred then , but flesh also . the unregenerate part becomes a temporary beleever for a time , hath a work upon it per redundantiam , as an unregenerate man hath who is a temporary : which work on the unregenerate part doth decay , as in temporaries it doth , and grows lesse : not onely godly sorrow is stirred to mourne for sinne , but carnall sorrow being awakned by gods wrath , joynes also , and so makes the streame bigger . infidelity it selfe , like simon magus , for a while beleeves . whilst the things of grace are a wonder to a man , ( as at first they are ) presumption joynes and eekes out faith ; a great party in the heart cleaves by flattery , ( as the phrase is in daniel ) and for by-ends , which after some progresse fall off and faint in the way ; and those lusts that over and above their true mortification were further cast into a swoune , begin againe to revive . all this was resembled to us by the comming of the children of israel out of egypt , when by those plagues in egypt , and moses his call , not onely the israelites , but even many of the egyptians were wrought upon , and began out of self-love to feare the lord , exod. 9. 20. and so a mixed multitude , it is said , went out with the israelites , exod. 20. 38. to sacrifice to the lord ; but ere long , as numb . 11. 4. this mixt multitude began to murmur , and to fall off : so at a mans first setting out , at his first conversion , mixt carnall affections , the unregenerate part , through the newnesse of the objects , and impression of gods wrath , and heavenly ravishments , are wrought upon , and goe out with the new israel to sacrifice , but after a while these fall away , and then the number is lesse ; but the true israelites may be encreased . hence it is , that young christians , ( if they know their hearts ) complain more of hypocrysie , and old christians of deadnesse . so in times of peace , presumption eeks out faith , and makes it seeme a great deale , which in times of desertion and tryal , falls off ; and then though the beleeving partie be lesse , yet more sincere . when the fire is first kindled , there is more smoke , even as much as fils the house ; but after the flame comes , that contracts all into a narrow compasse , and hath more heat in it : so it is in young christians , their affections , ( which christ compares to the smoaking flax ) their joy in duties , their sorrow for sinne , their love of god is more , but exceeding carnal ; the flame after , though lesse , growes purer , and lesse mixt with vapours of corrupt self-love . seventhly we must not measure our bringing forth more fruit by one some kind or sort of duties , but by our growth in godlinesse , in the universall extent and latitude of it , as it takes in and comprehendeth the duties of both callings , generall and particular , and all the duties of a christian . thus it may be when grown up we are lesse in some sort of duties , then we were when we were young christians : haply we were more then in praying , in fasting , and reading , and meditating , yea spent the most ( if not the whole ) of our time in these ; but because now we spend lesse time in these , we must not say therefore that we are fallen , or decayed : for there are many other duties to be done besides these , which haply then we neglected , but now make conscience of . so that take all sorts of duties in the latitude of them , and we may be growne more , and do bring forth more fruit . perhaps we bring forth lesse fruit of some one kind then afore , but if we be filled with all variety of fruits of the first and second table of our generall and particular callings , this is to bring forth more fruit . men at their first conversion are necessitated often for to spend their whole time in such duties wherein they immediately draw nigh to god : paul then spent three whole dayes in fasting and prayer : and then we allow them to doe it , because their estates require it ; they want assurance , and establishment , they see grace to be that one thing necessary , and therefore we give them leave to neglect all things for it ; they are new married to christ , and therefore they are not to be pressed to war the first yeare , ( as i may so allude ) as for young marryed persons it was provided in leviticus ; and parents and masters are to give allowance to such , then in their travell of their new birth to lye in , and not to be cruell to them , in denying them more time then ordinary . so also when they are in desertion , ( which is a time of sicknesse , and in sicknesse you allow your servants time from their work ) as the church , when she wanted her beloved , cant. 3. 2. no wonder if she leaves all to seek him : as your selves , when you want a child or a servant , you cry him in every street , and leave all to find him , as he left ninety nine to find one lost sheep . and they then come new out of prison , out of their naturall estate , and out of the fresh apprehension of the wrath of god , and therefore no wonder if they run so fast to haste out of it , and salute none by the way , stay to doe no businesse ; but when once they are gotten to the city of refuge , then they fall about their businesse and callings againe . hence young christians are apt to be more negligent in their particular callings , and are all for the duties of religion , for their present distresse and estate requires it : ancienter christians are apt to abound more in the duties of their particular calling ; but he that hath learnt to be conversant in both aright , to be conversant in his calling , so as to keep his heart up in communion with god , and so attend upon god without distraction , and to be conversant so in duties , as to goe about his calling cheerfully , and to doe with all his might what his hand therein finds to doe , he is the best christian : and therefore 1 thes . 4. 10. when he had exhorted them to encrease more and more in grace , he goes on , ver . 11. to exhort them also to doe their owne businesse , and to work with their hands , that they may walk honestly towards them without : for to neglect our callings , gives offence to them without ; and therefore masters stumble at young christians : but both , you see by the apostles exhortation in that epistle , may stand together , increasing in holinesse , of which he had spoken afore , chap. 3. 12. and chap. 4. 1. and ver . 10. with diligence in a calling , of which he speaks , ver . 11. &c. to be conversant all day in holy duties , is indeed more sweet to a mans selfe , and is an heaven upon earth : but to be conversant in our callings , is more profitable to others , and so may glorifie god more : and therefore as when paul would gladly have been with christ , ( for that is best for me , sayes he ) yet sayes he , to abide here is more profitable for you , phil. 1. so to injoy immediate communion with god in prayer , and to meditate all the week long , is more for the comfort of a mans particular ; but to be employed in the businesse of a mans calling , the more profitable for the church , or common-wealth , or family . and therefore it is to be accounted a bringing forth of more fruit , when both are joyned , and wisely subordinated , so as the one is not a hindrance to the other : though the child out of love to his mother , and the sweetnesse he hath in her company , could find in his heart to stay all day at home to look on her ; yet it pleaseth her more for him to goe to schoole all day , and at night , to come home and be with her , and play with her ; and she then kisseth him , and makes much of him . children when they are young , they eate often , and doe little , and we alllow them to doe so ; afterwards you set them to work , and to schoole , and reduce them to two good meals , and they thrive as well with it . chap. iv. what it is to bring forth more fruit , explicated positively , wherein many direct tryalls of growth are given . thus i have shewne you negatively , what this growth is not to be measured by , and so by way of intimation wherein it consists ; i will secondly do it more positively , and directly , and affirmatively . first , we grow , when we are led on to execise new graces , and so to adde one grace to another , as the apostle peter exhorts ; as when in our knowledge we are led into new truths , and have answerable affections running along with those discoveries towards the things revealed . at first a christian doth not exercise all graces , though all are radically in him : but as a man lives first the life of a plant , then of sense , then of reason , so is it in graces . there are many formes christians go through , as scholars at schoole doe , wherein their thoughts are in a more especiall manner taken up about divine objects of an higher or inferiour nature . the first forme is to teach them to know their sinfulnesse of heart and life more ; and so they goe to schoole to the law , and are set to study it , even oftentimes a good while after conversion , and faith begun : and then after they have learned that lesson throughly , they are led up higher to have their faith drawn out , and to be exercised about free grace more , and towards christ his person , union with him , and about the art and way of drawing vertue from him , and doing all in him . and herein it falls out with particular christians , as with the church in generall ; that as although the most infant dayes of the church from adams time in the old world had the knowledge of all fundamentals , necessary to salvation , yet god went over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , piecemeale , heb. 1. 1. age after age , to instruct his church in a larger knowledge of those fundamentals : so is it in gods dealing with particular christians , though a beleever in his conversion hath the substance of all these taught him , yet he goes over them by piecemeale againe , throughout his whole life ; and hath often such a distinct apprehension renewed of them , as if he had not knowne or minded them afore : and sometimes his thoughts doe dwell more about the emptynesse of his owne righteousnesse , sometimes about that fulnesse is in christ , sometimes more about the spirituall strictnesse he ought to walk in : and because some are apt to give up the old work , when they have new ; hence that which is indeed but growth in grace in them , many account to be but their first conversion ; though every such eminent addition be to be accounted as a conversion , as christ speaks to his disciples , except ye be converted ; yet they were converted afore . now the purpose i speak this for , is an help to discerne our growth ; for when god thus is leading us with farther light and affection to a larger apprehension of spirituall things , or to the trying new graces , so long we grow . therefore cant. 7. ult . the church is said to lay up for her beloved [ fruits new and old : ] and rom. 5. from patience a man is led to experience , from experience to hope . as wicked men are led on from one sinne to another , and so grow worse and worse ; so godly men from one grace to another : and when it is so with us , then we encrease . secondly , when a man finds new degrees of the same grace added , and the fruits of them grow bigger and more plentifull ; as when a mans love grows more fervent , as 1 pet. 4. 8. when faith , from mans casting it selfe on christ , comes to find sweetnesse in christ , which is to eate his flesh , and drink his blood ; and then from that growes further up to an assurance of faith , which is an addition to it : when any thing that was lacking in faith , ( as the apostle speaks , 1 thes . 3. 10. ) is added . so when a man grows up to more strength of faith in temptations , and is lesse moved and shaken in them , more rooted in faith , as the apostle speaks . thus in godly sorrow , when from mourning for sin as contrary to gods holinesse , we goe on to mourn for it as contrary to him who loves us , which followes upon assurance , as they mourned over him which once they had pierced : not onely that we mourne that we should offend a god hath so much mercy in him , but out of a sense of it to us , which many cannot finde : so when our motives to hate sinne grow more raised , more spirituall , these are additions of the same degree . so in prayer , when we finde our prayers to grow more spirituall , as in that part of prayer , confession , when more spirituall corruptions are put into our confessions ; and so in like manner , stronger grounds of faith put into deprecation , and petitions for pardon ; more enlargednesse to thankfulnesse ; more zeale to pray for the churches ; when we go on to pray with all prayer more , as the apostle speaks , ephes . 6. 18. or in obedience , when we abound more and more in the work of the lord , as rev. 2. 9. it is said of that church , that their last works were more then the first ; so as the boughes are laden , and we are filled with the fruits of righteousnesse , phil. 1. thirdly , when the fruits and duties we performe grow more ripe , more spirituall though lesse juycie ; that is , lesse affectionate : and though they grow not in bignesse , nor in number , that is , we pray not more , nor longer ; yet they grow more savoury , more spirituall , more compact and solid . it is not simply the multitude of performances argue growth : when one is sick , and his body is decayed , he may be lesse in duties ; but it is the spiritualnesse , the holinesse of them : one short prayer put up in faith , with a broken heart , is in gods eye more fruit then a long one , or a whole day spent in fasting ; even in the same sense that the widows mite , is said to be more then they all cast in , luk. 21. 3. young christians performe more duties at first , and oftner , then after ; as young stomachs eate more and oftner . as in nothing sermons , so in performing duties , some will note more words , but not more matter , because with lesse understanding ; young christians performe more duties , and withall spoile more duties ; young carpenters make many chips : but the more spirituall your performances grow , the more fruit there is to be esteemed that there is in them . it is not the bignesse of the fruit , or juycinesse of them , for then crabs were better then apples , but the relish it is that gives the commendation : and it is the end you have therein , that puts this relish into them : when your ends are raised more to aime at god , and to sanctifie him more , and to debase your selves in a sense of your owne vilenesse , and emptinesse , and unability ; and when your obedience proceeds more out of thankfulnesse , and lesse out of the constraint of conscience . as the greatest growth of wicked men is in spirituall wickednesse , ( in which the pharisees grew , and sinners against the holy ghost doe grow , when yet it may be they leave more grosse evils ) so the greatest growth of grace is in spirituall holinesse , in sanctifying god much in the heart , and worshipping him in spirit and truth . fourthly , when a man grows more rooted into christ , that is the true growth ; and that which makes the fruit to be more in gods sight and esteeme : therefore eph. 4. 15. we are said to grow up in him ; that is , to live the life we lead , more out of our selves and in christ : as when for the acceptation of our persons we are emptied of our owne righteousnesse ; so for strength to performe duties , we are emptied of our abilities , seeing without him we can doe nothing : so when for acceptation of our performances when we have done them , our hearts have learnt habitually to say more and more with the apostle , not i , but christ in me ; when we interest christ more and more in all we doe , as the efficient and also the finall cause . and therefore i observe when growth of grace is mentioned , it is still expressed by growing in the knowledge of christ : so 2 pet. 3. 17. grow in grace , and in the knowledge of christ ; as if to grow in grace without him , were nothing , as indeed it is not . so in the ephesians we are said both to grow up in him , and for him . philosophers did grow in morall vertues , but not in christ ; so doe civill men and others ; temporaries doe duties from him , but yet as in themselves ; as the ivie that hath sap from the oake , but concocts it in its owne roote , and so brings forth as from it selfe . to doe one duty , sanctifying christ and free grace in the heart , is more then a thousand : young christians , it may be , doe more works , but not as works of grace : and the more men think by duties to get christ , and gods favour , the more in duties they trust , and so they become as works of the law ; but the more dead a man grows to the law ; and to live to christ , and christ in him ; and the more free grace is acknowledged in all , trusted in above all ; the more evangelicall our works are , and the more to god , ( for that is the end of the gospell , to honour christ and free grace ) the more we grow . we are of the circumcision , sayes the apostle , who rejoyce in the lord jesus , worship god in the spirit , and have no confidence in the flesh , phil. 4. as these are the surest signs of true grace , so of true growth . fifthly , the more we learne to bring forth fruits in season , the more fruit we may be said to bring forth : for the seasonable performance of them makes them more . all the fruits in their season , how acceptable are they ? which out of season , they are not . in the first psalme a righteous man is said to bring forth his fruits in due season : and in the proverbs , words in season are as apples of gold and pictures of silver . in ezek. 41. they are said to bring forth pleasant fruits in their moneths ; as in reproving he is not so much to reprove , as to reprove in season ; to have our senses exercised to know fit seasons , and to consider one another to provoke to love , as it is heb. 10. young christians doe more , but more out of season , and the devill abuseth them , putting them upon duties , when they would be at their refreshings , at their callings ; he deceiving them with this , that holy duties in themselves as alone simply compared , are better then to doe any thing else ; when as the season adds the goodnesse to our actions : thus to recreate thy self at some seasons is better then to be a praying . a righteous man orders his conversation aright , psal . 50. and order gives a rectitude , a goodnesse to things . sixthly , when we grow more constant in performances , and more even in a godly course , and setled in spirituall affections without intermission , it is a signe we grow . it argues that our inward man is more renewed day by day , when we can walke closely with god a long while together . a righteous man is compared to the palme tree , whose leafe never fades , psal . 1. whereas other trees bring forth by fits : and by fits to be much in duties , is not a signe of growth , but weaknesse ; it is out of inordinacie ; and of such a frame are young christians hearts , like new lute strings , which when they are wound up high , are still a falling ever and anon ; whereas strings setled long on an instrument , will stand long , and not slip downe . seventhly , a man may be said to grow and bring forth more fruit , when although the difficulties of doing duties become greater , and his means lesse , yet he continues to doe them , and this though it may be he doth no more then he did before . for a tree to bring forth much fruit in cold weather , or standing in the shade , is more then in summer , or when it stands in the sun . i know thy work , thy labour , [ and thy patience ] rev. 2. 13. when a man though he doe fewer works , yet with much labour , having it may be now a body growne weake ; or holds out in the profession of the wayes of god , with more scoffes , and hazarding more , in a place where satans throne is , this makes a little done for christ a great deale : so when a man thrives with a little trading , with small means of grace , and yet exceedeth those that have more ; to pray , and to continue to doe so , though the streame is against us , and gales cease ; to pray and to continue to pray , when we heare no answers but the contrary . it is noted of daniel , that he did the kings businesse after he had been sick , dan. 8. 27. and so he prayed ( you know ) when he ventured his life for it : when we have lesse straw to make the same number of brick with ; lesse wages , lesse encouragements , and yet doe as much work with chearfulnesse . 8. when a man though he doth lesse for the outward bulk , yet grows more wise and faithfull to lay out all his opportunities and abilities to the best advantage , this is to bring forth more fruit . thus moses who at first began to heare himselfe all causes both small and great , but in the end he gave over the lesser causes to others , and reserved the hearing of the greater to himselfe , exod. 18. 10. yet still he continued to doe more , and laid himselfe out to the greater advantage : his former course would in the end have killed him ; thou wilt wear away like a leafe , saith jethro to him : so the apostle who strived to preach the gospell where christ had not been knowne , rom. 15. 20. when a man forbeares lesser things to lay out all for the churches advantage ; lesse ventures himselfe in a smaller course ( unlesse particularly called to it ) not out of fearfulnesse but faithfulnesse , and will lay all the stock on it in a greater : young christians are as young fencers , they strike hand over head , downe right blowes : whereas if they would consider their brother , or a wicked man whom they would reprove , as skilfull fencers do , and at an advantage hit them a good blow , is it not much better ? when a man watcheth in all things , as he exhorts timothy , 2 tim. 4. 5. and serves the season , as some reade it , rom. 12. 11. that is , waits for the best advantages of doing good , both which may stand with fervencie of spirit , and enduring afflictions , for so the next words are in both those places . a man is no lesse liberall that studies how to lay out his money to most charitable uses , though he gives lesse to fewer particulars . we live in a wicked world , and godly men cannot do what they would , as wicked men also cannot . when therefore a man looks about him , and studies to improve himselfe to the utmost advantage for god in his place , to lay out his credit , his parts , and all for god , as a faithfull factor in the best wares , though he deales in fewer particulars , he may notwithstanding bring forth more fruit . and thus much for matter of tryall about the first thing , positive growth in fruitfulnesse . the tryall of a christians growth . the second part . of growth in mortification , or gods purging out corruption , — he purgeth it , that it may bring forth more fruit . chap. i. the observation out of the text propounded , that god goes on to purge corruptions out of true branches : bounds set to this discourse about it , according to the scope of the text : the reasons of the point . i come now to the tryall of our growth in that other part of sanctification , namely , the mortification of lusts , and purging out of corruptions , which the text also cals for ; christ here saying not onely that they bring forth more fruit , but that god purgeth them that they may bring forth more fruit . the observation from which words is clearly this , that god chuseth true branches to grow , in a purging out of their corruptions , as in true fruitfulnesse . in the handling of this point , i shall doe these foure things : first , set the bounds and limits of this discourse about it , according to christs intendment , as here he speaks of it . secondly , give some reasons of the point . thirdly , shew the wayes which god useth to carry on the progresse in this work . fourthly , give some helps of tryall about it . now for the first , the explication and limiting this point unto christs intendment here , that so i may onely so far handle it as the scope of the words will beare , i premise these three things about it . 1. that purging here intended , ( which is indeed all one with mortification , and emptying out sin out of our hearts and lives ) is to be restrained here to the progresse of a christian in that work , and not as taking in with it that first work of mortification wrought at a mans first conversion : so as i intend not now to lay open to you the nature of mortification , and what it is , by way of common place , but onely intend to speak of growth in it : for of that christ speaks , because it is such a purging , as is after bringing forth some fruit , and whereof the end is to bring forth more fruit . neither 2. are we so much to speak of it here , as it is a duty to be done by us , ( though it be so ) but as it is a work of god upon us , which he takes care to goe through with , and perfect in all those who are fruitfull : for he speaks here of it rather as an act of gods , he purgeth , then as it is to be an act of ours , that we ought to purge our selves ; though both doe goe together , as in that speech , rom. 8. we by the spirit doe mortifie the deeds of the flesh ; so as that which is proper to the point in hand , for the explication of it , ( as here in this place it is laid downe ) is not so much to give you motives or meanes of purging your selves , as to shew you the wayes and courses god takes still one way or other to purge his children by , that they may be more fruitfull . and yet 3. in this work of mortification , considered thus in the progresse of it , we are not meer passives , ( as at that finall perfecting and finishing of it , and carrying away all sin at death we are , and are at that first habituall beginning of it , at conversion ) but therein we are workers together with god : ( we being purged from sinne , as the body is by physick from humours ; though the physick work , yet nature joynes with the physick , being quickned and helped by it , to cast out the humours : for give a dead man physick , and it carryes not any humours away : ) so as those meanes whereby god purgeth us , are not to be imagined to doe it as meer physicall agents , like as the pruning hook cuts off branches from a tree , or as when a surgeon cuts out dead flesh ; but these meanes doe it by stirring up our graces , and quickning them , and by setting our thoughts , and faith , and affections awork , and so god assisting with the power of christs death , he doth purge us daily , by making his word , afflictions , and the like , to set our thoughts awork against sinne , and so to cast it forth . it is certaine , that unlesse our thoughts work upon the meanes , as well as the meanes work upon us , and so doe mingle themselves with those meanes ; that unlesse faith and christs death be mingled in the heart , it purgeth not : and therefore it is said as well that we purge our selves . so 2 tim. 2. 20. and also 1 john 3. 3. and rom. 8. that we by the spirit mortifie the deeds of the flesh , as it is said that god purgeth us , ( which is the thing affirmed here ) because god still in going on to purge us , doth it by stirring up our graces , and useth therein acts of our faith , and love , and many motives and considerations to stir up our graces so to effect it . now 2. for the reasons that move god thus to goe on to purge corruptions out of his children . first , because jesus christ hath purchased an eternall divorce betweene corruption and our hearts : he hath bought off all our corruptions , and redeemed us from all iniquitie . titus 2. 14. he gave himselfe for us , that he might redeeme us from all iniquitie , and purifie unto himselfe a peculiar people , and god will have the price of christs bloud ●ut . secondly , because god desires more and more to have delight in us , and to draw nigh to us , and therefore he more and more goes on to purge us ; for though he loves us at first , when full of corruptions , yet he cannot so much delight in us as he would , nor have that communion with us , no more then a husband can with a wife , who hath an unsavoury breath , or a loathsome disease . they must therefore be purified for his bed , as hester was for ahasuerus . draw nigh to god , sayes james , and i will draw nigh to you , james 4. 8 , 9. but then you must cleanse your hands , and purifie your hearts , as it follows there ; god else hath no delight to draw nigh to you . thirdly , he daily purgeth his that they may be fit for use and service ; for unlesse he purged them , he could not use them in honourable imployments , such as to suffer or to stand for him , in what concernes his glory , they would be unfit for such uses , as a vessel is that is unscoured . therefore 2 tim. 2. 21. if a man purge himselfe from these , he shall be a vessell unto honour : that is , he shall be used in honourable employments , and not laid aside ; and he shall be meet for his masters use , as vessells kept cleane ; when on the sudden the master hath occasion to use them , and to have them served in . fourthly , that as our persons , so that our services may be more and more acceptable ; that our prayers and such performances may savour lesse of gifts , and pride , and selfe-love , and carnall desires : so mal. 3. 3 , 4. it is said , he shall sit as a purifier of silver , and he shall purifie the sonnes of levi , as gold is purified , from their drosse , that they may offer to the lord an offering in righteousnesse , and then shall their offerings be pleasant to the lord. the more the heart and life is purged , the more acceptable your prayers are , and your obedience , and all you doe . chap. ii. the wayes god useth to purge out our corruptions : and meanes whereby he causeth us to grow therein . now in the third place , for the wayes whereby god goes on to purge us , there are many and divers , he blesseth all sorts of meanes and dealings of his to accomplish it . first , he useth occasionall meanes to doe it , and blesseth them , as even falling into sins . thus it was with david when he fell , thereby god set him anew upon this work , as by his prayer appears , psal . 51. oh purge me , make me cleane . secondly , by casting them into afflictions . so dan. 11. 35. they shall fall to purge them , and make them white . what the word doth not purge out , nor mercies , that afflictions must . these vines must be cut till they bleed . summer purgeth out the outward humours that lie in the skin by sweating , but winter concocteth the inward by driving in the heart , and so purgeth away the humours that lye in the inward parts , and so what by the one , what by the other , the body is kept in health . thus mercies prevaile against some sins , and afflictions against others . moses neglected to circumcise his child , ( as we doe our hearts , it is such a bloody work ) till god met him , and would have killed him : and in like manner god sometimes puts us in the feare or danger of losing our lives , casts us into sicknesses , and the like , making as if he meant to kill us , and all to bring us off to this work of purging , to circumcise our hearts . as these occasionall , so also instrumentall instituted helps , as his word : so eph. 5. 26. christ is said to cleanse his church with the washing of water by the word : by the word spoken , either in preaching , or in conference . so in the very next words to my text , now ye are cleane through the words i have [ spoken unto you : ] they had then received the sacraments , and had heard a good sermon . the word at once discovers the sin , and sets the hearts against it ; it was ignorant , till i went into the sanctuary : there goes a light with it to see sin after another manner , although a man did know it afore , and then the word sets out the vilenesse of a sinne ; and to heare a sinne declaimed against , and reproved , sets an exasperation upon the mind against it , and so a man goes home , and sets upon it to kill it and destroy it . or else by the word meditated upon , as by keeping some truth or other fresh and sweet in the mind , which the mind cheweth on ; god fastens the mind upon some new promise , or new discovered signe of a mans estate , and these cleanse him , 2 cor. 7. 1. or upon some attribute of his , and that quickens the inward man , and overcomes the outward : some consideration or other every day god doth make familiar to a mans spirit , to talk with him , ( as the phrase is pro. 6. ) and to keep him company , and usually some new one ; god leading us through varieties of sweet truths to chew upon , one this day , and another to morrow , and these have an exceeding purging vertue in them , they keep the purging issue open , even as those that have issues made in their armes or legs , use to have a pease , or some such small thing , to lie in the orifice of the issue to keepe it open ; and so doth such a new truth with spirituall light discovered , still keepe the purging issue of sinne open , and drawes out the filth , and keeps the heart ; so sayes salomon pro. 6. 21 , 22 , and 24. observe the coherence there , and it is as if he had said , keepe this command fresh in mind , and it shall keep thee . god useth also the examples of others as meanes to provoke a man to purge himselfe . example of those that have been professors , and falne away ; they provoke a man to set fresh upon this worke , lest that the like sins should prevaile against him also , and cause him to fall ▪ therefore the apostle , when he heard of hymenaeus and philetus their fall , 2 tim. 2. ●9 . let every one , sayes he , that calls upon the name of the lord , make this use of it , to depart from iniquity : and it followes . if you [ purge your selves ] from these , ye shall be vessels of honour . it follows upon that occasion . examples of holy men : to heare very holy men speak what victory over lusts may be attained here , doth much provoke another to purge himselfe , who else would content himselfe with a lesser degree : so phil. 3. 17. in the last place , there are many inward workings upon the heart , whereby god goes on still to purge us . first , by a further discovering of corruptions unto us ; either a greater filthinesse in the evils we saw afore , or to see more of them , and by what one sees to suspect more . god never discovers lusts to his , but to carry them away ; he stirs the humours , to purge them : thus when david saw his sinne , he sets anew upon cleansing himselfe in the 19. psal . comming new from taking a view of his heart , and having seen such volumes of corruptions , so many errataes in all that he did , he cryes out , who can understand his errors ? and withall , oh cleanse me from secret sinnes . he then saw secret evils , and suspected more then as yet he saw ; and this made him cry out , oh cleanse me , and so to use all means , and to goe to god to cleanse him . so when in the 15. psal . god let downe a light to let him but see the corruption of his nature afresh , that he was borne in sinne , and had no truth there , more falshood then he could ever have imagined , oh purge me , sayes he upon it . secondly , he sets the heart on work to make it a businesse to get ones lusts mortified more and more , and not to rest in the measure attained . phil. 3. 1. paul forgot what was behind , he did still desire to have more fellowshig with christ in his death and sufferings , in the death of sinne ; when a mans heart is set upon the worke , as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he came into the world for , as david , who took up a resolution , i said i would look to may wayes ; so when a man hath said unto himselfe , i will grow in grace , as they say , i will be rich , 2 tim. 6. and so looks at it as his businesse , being as much convinced of this , that he should be more holy , as he was at first that he was to be new borne ; when growth of grace is as much in a mans eye , as getting grace at first was , and as great a necessity made of the one as of the other . this conviction many want , and so take no care to grow more holy and more pure . phil. 3. 15. if any be otherwise minded , ( sayes the apostle ) that there is no such absolute necessity of going on still to perfection , god shall reveale it to him . god doth reveale and set on this upon every godly mans heart at one time or another , and so goes on to purge them . and this is also expressed to us , 1 pet. 4. 1. for as much as christ hath suffered for us in the flesh , [ let us arme ] our selves with the same mind ; namely , to mortifie our lusts : for it follows , he that hath suffered in the flesh , that is , hath mortified his lusts , hath ceased from sinne . that same arming there , is gods putting into the mind a strong and invincible resolution to go through with this worke ; when he armes and steeles it against all difficulties , all encounters . this is meant by arming us with the same mind ; that as christ looked upon it as his businesse why he came into the world , even to suffer for us ; so for us to look upon it as our businesse , to crucifie our lusts . when therefore we intend all our indeavours upon this worke , and mind nothing in comparison , pray for nothing more , receive sacraments for this purpose , and heare and performe all other duties with an eye to this , prosecute this businesse as the main ; when god hath put such a resolution into a man , and preserves it , then he goes on to purge him . thirdly , god doth it by drawing the sap and juice of the affections of the heart more and more into holy duties , and into obedience ; when that intention of mind , as our morning thoughts , and the like , which we formerly spent upon vanities , are now drawn into prayer and holy meditations , then lusts doe wither ; and when our care is how to please god more , and our hearts are more in the duties of obedience , then doth corruption shale off more and more ; and thus by diverting our intentions , doth god worke out corruptions . and looke , as the sun doth draw up the sap out of the root , so doth christ draw out the heart at some times more then at others to holy duties , and unto communion with himselfe in the duties : this killeth sin , and causeth it to wither , namely , by taking away the sap , that is , that intention of mind which doth usually nourish it : thus 1 pet. 1. 22. we purifie our hearts by obeying the truth . fourthly , by bringing the heart more and more acquainted with christ his sonne : ( which is the fathers work to doe , for none comes to the son , but whom the father draws ) now how many soules are there , who have gone puddring on ( as i may so speak ) in the use of other meanes , and though in the use thereof christ hath communicated some vertue to them , yet because they did not trade with him chiefly in those duties , they have had little in comparison to what afterwards they have had , when he hath been discovered to them , as that great ordinance who is appointed by god to get their lusts mortified . afore this they have washt , and washt , but they have washt without sope , untill christ hath been thus revealed to them , and the vertue of his death , and rising againe , which is compared , mal. 3. unto fullers sope , &c. in the 13. zach. 1. it is said , that god opens a fountaine to the house of david , for sinne and for uncleannesse : that is , for the guilt of sinne , and the power of sinne . now by that opening is not meant the promise of sending his sonne into the world to be crucified , but the discovery of him to beleevers after his being crucified : for chap. 12. 10. he is supposed to be crucified already , for they there see him whom they have pierced ; therefore that opening there is meant the discovery of him to his people , and him to be the great ordinance of cleansing them . now the more distinctly a man understands christ , and how to make use of him , ( who is already made sanctification to us ) the more easily he gets his lusts purged ; such an one that trades immediately with christ , will doe more in a day , then another in a yeare ; for seeing that the power of purging us lies immediately in him ; and that he is the purging drug which mingles it selfe with the word , and all meanes else , and sets them all aworke : therefore the more of him we have , and the more immediate application we have of him to us , and of his power , the more recourse our hearts have to him , the more our lusts are purged ; as it is in drugs or minerals , if the infusion and steeping of them in liquors will worke ; how much more if the substance of them be taken downe inwardly and immediately ? now this comes to passe , as god doth goe on to open our faith to see him , and know him , and to be acquainted with him : for so the apostle expresseth it , phil. 3. that i may know him , and the power of his resurrection . the more we look upon all means else in the use of them as ineffectuall without him , the more power we shall find from him . fiftly , by assuring the soule of his love , and shedding it abroad in the heart , and by working spirituall joy in the heart , doth god also purge his people : and to work all these is in gods power immediately and solely ; i am crucified with christ , gal. 2. 20. and how ? by beleeving that christ gave himselfe for me , and loved me . this deads a man to the world , makes a man crucifie that which christ was crucified for , and this makes a man hate sinne , the more he loves christ , or apprehends his love ; and it doth this in a double relation or respect , not onely because sin so displeaseth him , nor onely as it is contrary to his will , but because it did afflict him so much once , and because to take sinne away was the intent he came into the world : for so 1 john 3. ver . 4. although a beleever is said to mortifie sinne upon this consideration indeed , that it is the transgression of the law ; yet much more upon this other , because christ was manifest to take sinnes away : and the more assurance i have of another life and a better , and of being like christ hereafter , the more a man purgeth himselfe to be fit for that condition : he that hath this hope in him , purgeth himselfe as he is pure ; so in the 2. ver . of that 3. of john. the more joy a man hath in christ , the more deaded he must needs be to the world ; the one eats up the other : for the ground of all sinne is but the love of pleasure ; now if i find it in god , and christ , it deads me for seeking it in the world : for omnis vita gustu ducitur , all life is maintained by a taste of some sweetnesse . now when the sweetnesse of sin , the relish of it is spoiled by the taste of a greater , it must needs die and abate ; and though that sweetnesse from god doth not alwayes remaine in the present taste and relish of it , yet it leaves such an impression behind it , that whatever a man tasts after , it hath no relish with him , in comparison ; still he sayes the old is better : and though the taste of one sinfull pleasure may take us off from another , yet none but a contrary pleasure doth kill the sinne , and the pleasure in it . chap. iii. the tryall of mortification : and that first by negative signes ; or such as argue much corruption yet remaining unpurged out . i will now come to that third thing which was propounded , namely , helps whereby you may discerne what progresse hath been made in this work : and as i said at first , that my purpose was not so much to handle mortification in the common place of it , as onely growth therein ; so those things i shall now deliver about discerning the measure of it , i intend them not so much for signes of mortification , as rules whereby we may judge how this worke goes forward in us , and how far we are still short in it . and first , i will handle it negatively , and give you such symptomes , as argue much corruption , a great deale of humours yet remaining to be purged out : such as argue little proficiency in this worke , though such as withall true grace may be supposed to be in the heart . 1. when a man doth magnifie , and sets a high price upon worldly and carnall excellencies and pleasures ; is much taken with outward things , and carryed away with them : or when ( though we restrain our selves from the eager pursuit after them , yet if ) in your eyes and opinions they seeme glorious and goodly things , and oh we secretly think the enjoying such a pleasure , the obtaining such an excellencie , or such or such a condition of life , accommodated with such and such conveniences and circumstances , would be so great an addition of happinesse to us ; this argues a green heart , much want of mortification , though truth of grace be there . these apostles , to whom christ spake this parable of the vine , ( and unto them especially ) how were they affected , and transported with a trifle ? even that very night that christ was to be attached , they strive for precedencie , and who should be the greatest amongst them ▪ luk. 22. who should be chiefe of that noble order : and it was such a precedencie which they affected , as noblemen have in kingdomes , as appears by the following words : they shewed themselves but gentiles in it , ( as ver . 25. christ insinuates ) who stand upon their blood and their outward priviledges : it was not for nothing christ tels them in this parable , they needed purging ; but the reason was , they were but children yet , and babes in christ , now in their minority , and were not weaned from rattles and trifles , christ was not yet crucified , not they so throughly crucified with him , as they were afterwards : the holy ghost had not yet come upon them , as fire to burne up their lusts , and to consume this their drosse . that other apostle , paul , ( who sayes of himselfe , that he was borne out of time , in comparison to them ) had attained to a greater measure , he glorying in this as his highest title , that he was the least of the apostles . this magnifying of outward things in our conceits and opinions , is indeed but knowing things after the flesh , as the apostle speaks , 2 cor. 5. 16. because the flesh doth fascinate and corrupt the judgment , in judging our selves by such things . and this argues exceeding much want of mortification , for it is lust that puts that lustre , and glosse , and varnish upon the things of the world ; for the things in themselves are vaine , and we have had experience that they are such ; how comes it then we should esteeme them , and be taken with them , that we should have such high conceits of them ? it is by reason of our lusts unpurged out , which represent them falsely : and therefore it is observable , that john , 1 epist . 2. 16. speaking of the things of the world , he puts the lust which is in us to expresse the things themselves : he sayes not , riches , and preferment , &c. ( though he speaks of them ) but the lusts of the eye , and pride of life , ( so he expresseth them ) because they are these lusts , makes the things so glorious to us , and sets a price upon them . and therefore so much magnifying and high esteeme of outward things as there is in us , so much inordinate lust there is in the heart after them , and so much want of mortification ; and when these lusts boiling in us fume up so high as to intoxicate and corrupt our esteeme and judgments ( which though grace should keep us from pursuing these vanities ) that yet we look upon them with a wanton eye , and thinke great matters in them , and think our selves as it were debarred and restrained of so much of our happinesse , whilst we want , and cannot enjoy them , this argues an unmortifyednesse : for herein lies the power of mortification , even to count all things drosse and dung , to looke upon them as crucified things , to have them seeme all as withered flowers , as small things , as he speaks of mans esteeme , 1 cor. 4. 3. secondly , when our minds are carried out to superfluities , and more then needs , and are discontented with our own condition , though it be such as might content us , this argues a great want of purging , this is from superfluity , of humours abounding in the heart . when they in the wildernesse , though they had manna , yet they must have quails also ; when there are such extravagant affections in us , that we thinke any other condition would please us better then our owne , this argues much unmortifyednesse , though it run not out into acts ; it is the superfluity of naughtinesse , the excesse of corruption that thinks stolne meate sweet , as in the proverbs . when our longings are wild and humorous , like the longings of women with child , whom nothing but some one odde thing they have set their fancie on , will please ; like sick mens stomachs , with whom nothing will down that is provided for them , but still they have a mind rather to something else ; so nor we with what god allots us . and when we are environed about with comforts , yet all are nothing , if some one be wanting . such unmortifyed lusts we see in sampson , though a good man , yet none of the daughters of israel could please , but he must have one of the philistims , judg. 14. 3. thirdly , when our minds are so glued to any thing , as we cannot tell how to part with it , how to lose such a friend , or such a conveniencie , we would think our selves halfe undone if such or such a thing should fall out ; davids heart was full of humours , and needed purging , when he ventured so much of his comfort in his absalom alone , that when he was cast away , he wisht he had dyed for him . it is good often to try our hearrs , by supposing the worst that can befall us . what if a change should come , such a thing i should be put to ; to see how the heart can beare it . when some men have a losse in their estates and riches , it is as it were raked out of their bellies , as zophar speaks , job 20. 15. and a piece even of their very heart goes with them . fourthly , when a man is still distempered under variety of conditions and businesses , and is inordinate in them all , it argues much unmortifiednesse : as if he be to recreate himselfe , he is inordinate in it , and knows not when to end , and fall to his calling againe ; if to study , then he is also as violent in it , and entrenches upon the duties should keep up his soule in health , as also upon the necessary refreshings his body requires . broach the vessell where you will , if still it runs muddy and thick , it is a signe the vessell is full of ill liquor . to be distempered in some one particular is lesse , but when in every vein that is opened , much corrupt bloud comes forth , it is a signe the body is full of humours , and needs purging . a man that is in an ague , and when the cold fit takes him , he is extreme cold , and when the hot fit comes , he is on the contrary as extreame hot , it is a signe he is full of humours , which as they are purged out , one or the other abates , or both ; if when a man abounds , then he is commonly confident , and forgets god ; if when he wants , then he is as much on the other side distempered , and grows solicitous , distrustfull . sound bodies can beare sudden alteration of heat and cold , but distempered weak bodies cannot . nature cannot beare a sudden alteration , but much grace can ; i know how to want , i know how to abound , phil. 4. 12. he was much therefore mortified ; he could work hard in summer , without much sweating , and he could undergoe the cold of winter without catarrhs and such weaknesses as others are subject to ; his soule was well purged of humours . and so job had learnt to blesse god when all was gone ; he was a man throughly mortifyed before , he had carryed himselfe in his best estate without security and carnall rejoycing ; thus he sayes of himselfe that he made not gold his hope , nor his confidence , nor had rejoyced because his wealth was great , job 31. 25. and answerably he behaves himselfe in his worst estate with patience and thanksgiving . fiftly , the more carnall confidence we have in the creatures , and beare our selves upon them , and have our spirits strengthned and upholden by them , the more want of mortification . the corinthians , though godly , yet they were very unmortifyed , therefore the apostle sayes , they were rather carnall then spirituall , 1 cor. 3. 1. now this their carnall mindednesse , among other things , was expressed in their carnall confidence they had in outward things ; they had riches , and gifts , and learning , and they did swim in these ; and reigned and domineered in their owne thoughts , and excelled all other churches in their owne opinions and so despised others in comparison , they were carryed aloft by these waxen wings , which i take to be the apostles meaning , 1 cor. 4. 8. now ye are full , now ye are rich , ye have reigned : they had riches , and gifts , &c. and they thought themselves as kings , full of happinesse , having the world afore them , and were filled with conceits of it ; and i wuold to god you did reigne , sayes he : that is , that it were not regnum in capite , in your owne conceits onely ; and that there were indeed such reall cause to applaud your own conditions . we are of the circumcision , sayes the apostle , and have no confidence in the flesh , phil. 1. 3. the more the heart is truly circumcised , ( of which he there speakes in opposition to those who rested in outward circumcision ) it trusteth not , nor beareth not it selfe upon outward things , priviledges and endowments , as riches , bloud , credit , learning , righteousnesse ; these , when the heart is not circumcised , doe puffe it up , but we , sayes he , have no confidence in the flesh , either for comfort , or for justification , or any thing else ; but we rejoyce in christ jesus . sixtly , the more full of envyings , and heart-burnings against others , and of breakings forth into strife our hearts are , and of strivings and contentions to get the credit , or riches , or victory away from others , &c. the more unmortified are our hearts , & the more need of purging . these overflowings of the gall and spleen , come from a fulnesse of bad humours . whereas there is among you envying and strife , are ye not carnall ? 1 cor. 3. 3. that is , this argues you to be such , for envie and strife are not onely lusts in themselves , but further they are such lusts , as are always the children and fruit of some other ; they are rooted in , and spring from inordinate affections to some things which we contend for ; and accordingly if this fire of envie or strife prove great , it argues the fuell , that is , the lusts after the things we envie others for , to be much more : for envie is but an oblique lust , founded on some more direct lust : these are but the outward flushings , that shew the distemper to be much more within : jam. 4. 1. from whence comes wars and fightings amongst you ? come they not hence , even of your lusts which fight in your members ? there is something the heart would have , as it follows in the 2. ver . ye lust and have not , &c. a contentious spirit is an unmortifyed spirit ; if ye bite and devour one another , gal. 5. 15. this i say then , walk in the spirit , and ye shall not fulfill the lusts of the flesh . mark the coherence , it comes in upon biting one at another , for such walke not in the spirit , flesh doth prevaile in them , that is his meaning . seventhly , the lesse able we are to heare reproofs for the breakings forth of our lusts , the more unmortifyed it argues our hearts to be : it is a signe we love those much , whom we cannot endure to heare spoken against : therefore sayes the apostle , be swift to heare , but slow to wrath ; take heed of raging when you are toucht ; and it follows a verse after , casting away all superfluity , receive the word with meeknesse , for it is your lusts uncast out , unpurged , that cause that wrath and heart-boiling against reproofe . that good king was in a great distemper of spirit , when he cast the prophet in prison that reproved him , for he oppressed the people also at the same time , as is said , 2 chron. 16. 10. he was then taken in the spring-tide , and swelling of his lusts of covetousnesse and oppression ; they brake downe all that withstood and opposed the current of them : and if ( as he in this fit at this time , so ) we be found in such passionate tempers upon such occasions of reproof ordinarily , it argues the habituall frame of our hearts to be much unmortifyed , as this argued him at this time to have beene actually much distempered . eighthly , the more quick and speedy the temptation is in taking , the more unmortified the heart is : when an object at the first presenting makes the lust to rise , and passeth through at the very first presenting of it , and soaks into the heart , as oile into the bones , and runs through all ; when a man is gunpowder to temptations , and it is but touch and take , so as there needes not much blowing , but the heart is presently on fire , as prov. 7. 22. it is said , he went [ straight-way ] after her . a man will find that when his heart is actually in a good temper , a temptation doth not so easily take : his heart is then , though tinder , yet as wet tinder , that is more slow in taking . as there is a preparednesse to good works , so there is a preparednesse to evill ; when the heart is in a covetous humour , and will be rich , then a man falls into temptations and a snare , 1 tim. 6. his lusts will nibble at every bait in every thing he deales in ; they will take presently : when the heart is thus bird-limed , then it cleaves to every thing it meets with . it is a signe that the heart is not awake to righteousnesse as the apostle speaks , but to sin rather , when a little occasion awakeneth a lust , and rouzeth it ; as when on the contrary , if a great deale of jogging will not awaken a mans grace . ninthly , the more our lusts have power to disturb us in holy duties , and the more they prevaile with the heart then , the more unmortified and profane the heart is ; as to have uncleane glances in hearing , and worldly thoughts then ordinarily to possesse the heart , and to take it up much ; they are prophane ( sayes god , jer. 23. 11. ) for in my house i have found their wickednesse . if the heart be carryed away , and overcome with uncleane and worldly thoughts then , this argues much unmortifyednesse , and that the flesh is indeed much above the spirit : for why , then a man is in gods presence , and that should overcome and over-awe the unregenerate part , if it were not impudent and outragious ; and besides , then the regenerate part hath the advantage , for the word and the ordinance is a stirring of it up , and provoking it to holynesse : and therefore that at such a time a mans lusts should be able to tempt and seduce a mans heart , it argues sinne hath a great part in the heart , when it affronts god in his throne , when grace is in solio , where it would be ; for the disciples then to be talking who should be greatest , when christ had made so long a sermon to them , and had administred the sacrament to them , this argued much want of mortification in them ; even as it were a signe that the orthodox party were but a weak party in a kingdome , if whilst they are at sermons , papists durst come in and disturb them , and put them out . tenthly , when the recalling former acts committed by a man , prove still to be a snare to him ; and being suggested by satan as a means to quicken his lust , the thought thereof doth rather stir up his lust afresh , it is a signe of an unmortifyed frame . thus is it laid to the charge of that nation , ezech. 23. 21. that she multiplyed her whoredomes in calling to remembrance the dayes of her youth , wherein she had played the harlot in the land of egypt : the remembrance of them was a snare to her , as appeares by the 8. verse ▪ . it is a signe a man is deeply in love , when as he falls in love with the picture ; when the remembrance of whence he is falne , should make him repent , that it should on the contrary cause him to commit the same sinne againe , it is a signe flesh hath much the better . to have the mind stirred with new objects and new temptations , may stand with far lesse corruption , and more grace , then to have it stirred afresh with the remembrance of the old ; to find sweetnesse in a lust twice sod , which we have also often steept ( as i may so speak ) in godly sorrow and hatred of it , and so boiled it in sowre hearbs ; yet still to find sweetnesse in the remembrance of such an act , this argues much corruption . as the apostle argues the sinfulnesse and strength of corrupt nature in him , that the law which was holy and good , should stir up his lust whilst unregenerate : so may we , when the thought of a sin which should stir up godly sorrow , should provoke and tickle corrupt nature againe . indeed that the new scent of meat should have moved the israelites , would not have been so much ; but that the remembrance of their flesh-pots should doe it . that speech rom. 8. where we are commanded to mortifie the deeds of the flesh , may admit among other this interpretation also , that not onely the lusts , but even former deeds and acts committed , which may prove an occasion of sin to us , and have a fresh verdure in our eye , are to be mortifyed . chap. iv. positive signes of growth in mortification , and gods purging of us . and so now i come to the second sort of signes , namely , positive signes of growth in mortification , and of gods purging of us . first , the more insight a man hath into spirituall corruptions , together with a conflict against them , the more growth he hath attained unto in purging out corruptions : so as that now the chiefest of his conflict is come to be with spirituall lusts , not worldly lusts and grosse evils ; it is an evidence of his progresse in this worke . these ordinarily are sure rules , that whilst a mans conflict is with more outward grosse evills , as uncleannesse , worldly mindnesse , &c. so long and so much he is kept from the sight of those inward , hidden , close corruptions , which sit nighest to the heart : as also on the contrary , the more a man is freed from , and hath got victory over such more outward evills , the more his thoughts and intentions are bent inward to the discovery of the other more spirituall wickednesses . and the reason is , for these spirituall lusts , as pride , carnall confidence in a mans owne graces , self-flattery , presumption , and the like , these corruptions lie ( as i may so expresse it , ) more up in the heart of the countrey ; but those other of worldly lusts , lye as it were in the frontiers , and skirts of it ; and therefore , untill such time as a man hath in some good measure overcome those that encounter him at the borders , he comes not to have so through a discovery , and constant conflict with those that lie higher up in the heart ; let us cleanse our selves from all pollution both of flesh and spirit , sayes the apostle , ● cor. 7. which implyes , that there are two sorts of corruptions , one of the flesh , or body ; the other , of the spirit , or soule : for so the opposition there is to be taken , for else all lusts are lusts of the flesh , that is , of corrupt nature . againe , such corruptions cause a blindnesse that a man cannot see afar off , as 2 pet. chap. 1. whilst a scholar that learnes a tongue , hath not learned to escape all grosser faults in grammaticall construction , he cannot be supposed to have come to know the elegancies of the tongue , nor see his errors therein ; so nor doe men come to be critiques indeed , and cunningly skilfull in the more curious errataes of their hearts and spirits , till they have attained to such a degree of mortification , as to be free from grosser evils . and indeed , those who are grown in grace , have attained ordinarily some freedome from such sinnes ; therefore sayes john , 1 epist . 2. 14. you young men are strong , and have overcome that evill one : they have attained so much strength as to overcome the grosser evils , those evills . so as to allude to what the apostle sayes in another case , they then come to conflict not so much with flesh and blood , and outward evils , as with spirituall wickednesses within , ( that is ) with affections and dispositions contrary to the worke of grace , and therein lies their chiefest exercise , which is not till they have some freedome and victory over the other , and so are at leasure to view these . secondly , we may discerne our victory over our lusts , by our ability more or lesse to deny our selves ; the more we grow up to a readinesse , willingnesse , and freenesse , and cheerfulnesse of heart to deny our selves when we are called and put upon doing of it , the more are lusts purged out : for the reason that our hearts consult so much with carnall ends in businesses , that we have so much adoe with them ere we can bring them off to part with such and such things , as god and our owne consciences doe call us unto , is through want of purging : for all want of self-denyall is from an adhaesion to outward things . were we free and unmarried men to the world , were our hearts loosned from all ; and were all the secreat fibrae , those stings of lusts that shoot into things , cut , it would be nothing to us to part with them : this was in that great apostle , how ready was he to lay downe his life ? my life is not deare to me , so i may fulfill my ministration with joy ; and so when the time of his departure was at hand , sayes he , i am ready to be offered , 2 tim. 4. 6. he speaks it in the present tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am offered , it was done in his heart already : as in like phrase of speech it is said , heb. 11. that abraham offered up his son , because in his heart he fully purposed it . when men must be forced by terrors of conscience , as pharaoh with plagues , to let their credits or estates goe by restitution , or for god and good uses , &c. it is a signe of want of purging . the more loosned a man is from the world , and the things of it , the more prepared that man is for all works of self-denyall , and the more purged . so when a man parts with all without sticking or higling , as abraham is said to beleeve without staggering , it is a signe he hath attained to a good degree : even as that argued a strong faith , rom. 3. when a man hath an open and a large heart to god , ( as a liberall man hath an open hand to men ) as abraham had when he was willing to let god have his onely sonne , it was a signe he was much weaned ; when god can command any thing thou hast at an hours warning , as we say ; abraham stood not long deliberating , shall i , shall i , but went early in the morning , even the next morning , god having called for his sonne that very night , as it is likely by that in the 22. gen. 3. for the night was the time when god used to reveale himselfe by visions , and the next morning he went forth early . thirdly , the more constancie there is in our hearts and wayes , the more eaven , stable in well-doing , and the more lasting , durable frame and temper for holinesse we find our hearts to abide in , the more we are purged ; for in that we finde such sudden flowings and re-flowings in our hearts , that when a corruption seemes to be at a low ebbe , and our hearts in a good frame , within an houre or so a mighty tide comes in , and we find our hearts overflowne with a sea of filth , such sudden alterations from the better to the worse , doe come from those vast seas of corruptions that are still within us , that tumble and float up and downe in our hearts : so the apostle intimates , purge your hearts , ye double minded : that their hearts are of so unequall a temper , sometimes in hot fits , sometimes in cold , and so suddenly altered , this cannot be but from much corruption . this double mindednesse comes from want of purging . the galatians were surely very weak , and foolish , as he tells them , when they were so soone transported . he marvails not so much that they were removed , as that so soone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so suddenly , gal. 1. 6. and brings it in as an evidence of their weaknesse , that they who would have given him their eyes , should now so much be altered and carryed away : so much mortifiednesse , so much constancie : therefore in the 5. gal. 15. 16. when in the 15. ver . he had said , those that are christs have crucified the affections with the lusts , he addes in the 16. ver . if we live in the spirit , let us walke in the spirit : the word imports a being constant in the spirit . then when lusts are crucified , then the holy spirit will rule us in our wayes , and a holy frame of heart will be discovered , in a constant tract of holinesse we shall walk in the spirit , keep our selves long in a spirituall frame and course , and not be biased aside : that we step out so much , is from strong lusts unmortified . fourthly , the more a man comes to a spirituall taste of the spirituall word , and that which is most spirituall therein , the more it is a signe that corruption is purged out : when a man comes to his stomach , it is a signe he is growing out of a sicknesse , and that the humours are much purged out . so 1 pet. 2. 1. laying aside all malice , &c. as babes desire the word , that ye may grow thereby , if so be ye have tasted : therefore the more corruption is laid aside , the more we taste the word , and god in it ; the more we taste , the more we desire it ; the more we desire it , the more we grow . fiftly , when we are ashamed of former carriages and wayes , as seeing and discerning those weaknesses we saw not afore , as scholars use to be of their exercises a yeare or two after ; so if we be ashamed of former prayers , hearings , &c. as that great proficient , discerned in himselfe , who looking back upon his first dayes of conversion , sayes , when i was a child , i spake as a child : he speaks it , applying it to his growth of grace . sixtly , when in ordinary times of temptation a man finds a lust not so violent and raging as it was wont , but more impotent and weak . look to your fits of sinning whether they become greater or lesse , for then a mans strength or weaknesse is discerned most ; as the bodily strength is , when a man either goes about to put himself forth , or is assaulted and set upon . many that are sick , whilst they lie still in their beds , think they have a great deale of strength , but when they attempt to rise , and walk , they sink down againe . as a mans weaknesse to good is discerned , when he comes to doe and to act it , rom. 7. to doe i am not able ; so a mans weaknesse to sinne , or strength against it , is then also best discerned . the weaknesse or strength of a kingdome is best seene and discerned in time of war , when a●l forces are mustered up . now god sometimes appoints some more frequent assaults , and on purpose suffers the law in the members to warre , and to muster up all their force , that ( as it is said of hezekiah ) a man might know what is in his heart ; now if then a man finds that the motions of sinne in his heart do every temptation after other meet with an hotter encounter then they had wont ; that the resistance against sin grows quicker , and stronger ; that sinne cannot advance , and carry on his army so far as formerly , but is still encountred and met withall at the frontiers , and there overthrown even at the first setting out , so as it cannot carry it through the camp , ( as zimri did his mistresse cosbi ) as sometimes it had wont , when as grace stood at the tent doore , as moses weeping , yet unable to resist it ; and although assaults and temptations doe continue , that yet there is ground kept and won upon the encroachments of a lust , in so much that at least the outward forts are kept by grace , that is , outward acts are abstained from ; now so far as the lust is not fulfilled as it had wont to be , and not onely so , but the inrodes of it are confined and contracted also to a narrower compasse , and to have a lesser ground and space in regard of inward acts ; also so far it is purged more forth : as for instance , be it a lust of fancie , when it cannot boile up to such grosse fancies as it had wont ; be it a lust of pride , or uncleannesse , or grosser acts , when it falls from bringing forth fruit , to bring forth but blossomes , but inward burnings , and from blossomes onely to bring forth leaves , it is a signe then it is withering more and more . when the intention of mind in the temptation ( which is as the fire that makes it to boile ) grows lesse and lesse ; when the inordinate thirst is not so great in the time of the fit ; when the inward acts are grown in their requests more modest , the lustings themselves pitch upon lower and inferiour acts then it had wont ; when their armies depart with lesser spoile , are content with them , when as before they flew at the first on-set , to the highest kinds of villanies and out-rages ; when thus the overflowings of a mans lusts doe abate , and fall short , the tides lessen , over-flow lesse ground , over-spread lesse every day then another , this is another probable signe of a growth herein . seventhly , the more ability to abstain from occasions and opportunities of satisfying a mans lusts , as job , a man much mortified , made a covenant with his eyes not to behold a maid , and kept to it , job 31. 1. when a man hates the very garment spotted with the flesh , it is a signe of a strong hatred ; when a man cannot endure to come where one he loves not , is ; cannot endure the sight of him , any thing that may put him in mind of him , not so much as to parley or to speak with him . eighthly , when our hearts doe not linger after such objects as may satisfie our lusts , when absent ; but when out of sight , they are out of mind , this is a good degree of mortification . we may find it in our selves , that when objects are not presented , that yet there is in our hearts oftentimes a lingring after them , and this from themselves without any outward provocation that is far worse ; many a man , when he sees meat , finds he hath a stomach to it , which he thought not till it was set afore him ; but when a man longs after meat he sees not , it is a signe he is very hungry ; as we see against rainy weather , before the raine begins to fall , the stones will give , as we use to say , and grow danke ; so a man that observes his heart , may find before objects are presented , or actuall thoughts arise , a giving of his heart to such and such a lust , an inclination , a darknesse , a moistnesse , a sympathizing with such an object , that is a signe of unmortifiednesse . david was as a weaned child , he had no thoughts of the dug , no longings after it , i have no high thoughts after the kingdome , sayes he , psal . 131. a child that begins to be weaned , it may be at first cryes after the dug , though he sees it not ; but afterwards , though it may be when he sees it he cryes after it , yet not when absent . objects present have a far greater force to draw , when absent lesse ; therefore this is a farther degree of mortification attainable : it was in joseph , when his mistresse tempted him from day to day , opportunity was ready , the object present , but he denyed her . so in boaz , a woman lay at his feete all night . so in david , when he had saul in his lurch , might as easily have cut off his head , as the lap of his garment ; and was egg'd on to doe it , but he was then weaned indeed , and did it not ; when a man can looke upon beauty , and preferment , and truly say they are no temptations to me . it is a signe of an unsound temper , when upon eating such or such meats , a man is presently put into the fit of an ague ; a healthfull man is not so . the prophet calls them , the stumbling block of their iniquity ; when a man is going on his way , and though he did not seeke occasions of falling , yet meeting with them , he cannot step over them , but is caught , and stumbleth , and falls , it is a signe of unmortifiednesse . chap. v. some cautions to prevent misjudging by false rules : this case resolved , whether growth in mortification may be judged by the ordinary prevailings of corruption , or actings of grace . besides these rules both these wayes given , i will in the third place adde some cautionall considerations , to prevent misjudging of our growth in mortification , by such false rules as men are apt to be deceived , in judging worse or better of our selves by , then the truth is , or then there is cause . which considerations will also further serve as directions to us , as well as the former have done . first , men may deceive themselves when they estimate their progresse herein by having overcome such lusts as their natures are not so prone unto ; the surest way is to take a judgement of it from the decay of a mans bosome sinne , even as david did estimate his uprightnesse by his keeping himselfe from [ his iniquity , ] psal . 18. 23. so a man of his growth in uprightnesse . when physitians would judge of a consumption of the whole , they doe it not by the falling away of any part what ever , as of the flesh in the face alone , or any the like ; such a particular abatement of flesh in some one part , may come from some other cause ; but they use to judge by the falling away of the brawne of the hands , or armes , and thighes , &c. for these are the more solid parts : the like judgments doe physitians make upon other diseases , and of the abatement of them from the decrease in such symptomes as are pathognomicall , and proper and peculiar to them : in like manner also the estimate of the progresse of the victories of a conquerour in an enemies kingdome , is not taken from the taking or burning of a few villages or dorps , but by taking in the forts and strongest holds , and by what ground he hath won upon the chiefe strength , and by what forces he hath cut off of the maine army . doe the like in the decrease of , and victory over your lusts . secondly , you must not judge of your mortification , by extraordinary assistances or temptations : as you doe not judge of the strength of a kingdome by auxiliary forraigne forces , that are at extraordinary times called in . a young christian shall for his encouragement even in the heat of the battaile , when he is ready to be overcome , and carryed away captive , find the holy ghost breaking in , and rescuing of him , ( as jehoshaphat was , ( to allude to it ) when he cryed to the lord ) when as a christian of much standing is left to fight it out hand to hand : now it doth not follow that the other , because thus freed , hath the more strength . againe , on the other side , a man is not to judge of himselfe by his weaknesse in some one extraordinary temptation . a man that is very sick , and nigh unto death and dissolution , may through much heat , and stirring up of all his spirits , have the strength of five men in him , and much greater then when he was in health : and so a godly man , whose corruptions are weak , and more neere to dissolution , yet in a fit may have all the corruption that is within him mustered up , and blowne up by satan , and so it may for the present appeare to have more strength then ever in all his life , and yet he may be much mortified : even as sarah may by an extraordinary means have pleasure in her old age , and bring forth a child , when she had left child-bearing long , and yet her womb was dead , rom. 4. 19. and as it may be true , that one of small grace may have that little grace drawne out , and wound up to a higher straine , for one fit , brunt and exercise ; all the strings wound up to a higher note for some one lesson , then one haply of more grace ever felt , to higher acts of love to god , and of rejoycing in god , and purer strains of selfe-denyall ; yet take the constant strains of ones spirit that hath more grace , and the strings will ordinarily endure to stand higher , and continue so : so on the contrary , one of much mortification , may have his lusts spurred on faster , and boild up higher by satans fires , then one of lesse . the estimate of our growth must not therefore be taken by a step or two , but by a constant course ; for as a mans sincerity is to be measured , so is his growth : even as a mans health is to be measured by the constant tenor of his temper . onely , i will adde three things to give further direction concerning such extraordinary cases of temptation . first , that it is certaine , that so much corruption as at such a time and in such a fit a man felt a stirring in him , so much indeed and in truth there is of corruption in his heart ; for the devill can put none in , but onely acts , and doth improve what is there already : for as that speech of christ implyes , satan can work but according to the matter he findeth in us : ( he commeth and findeth no matter in me ) the wind adds no water to the sea , onely can make the waves to rise , and surge ; the fire adds nothing to the water , when it is set upon it , but attenuates it onely , and causeth it to boile . and so in hezekiah when he was cast into that fit of pride , the text sayes , that it was that he might know all that was in his heart , 2 chron. 32. 31. it was in his heart before . secondly , i adde , that yet hence it cannot be infallibly inferred , that a man hath comparatively either to himselfe more corruption in him then he had twenty yeeres afore , because more is stirred up ; or that comparatively to others he hath more corruption then they , because more is now for a fit drawne forth : so that it follows not from hence , that others which are kept free from such a temptation , that they have lesse mortification , because they were never cast into so hot and burning a fit . one whose body is lesse full of humours , and naturally of a more moderate temper for heat , may yet through some accident or other , or disease , suppose the plague , be cast into hotter fits of a burning feaver , then one whose temper is more fiery , and humours more abounding in him . to have recourse to the former instance . hezekiah surely had more corruption twenty yeeres before his recovery out of his sicknesse , then at that time , and yet it wrought not so , that we reade of , as it did then ; not that the barrell was then fuller , but that now it was broached lower , and a greater vent given , and so it came more gushing out , dregs and all . that a man after he is growne up to his full strength , falls into so great a sicknesse , such an one as he never had when he was a child , which maketh him weaker then when he was ten or twelve yeeres old , doth not argue but that he is a man grown for all that . david after a long growth , had a time of great sicknesse , whereby he lost the exercise , the lively vigorous use of his graces : enfeebled by that sicknesse , he lost his taste in gods ordinances by it , and the joy of gods salvation , as appears by the 51. psal . and the third thing i would adde is this , that such an one as is indeed much mortified , if it happens he falls into such a fit , yet the greater measure of his mortification will apeare afterwards , in that the lust will be weaker after his recoverie againe . it is in this , as with a man that is in a hot fierie fit of a feaver , though he have at that instant the strength of two men in him , ( as was said ) yet afterward , when the spirits are ebbed and setled againe , his body is the weaker for it : so is the body of sin , upon the resurrection of grace , after such a fall . many grow more after sicknesse . for gods end being but to discover his weaknesse , ( and what he is in himselfe ) and to rouze him out of his security , he then loves to manifest his power when once we have seene our weaknesse ; and so makes his strength perfect in our infirmities , when they are not ordinary , but beyond the ordinary temper and dispositions of our spirits . but then the question may be concerning the more ordinary passages of a mans life , whether a man may measure and take a sure estimate of the inward root of corruption left in him , by the ordinary risings and stirrings of it , and his fallings into sin more or lesse . i speak not now of extraordinary fits , but of ordinary qualms and weaknesses . to this i answer , that ordinarily men may conclude from the more or lesse busie they find corruption to be in them , that the more or lesse there is of corruption in them ; and so thereby measure their growth : for grace and corruption are as two roots , ( and therefore the actions of them both are called their fruits , gal. 5. 17 , 22. ) now christ elsewhere gives us this rule of nature , to judge of the tree by the fruits , to proceed by , in matters of grace also ; and as by the fruit we may know of what species and kind the tree is of , so likewise what plenty of sap there is at the root , by the plenty , or bignesse , or fairenesse of the fruit it doth bring forth : the more inward corruption at the root , ordinarily the more fruit thereof appears in the life : and proportionably also of the tender fruits of the the spirit . and therefore christ here sayes , that the vine is to be purged , that it may bring forth more fruit ; because the more corruption is emptied , the more holinesse will appeare in your inward and outward fruitfulnesse . and the reason hereof is , because ordinarily as a thing is in being , so it is in working . laesa principia habent laesas operationes . children , the weaker , the more falls they have in their ordinary walkings ; bodies , the more sickly , or the weaker and more unhealthy the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constitution is , the more qualmes ; and as they recover strength more and more , they find they out-grow such weaknesses : and therefore ordinarily according to what activenesse a man finds of grace or sin in him , according to what activenesse a man finds of grace or sin in him , according are the inward principles of either of them more or lesse in him : for the soule of man , as it is an active thing , so being left to its ordinary course , it acts according to the sway , and bias , and inclination of the habits that are in it , which are also active , as both grace and sinne are . as a bowle , when the force of the hand that threw it begins to decay , it is swayed by the bias , and lead that is in it ; and so the lesse grace , the lesse ordinarily it acts graciously , and the weaklier ; and then also the opposite corruption must needs be so much the more active : for the soule being active , abates not of its mettle , but it will still shew it selfe one way or other . the flesh will lust against the spirit so much the stronglier , as the spirit is weaker , for they are contrary ; yea and thus god judgeth of the principles of grace in us , according as they act in us ; he will judge of our mortification , by the fruits of it in our lives and hearts ; the more the fruits of sin grow on in us , the lesse morrified he will account us ; as he will judge of faith by the works , so of mortification by the fruits : and therefore it is observeable , that he bids us mortifie the deeds of the body , as well as the body of sinne , rom. 8. 13. for god will judge of the one by the other . therefore the objects of mortification are the deeds of the body , as well as the inward principle of corruption , because the mortification of the inward principle will be seene and appeare in the deeds . but it may be objected , that grace is acted , or lusts doe stir , accordingly as the spirit of christ , who is a voluntary agent , doth act grace , or will leave a man , so that if he be pleased to stir that little grace in a weak christian , he shall act it more , and if he leave a strong christian to himselfe , he shall fall more . but to this it is answered , first , that though the holy ghost be a voluntary agent , and blowes when and where he pleaseth , for his times of working , yet ordinarily he acteth grace in us , ( take our whole course ) according to the proportion of grace given us , so as he that hath more habituall grace , shall be more assisted and enlivened , which falls out according to that rule , which in this case will hold , habenti dabitur , mat. 25. 29. to him that hath shall be given , if it be a true talent : hence therefore he that had five talents , gained more then he that had but two ; for he gained his five more unto his two ; the other but two more to his former two : though he that had but one , is said to have gained none , because indeed it was not a true talent , for he seemed but to have it , the text sayes . and the reason hereof is , because those habits of grace which god hath infused , are his owne worke , and are ordained by him to be acted , and he delights still to crowne his owne works in us with more . and as he proportions glory to works , so he promiseth to act according to the principles of grace infused , which else would be in vaine , they being ordained to that end : as the apostle sayes of gifts , that they are given to profit withall ; so are graces to work , and therefore ordinarily god draws them out , where he hath bestowed them , as he doth gifts also , according to their proportion : and thus è contra it is for leaving a man to sin ; the more corruption a man hath , the more ordinarily he lets it vent and discover it selfe , that so men that have many corruptions in them , might know what is in their hearts ; and so when god doth mortifie them in them to thanke him the more , the grace of which else would be to them lost , if god should mortifie their lusts in them , without their seeing and bewailing them , and crying to him , oh miserable man that i am ; and ordinarily see and discerne them , men would not , unlesse left to them . as in case of humbling a man , though god sometimes doth humble a man that hath lesse sinnes , more then one that hath greater , to shew that he can give a spirituall light to see more sinne in a little then others in much ; yet ordinarily those are most humbled that have beene greatest sinners , as manasses humbled himselfe greatly , and mary magdalen loved much , and the apostle thought himselfe the greatest of sinners : and thus it is in acting grace , or letting forth corruptions , it is according to their principles within . and secondly , that very acting grace doth increase habits : so as the increase of habits and inward mortification is proportioned according to the acting of grace by the holy ghost ; for every abstinence doth mortifie , as was said , and every act of grace doth through the blessing of the spirit further sanctifie and increase the habit , rom. 6. you have your fruit in holinesse . when they doe any duty , it makes the heart more inwardly holy : so as indeed the one cannot be without the other ; but the more a man doth abstaine out of right principles , by the assistance of the spirit , the more he grows : so as in the end all comes to one ; he whose holinesse is acted most , hath in the end most habituall grace , and thereby often it comes to passe , that he that is first , comes to be last , and he that is last , first . yet there are two limitations to be put in about this . first , i grant , for some times of mens lives , that god doth act some mens graces more , who have yet lesse grace , and leave those to sinnes who have more grace . so he left peter who in all appearance had more grace then any of the twelve , yet god left him to deny christ more foulely and falsly then any of the other . but then let the ends of god be considered why he doth it . first , in case of too much confidence upon inherent grace , and the strength of it : when we trust to habituall grace received , then christ , to shew that it is a new grace , to assist that grace , and to the end that it may be acknowledged that he that gives one grace , is not bound to give another , may in this case leave one that hath indeed more grace to the prevailing of corruptions more . it falls out sometimes that when men are young christians , and new borne , god adds much assistance , and this for their encouragement ; and as you carry young children in your armes , and so they are kept from falls more then some more elderly that are let goe alone . thus hos . 11. 3. god takes them by the armes when a child , ver . 1. but then they acknowledge it not , as it follows there , and are apt to think that that strength and life they have , is from themselves , and so god afterwards leaves them , when grown men more elderly . those christians who walk most sensibly of their owne weaknesse , and observe god his keeping them from sin , and attribute this to him , such god delights to help , though for the present they have lesse habituall grace : and so those christians that sooner come to the knowledge of that way of dependance upon christ , ( some come to see it the first day , and make use of it ; others not so clearely a long while ) they shall be more assisted then another . to many that way so soone is not so clearly opened . again , secondly , sometimes god will magnifie this his acting grace , ( as i may call it ) more in one man then in another , seeing it is a grace . that one apostle of the gentiles , paul , did more then all the apostles , shall we thereby infallibly conclude he had more inherent grace then they all ? but that he had more assistance . as god sometimes useth men of weaker gifts to doe more then men of greater , so men of weaker graces , and lesse growth , to shame the other . as there are diversities of gifts , so of operations and exercise of those gifts , 1 cor. 12. 6. the spirit dividing as he will , ver . 11. god casts aside one of eminent gifts into a place or condition wherein they are not usefull , and so he may one of much habituall grace . thirdly , he acts often according to actuall preparation ; the habituall preparation lies in habits , and is more remote ; as strings may be good , yet out of tune , and so not plaid upon . againe , fourthly , god may leave a christian of more grace and growth , to more stirring of corruptions , in case he means yet to bring him to a higher pitch of humiliation , and that by sins . it is in this his dealing of leaving men to corruptions , and the vigorous conflicts with them , as it is in his leaving his people sometimes to those other evils of afflictions . god humbleth his , either by afflictions or by sins , and his manner in both is sometimes alike ; you shall see one who hath attained to a great measure of grace already , and that by affliction , and yet never to be out of the fire , but god still followeth him with one affliction or another ; whereas one of lesse growth and grace , who in that regard hath more need , shall have fewer afflictions in his course : and what is the reason of this difference ? it is not that the grown christian hath simply more need of affliction then the other , but because god intends to bring him on yet to a further degree of grace . as refiners of sugar taking sugars out of the same chest , some thereof they melt but once , and another part of it they melt and refine againe and againe ; not that that which they refine twice , hath more drosse in it , but because they would have it more refined , double refined . and as god deales thus in afflictions , so also in leaving of his people to the stirring of corruptions , which of all afflictions is the greatest to humble a holy heart . and thus in experience it is found , that he doth sometimes leave a grown christian to conflict with corruptions more then a weaker christian ; not that he hath more in him , but because he means to bring on that grown christian to a further degree of humiliation , he is not humbled as he meanes to have him yet . and whereas god humbleth some men by afflictions , he humbleth others by sins ; and nothing humbleth more then sins , for crosses doe but humble by revealing sin , as the cause ; and nothing will humble a grown christian more then to see such shamefull foule corruptions still stirring in him , the greatest aggravation of which to him will be in this , that after so long a time , such lusts should be so lively in him , to have such grosse faults in his exercises after he hath been so long at schoole , this shames him ; for a growne christian to be disguised with a corruption ; and when his haire is growne , to have it shaven off , as davids messengers were ashamed of it ; so how doth it shame him , and humble him ? thus hezekiah , though he was much humbled by a sicknesse to death , but because he was not humbled enough , and so far as god meant to bring him : therefore god let loose pride on him , and then he further humbleth himselfe and all israel , as it is 2 chron. 32. 26. upon some men god shews his free grace in keeping them from sinne ; upon others he spends it in pardoning them : these are but two severall wayes he hath of laying it out : and so sometimes he shewes his grace in keeping those of lesse grace , and againe in letting those of more to struggle with their lusts : and such sicknesses are not to death , or to weaken them , but for the glory of god , and their further growth ; for this will be the effect and consequent of such stirrings in growne christians , that as their fits of corruptions stirring are great , so their humblings will be greater : grace being much in them , will shew it selfe that way ; great fits of sinning have intermingled with them great exercises of repentings ; and the growth of their grace will shew it selfe in them , and appeare in them ; even as in men that are cheerfull naturally , but sometimes oppressed with melancholy ; when those pressures are over , they are most merry , their spirits breaking forth being at liberty , they shew themselves as much on the contrary in mirth : so is it here , when grace gets above againe . as it is in the body , when the spirits are not weak , but onely are kept under by humours , when they doe once get up , they then shew their strength in causing the body to grow the more : as in many young men , after a sicknesse where strength of nature is ; and so thereby they become after often the better , and more lively ; but if the naturall spirits be weak , it is not so . a second limitation is , that though one of lesse growth in mortification may sometimes by watchfulnesse keep under his lusts more , and act that little grace he hath , more then haply he doth , who hath yet radically more grace : therefore sayes the apostle , stir up the gift that is in thee : to timothy he speakes it , and he exhorts , gal. 5. even young christians to walke in the spirit : that is , to have the spirit kept above the flesh , so as a man shall have great hand over his corruptions , that they breake not forth : now i say , that this exhortation doth belong unto , and concerneth the youngest christians . for he speakes to all that have spirituall life begun in them , ver . 25. if we live in the spirit , let us , sayes he , walke in the spirit , and then we shall not fulfill the lusts of the flesh , ver . 16. a weake body , thouh weake , yet if he useth care , may keepe himselfe from distempers , as much as some man who is strong , but grows carelesse , and neglects his health . but yet though one of lesse grace be thus actually more watchfull , ye he may discerne the want of growth by this : first , that still his lusts rise oftner , and that with delight ; and are apter to catch fire presently , although they be smothered as fast as they catch ; his case then is as if there were an heap of straw in a roome where fire is , where sparks fly about still taking fire upon every occasion , but he that keeps the straw , is carefull still to put it out . and secondly , in this case they shall find the strength of their corruptions in privative working against grace , and distracting and disturbing them , deading their hearts in duties : and therefore when the apostle had exhorted such to walk in the spirit , so as not to fulfill the lusts , marke what follows , yet , sayes he , the flesh will discover it selfe in lusting against the spirit . take what care you will ; so as a man shall not be able to doe what he would , gal. 5. 16 , 17. and the more strong it is , the more it will shew it selfe strong in disturbing ; so as christians not growne up that are very watchfull over their hearts , doe keepe as it were but negative sabbaths , and are therein like unto those watchers and keepers of good rule in great churches , where there are many sleepers , they have so much to doe to watch those boyes that sleepe , and are idle at church , as they cannot attend the sermon . for though by reason of watchfulnesse corruption may be kept from discovering it selfe in open unrulinesse much , yet it can never by all the watchfulnesse in the world be brought on to duties , but so much as is in the heart will discover it selfe either in opposition to them , or an hypocriticall joyning in them : although the papists may be kept by a waking state from venting that malice of their hearts in rebellion , yet they cannot be brought to joyne with us in holy duties ; no more will corruption , unlesse in hypocrisie , and therefore so much as is , doth still discover it selfe in them . chap. vi. five cautions more to prevent such mis-judgings . a third caution to prevent mis-judging ; if a man will not be mistaken in judging his growth in mortification comparatively with others , or with himselfe , he must consider his occasions and opportunities to draw him out , thus : a man when he had more corruption , yet lesse occasions and provocations to sinne , may have corruption lesse stirring in him , then when he is more grown up in grace , if his temptations were then greater : the same tree standing in the shade , where also the raine comes not to it , when transplanted , where both sunne and raine fall upon it , may be more fruitfull then formerly . david , when under afflictions in the wildernesse , and wanting opportunities , how strict was he , and kept himselfe from his iniquity ? but when he came to the delicacies of a kingdome , though he was grown up still more and more in grace , yet how did he fall ? as to aggravate the sinne of not growing more , the proportion of meanes every one hath had is to be considered ; and for one who hath had much meanes to grow much , for him is lesse , then one who hath lesse meanes : so in the stirring or declining of sinne , opportunities and occasions are also to be considered ; as if a man be transplanted out of a full condition into an empty , if then many of his lusts doe not stir so much as afore , no wonder . even as if a man when cast into a sweat by reason of multitude of cloathes , it is no marvaile , if when cloathes are taken off , he sweat lesse . a fourth thing to be considered , to keepe us from mistakes herein , is , that he whose spirit is naturally active , his lusts , though weaker then another mans whose spirit is slower , may be yet more quick and apt to break forth more then his . peter was of a bold spirit , and so spake often rashly , and vented corruption more then the other disciples , in so much as he once provoked christ to call him satan , not that he had lesse grace , but a more active spirit ; yea he might have more grace , and lesse of corruption stirred in him , onely a more forward naturall spirit , that was apt to put it selfe forth . as an angry man , whose spirit is quick , may soone be stirred , and in the forwardnesse of his spirit to action , give a man a blow , when one given to malice will scarce give you an ill word , whose lusts of revenge yet burne inwardly more . gunpowder will take and fall into a blaze sooner then lime , yet lime hath more innate heat , and burns more within ; some have speeder vent . those two brethren , john and james , sonnes of thunder , as christ calls them , how soone was their choler up ? they had quick and hot spirits , as christ tels them , ye know not what spirit ye are of luke 9. 55. fiftly , if we would judge aright , what measure of true mortification is in us , we must not take into the reckoning what restraining grace doth in us , but observe that apart , and cast that up in a summe by it selfe . for this you must know , that even in the regenerate , all their abstinence from sins is not from meere mortification , but restraining grace continues even after regeneration to contribute to it , and so make mortification seeme the greater . it was not meerely and onely mortification of the lust of anger that made moses so meeke ; for at another time , when he was left , what a chafe was he in , when he called them all rebels and said in an heat , that he must fetch water out of the rock for them ? it was his temper and disposition of nature , helpt to make him so eminent in ruling that passion above any other , that he is said to be the meekest man on earth . it was not simply , meerly mortification , that made that great apostle paul so eminently chaste ; but over and besides what mortification helpt him in it , he had a peculiar gift , as he calls it , 1 cor. 7. 7. he speaks of it as of a gift , not a grace , such as might be in reprobates ; for , sayes he there , every one hath his proper gift . so it was not meere mortification that made luther never troubled with covetousnesse , but the freenesse and generousnesse of his spirit that helped him in it . now if all these would have cast up what grace and mortification they had attained to , they must have reckoned restraining grace by it selfe , ( which may be observed by what our vertues were before conversion ) which though now sanctified , that is helping forward sanctification , and making the abstinence easier , yet is not to be reckoned true sanctification ; as goldsmiths mingle in all the silver they work some other metals to make it more malleable ; so are those common graces mingled with true in this life , where sanctification is imperfect , which doe help them and eeke them out . grace set in a good nature , seemes a great deale more , and goes farther then in a bad . wine that is of it selfe somewhat pleasant , a little sugar will make it sweeter to the taste , then a great deale of sugar will doe sowre wine . therefore let every one consider , what naturall ingenuity , and modesty , and education did in him before conversion ; and let him know , that now he hath true grace ; these help him still , and stand him in stead as much as ever , although he hath a further new principle of grace in him , beyond these . grace in this life , and whilst imperfect , takes not away such common gifts , but sanctifieth and useth them as the reasonable soule doth a quick fancie or memory , which are sensitive faculties , and doe make his ability to abstaine from such and such sins more easie : indeed all such gifts will be swallowed up in glory : and therefore many who have lesse grace , yet seeme in many carriages more mortified then those who have more grace ; they will be lesse impatient in a crosse , lesse stirred and provoked with an injurie . a man who hath beene lesse helpt by restraining grace before conversion , and had his lusts more outragious , if he hath them now under , it is a signe he hath much more mortification in him then one who was naturally civill . and i appeal to every godly mans conscience , it is not only simply mortification that makes him always to abstaine from sins , but shame , modesty , terrors of conscience strike in at a pinch , when strength of mortification had failed him else ; and many accidentall things , ordered by gods providence , hinder and keepe gods people from sinning : and as david was faine to make use of goliahs sword , and take in discontented persons that had not the same ends that he had to strengthen himselfe against saul ; so is grace faine to take in fleshly dislikes and discontents against sin , to help it in a pinch , till it hath got the victory . for instance , it was not judahs grace so much kept him from killing joseph , for then he would not have consented to sell him ; but nature wrought in him , and made him abhor the killing him : is it not our brother , and our flesh , and what profit is it to kill him ? gen. 37. 26. so god prevented david in his murthering nabals family by an externall meanes , when as his grace else had not kept him from revenging himselfe causelesly upon his family , ( for they were in no fault ) his grace alone had not done it , for his passion was up , and he in a rage , and fully resolved to doe it ; but god used another meanes , and sent abigail submissively to meet him ; and her lowly submission , and elegant oration , won him , and cooled him ; though this david acknowledgeth gods hand in it , and was glad he was so kept ( as a godly man will , and hath cause , when he is hindred of his purpose in sinning , as he sayes , i rejoyce that christ is preached , though out of envie ; so if sin be abstained from , though by any meanes ) yet god did rather by his meanes restraine him , then by his feare of god , or the grace in his heart ; but god kept him by her comming : 1 sam. 25. 34. for in very deed , sayes david , as the lord liveth , which hath kept me back from hurting thee , except thou hadst hasted and met me , surely there had not beene left a man unto nabal . so shame moved judah ; feare of being destroyed moved jacob to reprove the sin of his sonnes , and is all the argument he useth , gen. 34. 30. so that in an evening , when thou castest up thy abstinences of that day , think not how much thou hast abstained from sin , or denyed thy selfe , but how much out of hatred of it , and the spirit of mortification ; how much of that there is in thy abstinence , and accordingly measure thy growth in it . sixtly , another false rule is , when men judge of their mortification , and the measure of it , by their present listlesnesse of the heart to sin ; which though it be true , that where true mortification is , there is a listlesnesse , and a deadnesse ; and so much mortification , so much deadnesse , rom. 6. 2. how shall we that are dead to sinne , live any longer therein ? and indeed , to live in it , is to take pleasure in it : but yet this you must know , there are many things which in a godly man may adde to his deadnesse to sinne , besides true mortification , and so make it seeme greater then it is in truth : and therefore it may be a false rule to judge by , if it be not warily considered and distinguished . sicknesse breeds a listlesnesse ; when we are sick , our lusts are sick together with us ; and as we gather strength , they gather up their crums againe , job 33. 19. 20. then his soule abhors dainty food . suppose he be a glutton : old age brings a listlesnesse . eccles . 12. 1. when the evill dayes come , wherein a man sayes , he hath no pleasure in them : as barzillai had no taste in his meat , by reason of old age . so when our expectations or desires are crossed , or are like to be , and we begin to faile of those maine props of the comfort of our lives , we are apt to have a listlesnesse to all other pleasures : when some one thing that was a sawce to all the rest , is gone or like to goe , we then have no stomach to all the rest , and we are weary of living , as david was when absalom was gone , would i had dyed for thee . some great crosse comming , may like thunder sowre all our joyes and delights , and make them stale to us , and as dead drink to the stomach . terror of conscience may like an eclipse overspread our spirits , and then all things lose their beauty and lustre , as things in the dark use to doe : as job sayes of himselfe in his desertion , that his soule had no more sweetnesse in all comforts , then in white of an egge : for such occasions as these doe draw the intention another way , and doe take the mind up about gods wrath , or the afflictions we are in , so as it cannot run out to sin ; and intention , you know , is the cause of all pleasure . as therefore when by study the spirits are drawn up to the head , a mans stomach decayes to that meat he most loved ; so when terrors drinke up the spirits , as job speaks : but when that heat is over , and intention dismissed , a man recovers his stomach againe ; and so doe men their appetites , to sinne , when they come forth of terrors . and this will help you to find out the true reason , why that young christians are often more dead to all pleasures of sinne , then those who are grown up , or then themselves are when grown up : they are often then altogether dead to all mirth and other contentments , and yet they are not more mortified then afterwards : for then legall humiliation adds to their deadnesse . and besides that first deadly blow which christ gave their lusts then in part , the law also and the bitternesse of sinne did lay that part of their lusts which remained unkilled , in a sw●●●e , that one would think all were dead . sin revived , saith paul , and i dyed , rom. 7. he speaks of that time when he lay humbled for sinne ; during which time , we reade in the acts , he fasted : he had no mind to meat nor drink , for three dayes , he forgot all . and againe , as then they are usually so taken up about pardon of sinne , and the obtaining thereof , that all the spirits retire to the heart to relieve it , and to encourage it to seeke out for pardon ; and so sinne is left in a swoune , and it seemes quite dead : but by degrees men come out of that swoune , and sinne revives , and then men think they decay in mortification . againe , young christians sometimes , and others afterwards for some hony-moones of their lives , are entertained with raptures , and ravishments , joy unspeakable and glorious , and then they seeme in a manner wholly dead to sin , and walk so , but as the other are in a swoune , so they are in an extasie ; but when they are out of it , then sinne comes to it selfe againe : those joyes whilst they last , make a mans actuall present deadnesse to sin seem more then habitually and radically it is indeed : as a man that hath tasted some sweet thing , whilst the impression upon his palate lasteth , he hath no relish of meat ; so whilst the impressions of spirituall joy : but when their mouthes are washt once , and their sense of that sweetnesse gone , they find their wonted relish of them . thus spirituall joyes doe , for the time they are upon the heart , much alter the taste ; but yet much of that alteration is adventitious and not wholly radicall , or altering the sinfull faculty it selfe ( though it doth adde much that way ) yet not so much as they seeme to doe at that present , the sense of that sweetnesse is fresh in his heart . now therefore to give an help or two to difference what is reall and true mortification , from this seeming listlesnesse and deadnesse to it . first , true mortification makes a man not onely listlesse to sinne , but to have a quick hatred against it , a hatred aiming at the destruction of it ; but false listlesnesse takes but the heart off it , doth not set it against it ; how often are these yoaked together in psal . 119. i hate sinne , and every false way , with this , thy law doe i love ? the heart being quickned with love to god , and to his law , is carried out against sinne , and not onely taken off from it to have no mind to it , but to have a mind against it , to destroy it . there is the same difference betweene mortification and listlesnesse , that there is between true patience and senslesnesse ; senselesnesse is a dull , sullen , stupid bearing pains , but patience is joyned mith a quick sense of them , which ariseth from strength of spirits , that being quick and vigorous , are the more sensible of paine or pleasure ; so true mortification is joyned with an active hatred that flyes out against sin ; which come from livelinesse of affection to the contrary . secondly , true mortification is joyned with activenesse and life in the contrary duties , rom. 6. 11. reckon your selves dead unto sinne , and alive unto god. that false listlesnesse is but a dead palsey that doth take these members of sinne , but true mortification is with a new life , a resurrection , strengthning a man to walke so much the more nimbly in the wayes of god. rom. 6. 4 , 5. young christians , and such as have a false listlesnesse and deadnesse , you shall find them complaine that their mortification is more then vivification , they will finde they are more dead to the world , then quickned to god. true mortification doth not dull the spirits , but sets them at liberty , as purging the humours out doth ; it makes the body more light and nimble ; whereas false listlesnesse causeth a deadnesse , a dulnesse to every thing else . those false causes of listlesnesse contract the mind , as a bladder that is clung , and dryed , and hung up in the smoake , ( as david compared his condition in terrors of conscience ) but mortification empties it of the sinne , and fils it with grace , so as the mind is as full and wide as before , onely filled with grace now in stead of sinne . seventhly , a man is not to judge of his growth in mortification , simply by the keennesse of his affection against sinne , though that is good and blessed , but by his strength against it . as there is a fond love , which is not so strong and solid , which will not doe so much for one ; or hold , if it come to the tryall , and be put to it , that yet hath a more seeming edge in it ; so there is a keennesse of hatred , that hath not so much strength . a man that is angry seemes to have more keennesse of affection against him he falls out with , and in his rage vows never to be reconciled , and could eat him up ; when as yet a malicious man hates more strongly : so doe young christians their sins , having lately felt the bitternesse of them ; and then many other inconveniences , besid●s the cont●arietie of them to god , doe egge on and provoke their spirits against them ; but like as a sharpe knife that is weak , the edge is soone turned and blunted , so in a temptation , they are for all their edge soone overcome : for all those concurring inconveniences and apprehensions of their hurt by them , makes their spleen indeed greater , but it adds not to their strength and courage to resist them : like a stomachfull boy , that cryes he cannot have the victory , yet is weak , and easily laid on his back , his stomach is more then his strength . the hurt that comes by sin to us at first lately felt , helps to sharpen the edge , but adds no metall , and so our weapons are beaten to our heads againe , when we use them . what an edge of spirit had peter raised up against denying christ ? he would die rather ; he spake then as he thought ; and he would have dyed in the quarrell , for he draws his sword , but afterwards he wanted strength to his stomach , how easily was he overcome , being yet but weak in grace ? therefore judge of your growth herein , by your strength to resist . hence the apostle prayes , they may have strength in the inward man , eph. 3. and in chap. 6. 13. he speaks of ability to stand in the evill day . although this let me adde , that every man should keep up his heart in this continuall keennesse and edge of spirit against sin , and whet his heart against it : for that will cause a man to use his strength the more against it , and to put it forth . a man that keeps his heart in a revengefull , vext , spleenfull spirit against sin , he will easier cut through a temptation ; and though if a christian want metall , though he hath an edge , he may be foiled ; yet when edge and metall both meete , a man walks above his lusts : if either be wanting , a man may be foiled . the tryall of a christians growth . the third part . resolving some questions concerning growth in mortification , vivification . chap. i. two questions resolved concerning growth in mortification . i will now conclude this discourse about growth in grace with answering some questions which may be made concerning this our growth , both about mortification , and about increase in positive graces , which i did reserve to this last place , that i might handle them together . the first question concerning the purging out of sinne , is , whether every new degree of mortification , and purging out of sinne , be alwayes universall , extending it selfe to every sinne ? so as the meaning of this , that god goes on to purge , should be , not onely that he goes on first to purge forth one sinne , then another , but that he goes on to purge out by every new degree of mortification every sinne together ; so as when any one sinne is more weakned , all the rest in a proportion grow weak also . to this i answer affirmatively , that every new degree of mortification is universall . first , because when the scripture speaks of our growth therein , he speaks of it as extending it selfe to every sinne . so ephes . 4. 22. when he exhorts the ephesians ( who were mortified already ) to a farther progresse in it , he exhorts them to put off the old man , which is corrupt , according to the deceitfull lusts . it is not one lust that is the object of mortification , and the growth of it ( although he mentions particular lusts afterwards ) but the whole man that is corrupt , and all its lusts : and this he there speaks of daily growth therein : for of that he had spoken in the former verses , from the 12. verse , and goes on to speak of it , and exhort to it . thus in like manner , gal. 5. 24. it is called crucifying the flesh with the lusts : not one lust , but the flesh , the whole bundle , the cluster of them all : and in that it is called crucifying , it implys it also , for of all deaths that did work upon every part , it did stretch every nerve , sinew , and veyn , and put all the parts to paine : and this going on to mortifie sinne is called rom. 6. the destroying of the body of sinne ; of the whole body : it is not the consumption of one member , of the lungs , or liver , &c. but it is is consumptio totius , a consumption of the whole body of sinne , so as every new degree of mortification is the consuming of the whole . and therefore also colos . 3. where in like manner he exhorts to his growth therein , he exhorts to mortifie earthly members , every member . and the reasons hereof are , because first , true mortification strikes at the root , and so causeth every branch to wither : for all sinfull dispositions are rooted in one , namely , in love of pleasure more then of god : and all true imortification deads a man to the pleasure of sinne , by bringing the heart more into communion , and into love with god ; and therefore the deading to any sinne must needs be generall and universall to every sinne . it is as the dying of the heart , which causeth all the members to die with it ; for that is the difference betweene restraining grace , which cuts off but branches , and so lops the tree , but true mortification strikes every blow at the root . secondly , every new degree of true mortification purgeth out a sinne , as it is sinne , and works against it under that consideration : and if against it as sinne , then the same power that works out any sinne , works against every sinne in the heart also . now that every new degree works against a sinne , as it is sinne , is plain by this , because if it be purged out upon any other respect , it is not mortification . thirdly , the spirit , and the virtue that comes from christ , which are the efficient causes of this purging out a sinne , doe also work against every sinne , when they work against any one ; and they have a contrarietie to every lust ; they search into every veyne , and draw from all parts . physitians may give elective purges , as they call them , which will purge out one humour , and not another , but christs physick works generally , it takes away all sorts of distempers . and whereas the objection against this may be , that then all lusts will come to be equally mortified . i answer , no , for all lusts were never equally alive in a man ; some are stronger , some weaker by custome , through disposition of body and spirit ; and therefore though mortification extends it selfe to all , yet there being an inequality in the life and growth of these sinnes in us , hence some remaine still more , some lesse mortified ; as when a floud of water is left to flow into a field , where many hils are of differing height , though the water overflows all equally , yet some are more above water then others , because they were higher before of themselves . and hence it is that some sinnes , when the power of grace comes , may be in a manner wholly subdued , namely , those which proceed out of the abundance of naughtinesse in the heart , as swearing , malice against the truth ; and these the children of god are usually wholly freed from , and they seeme wholly dead , being as the excrements of other members , and being as the nailes , and the haire , they are wholly pared off , as was the manner to a proselyte woman ; the power of grace takes them away , though other members continue vigorous : and therefore of swearing christ sayes , what is more then yea , yea , and nay , nay , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of a profarie heart : as when a man is a dying , some members are stiffe and cold , and cleane dead long afore , as the feet , whilst others continue to have some life and heat in them ; so in the mortification of a christian , some lusts that are more remote , are wholly stiffe and starke , when others retaine much life in them . the second question is , whether when i apply christ , and the promise , with the vertue of christ , for the mortification of some one particular lust or other , and doe use those right means , as prayer , fasting , &c. for the speciall mortification of some one lust , whether that lust thereby doth not become more mortified then other lusts doe ? i answer , yes , yet so as in a proportion , this work of mortification it runs through all the rest : for as in washing out the great stains of a cloth , the lesser stains are washt out also with the same labour , so it is here : therefore the apostle in all his exhortations to mortification , both eph. 4. and gal. 5. and col. 3. though he exhorts to the putting off the old man , the whole body of sinne , yet instances in particular sins , because a man is particularly to endeavour the mortification of particulars , as it were apart ; and yet because in getting them mortified the whole body of sinne is destroyed , therefore he mentions both the whole body , and particular members thereof apart , as the object of mortification . and to that end also doth god exercise his children , first with one lust , then with another , that they may make tryall of the vertue of christs death upon every one : and therefore christ bids us to pull out an eye , and cut off an hand , if they offend us : for mortification is to be by us directed against particular members ; yet so as withall in a proportion all the rest receive a farther degree of destruction . for as a particular act of sin , ( be it uncleannnesse , or the like ) when committed , doth increase a disposition to every sinne , yet so as it leaves a present greater disposition to that particular sin then any other , and increaseth it most in potentia proxima , though all the rest in potentia remota : so in every act of mortification , though the common stock be increased , yet the particular lust we aimed at , hath a greater share in the mortification endeavoured , as in ministring physick to cure the head , the whole body is often purged ; yet so as the head , the party affected , is yet chiefly purged , and more then the rest . chap. ii. three questions resolved concerning positive growth . other questions there are concerning that other part of our growth , namely , in positive graces and the fruits thereof . as first , whether every new degree of grace runs through all the faculties ? i answer , yes ; for as every new degree of light in the ayre runnes through the whole hemisphere , when the sunne shines clearer and clearer to the perfect day , which is solomons comparison in the proverbs ; so every new degree of grace runs through , and is diffused through the whole man. and therefore also 1 thes . 5. 23. when the apostle there prayes for increase of grace , he prayes they may be sanctified wholly in body , soule and spirit . and every new degree , though it begins at the spirit , the understanding , yet goes through all : for so ephes . 4. 23 , 24. be renewed in the spirit of your minds , and put on the new man : it runs therefore through the whole man , having renewed the mind . as the worke of grace at first , so after still continually leaveneth the whole lump . whether one grace may not grow more then another ? i answer , first , that it is certaine , that when a man grows up in one grace , he doth grow in all ; they grow and thrive together . therefore in ephes . 4. 15. we are said to grow up into him [ in all things . ] growth from christ is generall , as true growth in the body is in every part , so this in every grace . therefore 2 cor. 3. ult . we are said to be changed into the same image from glory to glory . every increase stamps a farther degree of the whole image of christ upon the heart . so the thessalonians , their faith and their love did both overflow , 2 thes . 1. 3. yet secondly , so as one grace may grow more then some other . 1. because some are more radicall graces , as faith and love , therefore of the thessalonians faith the apostle sayes , 2. thes . 1. 3. that it did grow exceedingly ; and then it follows , their love did overflow . 2. some grace are more exercised , and if so , they abound more ; as though both armes doe grow , yet that which a man useth is the stronger and the bigger , so is it in graces ; in birds , their wings which have beene used most , are sweetest to the taste . as in the body , though the exercise of one member maketh the body generally more healthfull , yet so as that member which is exercised , will be freest from humours it selfe , so it is here ; so tribulation worketh patience , patience experience , rom. 5. many sufferings make patience the lesse difficult , and much experience , many experiments make hope greater . againe , thirdly , that some graces are more in some then others , appeares hence ; for what is it makes the differing gifts that are in christians , but a severall constitution of graces , though all have every grace in them ? as now in the body every member hath all singular parts in it , as flesh , bones , sinews , veynes , bloud , spirits in it , but yet so , some members have more of flesh , lesse of sinews and veynes , &c. whence ariseth a severall office in every member , according as such or such simular parts doe more or lesse abound in a member ; the hand , because it hath more nerves and joynts in it then another member , though lesse flesh , yet how strong is it , and fit for many offices ? the foot is not so : so in christians , by reason of the severall constitution of graces , and the temper of them more or lesse , have they severall offices in the church , and are fitted for severall employments ; some have more love , and fit for offices of charity ; some more knowledge , and are fit to instruct ; some more patience , and are fitter to suffer ; some for self-denyall , and accordingly doe grow in these more specially . the third question is , whether this increase be onely by radicating the same grace more , or by a new addition ? i answer , that by adding a new degree of grace , as in making candles , which is done by addition , when a candle is put anew into the fat of boiled tallow , every time it is put in , it comes out bigger , with a new addition ; or as a cloth dipt in the die , comes out upon every new dipping in with a deeper die . and this is done by a new act of creation , put forth by god. therefore when david being falne , prayed for increase of grace , he sayes , create in me a new heart . and therefore ephes . 4. 24. when the apostle exhorts to further putting on the new man , and speaketh of growth , he adds , which is created ; for every new degree is created as well as the first infusion , which shews the difference between naturall growth and this : in naturall growth there needs not a new creation , but an ordinary concurrence ; but it is not so in this , that god that begun the work , by the same power perfects it : and therefore ephes . 1. 19. he prayes that the beleeving ephesians might see that power that continued to worke in them , to be no lesse then that which raised up christ ; for though naturall life may with a naturall concurrence increase it selfe , because the terminus à quo , the terme from whence it springs , is but from a lesse degree of life to a greater : yet it is otherwise in this life , and our growth in this is from a greater degree of death , to a further degree of life : and therefore phil. 9. the apostle calls growing in grace , a going on to attaine the resurrection from the dead : and therefore the same power that raised up christ , must goe along to work it . hence also every new degree of grace is called a new conversion ; except ye be converted , sayes christ to his disciples converted already ; because the same power that wrought to conversion , goes still to this . and therefore it is said that god gives the increase , 1 cor. 3. 7. and it is called the increasing of god , colos . 2. 19. so hos . 14. shewing the ground why they grow so fast ; thy fruit is found in me , sayes god , ver . 7. although this is to be added by way of caution and difference , that therein god doth proportion his influence to our endeavours , which in conversion at first he doth not . therefore we are said to be fellow workers with him , although it be he that gives the increase , 1 cor. 3. 6 , 7 , 8. the same you have also , rom. 8. we by the spirit doe mortifie the deeds of the flesh . we , as co-workers with the spirit . finis . a table of the contents of this booke . the introduction . the summe and division of the words , and the subject of this discourse . page 1 some observations premised of this parable of the vine : 1. obser . how christ is the vine , and the onely true vine . 3 2. obser . how god the father is the husbandman . declared in five things . 6 3. obser . two sorts of branches in the vine , fruitfull and unfruitfull . 8 an interpretation of those words , [ branches in me that bring not forth fruit . ] by three things . 9 three severall sorts of branches that prove unfruitfull . 11 some differences betweene true branches and temporary branches , grounded on the text. 12 1. difference . temporary beleevers bring not forth true fruit . and what it is that makes a good work to be true fruit . ibid. 2. difference . temporary branches bring not forth fruit in christ . 14 what it is to bring forth fruit in christ , explained . 15 this question , whether in every act a christian doth all in christ , by his fetching vertue distinctly from him ? resolved by 3. things . 18 that every beleever doth five things , which are truly and interpretatively to bring forth fruit in christ . 19 4. obser . in the most fruitfull branches there remaine corruptions to be purged out . the reasons of it . 22 5. obser . that yet for their corruptions god takes not such away . 28 6. obser . vnfruitfull branches god in the end cuts off . foure degrees of gods cutting them off , founded on the text. 34 the tryall of a christians growth . part i. of grovvth in bringing forth more fruit . chap. i. that all true branches in christ doe grow : proved , 1. by scriptures , reasons . 38 1. reas . from christs relation to us as an head , and we his members . and herein , 1. from our conformity to him . 39 2. from his having received all fulnesse to fill us . 40 3. from our growth making up his fulnesse , as he is mystically considered one with us . ibid. 2. reas . from god the father , who 1. hath appointed every one their measure . 41 2. hath promised it . ibid. 3. hath appointed means for it . ibid. 3. reas . from the saints themselves , who cannot be saved unlesse they grow . ibid. chap. ii. an explication how the saints doe grow . many considerations to satisfie the tentations of those that discern not their growth . 42 1. consid . more generall , shewing what sort of christians this tentation doth usually befall . ibid. 2. consid . more particular , as 1. that growing in grace is a mysterie rather to be apprehended by faith , then by sense . 44 2. the eager desire which many have to grow , and attaine to more grace , hinders them from discerning their growth . ibid. 3. the progresse is not in many so discernable , as the change at their first conversion is , or as their first growth . the reasons of it . ibid. 4. to discern of growth there must be time allowed . 45 5. there are severall wayes by which men are brought to that measure appointed them , in which some have the advantage of others . ibid. 1. some have a greater stock of grace given them at first : which is done in two cases . 46 2. in the manner of growing , god puts much difference , 1. some grow without intermission . 2. some god sooner ripens for heaven . ibid. chap. iii. what it is to bring forth more fruit , explicated negatively , by removing many mistakes . 46 1. it is not to grow onely or chiefly in gifts , as abilities to pray , and preach , or in knowledge , but in graces . 47 three cautions herein . ibid. 2. our bringing forth more fruit is not to be measured by the successe of our gifts , the fruits of our doings , but by the doings themselves . 48 3. it is not simply to be estimated by the largenesse or smalnesse of our opportunities of doing good , ( which may vary ) but by an heart to doe good . 50 4. it is not alwayes to be measured by accessary graces , as joy , spirituall ravishments , &c. ibid. 5. it is not be measured by encreasing in profession , and seeming forwardnesse , but by inward and substantiall godlinesse . 51 6. how in the largnesse of the affections to good , there may be a decrease : and how young christians may have more large affections ; which yet are not so genuine and spirituall . ibid. 7. we must not measure our growth , by our growing in some kind or sort of duties , but in the universall extent of godlinesse , and in duties both of our generall and particular callings . 53 how young christians abound more often in holy duties for a time , and the necessity of this for their condition . ibid. chap. iv. what it is to bring forth more fruit , explicated positively : wherein many direct tryals of such a growth are given . 55 1. tryall . if we goe on to the exercise of new graves . ibid. 2. tryall . if we find new degrees of the same grace added . 56 3. tryall . if fruits and duties grow more ripe and spirituall , though not more in bulk . 57 what it is that gives a spirituall relish to this fruit . 4. tryall . if the heart grows more rooted into christ . 58 5. tryall . if we learne more to bring forth fruit in reason . 59 6. tryall . if we grow more constant and eaven in a holy course . ibid. 7. tryall . if though our difficulties and oppositions be more , and means lesse , yet we continue to bring forth as well as when our meanes were more , and difficulties lesse . ibid. 8. tryall . if though we doe lesse , yet we grow more wise , and faithfull to lay out our abilities , and improve our opportunities to the greater advantages for gods glory and the good of others . 60 the tryall of a christians growth . part ii. of growth in purging our corruption . chap. i. the observation out of the text propounded , that god goes on to purge out our corruptions . bounds set to the discourse about it . the reasons of the point . 64 chap. ii. the wayes god useth to purge out corruption out of his children , with the means by which he causeth them to grow to a further measure therein . 65 1. occasionall . ibid. 2. instrumentall . 66 3. examples . 67 4. inward workings , which consists in five things . ibid. caap. iii. the tryall of growth in mortification . 1. by negative signes , or such as argue much corruption remaining unpurged out . as 71 1. if a man doth magnifie and set a high price upon worldly and carnall excellencies and pleasures . ibid. 2. if our minds be carryed out to superfluities , and more than needs , and are discontented with our owne condition . 73 3. if our minds be so glewed to any thing , that we know not how to part with it . ibid. 4. if our hearts be distempered under variety of conditions , and are very inordinate in them all , whether they be prosperous , or adverse . 74 5. the more carnall confidence we have in the creatures ; and our spirits being up held by them . 75 6. the more full of envyings and heart-burnings against others , as to get the credit from them , &c. ibid. 7. the lesse able we are to bear reproofs for the breaking forth of our lusts . 76 8. the more quick and speedy the tentation is in prevailing upon the heart . 77 9. the more power our lusts have to disturb us in holy duties . ibid. 10. if the bare recalling former sins committed , prove a new snare to entice the heart . 87 chap. iv. 2. the tryall of mortification by positive signes , which argue a good degree of that work in the heart : as 1. the more insight a man hath into spirituall corruptions , ioyned with a conflict against them . 79 2. the more we grow up to a readinesse , willingnesse , freenesse , and cheerfulnesse of heart to deny our selves . 80 3. the more stable , ●eaven , and constant we are in well doing , and the more durable an holy frame of heart in us is . 81 4. the mnre spirituall taste and relish of the spirituall part of the word we have . 82 5. the more ashamed we grow of former carriages , and sensible of former weaknesses . ibid. 6. the weaker we find our lusts to be in the time of tentation . ibid. 7. the more ability we have to abstaine from occasions and opportunities of satisfying our lusts . 84 8. if we linger not after the objects of our lusts , when they are absent , but are weaned from them . ibid. chap. v. some cautions to prevent mis-judging by false rules . as also this case resolved , whether growth in grace may be judged by the ordinary prevailing of corruption , or the ordinary acting of mans grace . 85 1. caution . that men are not to estimate their progresse in grace , by having overcome such lusts as their natures are not so prone unto : but that a judgment hereof is to be made from the decay of the bosome sin . ibid. 2. caution . we are not to judge by extraordinary assistances , nor extraordinary temptations . 86 this caution explicated by three things . 87 this question resolved , whether we may certainly judge of the degrees of our mortification to lusts , by the ordinary risings and prevailings of them , or by the ordinary acting and exercise of our graces . 88 answered affirmatively . ibid. an objection , that the spirit is a voluntary agent , who may act a lesse degree of grace more then a greater . answered . 90 1. that yet the holy ghost ordinarily assists according to the proportion of grace given . ibid. 2. that the acting of grace encreaseth the habits more and so it comes all to one . 91 two limitations herein . 1. that god for some time of a mans life may leave a strong christian to greater corruption then a weake , and act a weak christians grace more . ibid. god may have four ends in such a dispensation . ibid. 2. limitation . if a weak christian be more watchfull over his lusts for a time , then a stronger christian : yet his weaknesse is discovered by two things . 94 chap. vi. five cautions more added to the two former , to prevent such mis-judging . 3. caut. to take into consideration our severall occasions to draw out corruptions , and means to draw forth graces . 96 4. caut. to consider the naturall temper of a mans owne spirit ; whether it be quick and active , or slow . ibid. 5. to consider what force restraining grace hath in us , which often makes mortification seeme greater then it is . 97 6. not to judge from our present listlesnesse to sin ; which may arise from other causes besides true mortification ; and so may make that seeme to be much more at some times then in truth it is . 99 the difference betweene listlesnesse to sinne , and true mortification , in two things . 101 7. not to judge of the measure of mortification simply by the sharpnesse and edge of our affections against sin , but by our inward strength against it . a discovery how that edge of affection against sin may deceive us , and how a young christian may have a quicker stirring against sin , when he hath lesse strength . 102 the tryall of a christians growth . part iii. resolving some questions about growth in mortification , vivification . 1. about growth in mortification , two questions : 1. whether every new degree of mortification be alwayes universall , extending it selfe to every sin . 104 answer affirmative , and that for three reasons . 105 an objection answered . 106 2. quest . whether in the endeavours of a beleever to mortifie some one particular lust , that lust becomes not more mortified then others . answered . 107 2. about growth in vivification three questions : 1. quest . whether every new degree of grace runs through all the faculties . answered affirmatively . 108 2. quest . whether one grace may not grow more then another . answered by two propositions . ibid. 3. quest . ( concerning the manner of this growth ) whether it be a deeper radicating the same grace in the heart , or by a new addition . answered . 109 finis . notes, typically marginal, from the original text notes for div a41536-e170 2 cor. 10. 14. ephes . 4. 15. notes for div a41536-e500 2. obser . that christ is onely the [ true vine ▪ ] vse . vse 1. vse 2. vse 3. quest . ans . how the unfruitfull are in christ . 2. ans . 3. ans . vse . the severall sorts of branches that prove unfruitfull . some differences of branches fruitfull and unfruitfull . 1. difference . how the good works of hypocrites are not true fruits . 2. difference . how hypocrites bring not forth their fruit [ in christ ] what it is to bring forth fruit [ in christ ] explained . quest . answ . whether in every act a beleever doth all in christ . 2. quest . whether all beleevers doe distinctly fetch vertue from christ by faith . answ . 1. union with christ is not cleared up to all in christ . yet every beleever doth five things which are really to bring forth fruit in christ . vse . 1. vse . 2. reas . 1. reas . 2. reas . 3. reas . 4. vse . 1. vse . 2. reas . 2. reas . 3. the degrees of gods cutting off unfruitfull branches . vse . 1. notes for div a41536-e8390 reas . 1. drawne from christs being our head . reas . 2. from god the fathers appointment . reas . 3. from the saints themselves . 1. consideration in generall . 2. more particular considerations . 1. consid . 2. consid . 3. consid . 4. consid . 5. consid . heb. 5. ult . caution 1. 2. 3. 2. 3. 4. 5. 6. 7. 1. tryall . 2. tryall . 3. tryall . 4. tryall . 5. tryall . 6. tryall . 7. tryall . 8. tryall . notes for div a41536-e12590 reasons . 1. 2. 3. 4. 1. occasional . 2. instrumentall . 3. examples . 4. inward workings . 1. not to judge by some sins , but the decay of thy bosome sin . 2. not judge by ex●raordinary assistances or temptations . this caution explicated by three things . 1. 2. 3. question . whether an estimate may be taken from the ordinary passages of our lives . resolved . object . answ . 1. two limitations . 2. limitation . psal . 18. two differences betweene mortification , and a seeming deadnesse or listlesnesse to sinne . 2. difference . notes for div a41536-e18170 quest . 1. answ . object . answ . quest . 2. answ . quest . 1. answ . quest . 2. answ . 1. 2. 3. quest . answ . the excellencie of the gospell above the law wherein the liberty of the sonnes of god is shewed. with the image of their graces here, and glory hereafter. which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of god. by r. sibbs, d.d. mr. of katherin hall cambridge, and preacher of grayes-inne, london. begun in his life time, and published by t.g. and p.n. sibbes, richard, 1577-1635. 1639 approx. 440 kb of xml-encoded text transcribed from 334 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a12183 stc 22492 estc s117300 99852515 99852515 17840 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. a12183) transcribed from: (early english books online ; image set 17840) images scanned from microfilm: (early english books, 1475-1640 ; 1082:4) the excellencie of the gospell above the law wherein the liberty of the sonnes of god is shewed. with the image of their graces here, and glory hereafter. which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of god. by r. sibbs, d.d. mr. of katherin hall cambridge, and preacher of grayes-inne, london. begun in his life time, and published by t.g. and p.n. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [20], 650, [2] p. printed by tho. cotes [and john dawson], and are to be sold by iohn bartlet, at his shop, at the signe of the guilt cup, neere s. austins gate, london : 1639. t.g. and p.n. = thomas goodwin and philip nye. dawson's name from stc. the last leaf is blank. reproduction of the 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 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sampled and proofread 2006-10 aptara rekeyed and resubmitted 2008-12 john latta sampled and proofread 2008-12 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the excellencie of the gospell above the law . wherein the liberty of the sonnes of god is shewed . with the image of their graces here , and glory hereafter . which affords much comfort and great incouragement , to all such as begin timely , and continue constantly in the wayes of god. by r. sibbs , d. d. mr. of katherin hall cambridge , and preacher of grayes-inne , london . begun in his life time , and published by t. g. and p. n. london printed by tho. cotes , and are to be sold b● iohn bartlet , at his shop , at the signe of the gui●● cup , neere s. austins gate . 1639. the contents . vvhat 's meant by spirit . 15. christ. † . 1. hath the spirit . 16. 1. in himselfe . ib. 2. in greater measure than any other . 17. quest. when was the fullest measure of the spirit in christ ? 24. † . 2. giveth the spirit . 25. 1. to ordinances . 25. 2. to persons . 27. he worketh all by the spirit . 28. he communicates the spirit to us diverse wayes . 34. influence . ib. merit . 35. example . 37. quest. why the spirit was given in greatest abundance after the resurrection . 38. vse 1. how to recon●ile scriptures . 44. vse 2. why the ordinances are no more effectuall . 45. vse 3. of comfort from the exaltation of our nature in christ. formality is the sinne of this age . 50 vse 4. comfort that christ hath fulnesse of the spirit . 52. why christians are so darke spirited . 54 vse . 5. we must labour to be in christ that we may get the spirit . 57. motives to get it . 57. 58. &c. the spirit is the soule of the soule . 63. how to know if we have the spirit . ib. &c. the spirit compared to fire . 65. 66 it convinceth and what it is to convince . 67. 68 it makes us like unto christ. 69 directions how to get the spirit . 70. 71 , &c. 1. the knowledge of christ makes all things comfortable . 73 , 74 2. we must not trust to any performance without christ. 75 3. we must be carefull of the meanes . 76 , 77 the spirit workes liberty . 78 and liberty is desired of all men . 79 there is liberty 1. christian. 81 2. evangelicall . 82 we are in bondage without the spirit . 89 the more liberty without christ the more slavery . 85 liberty wrought by christ , applyed by the spirit . 89 how the spirit worketh liberty . 89 , 90 as 1. by correction . 90 2. by faith. ib. 3. by love. ib. christ redeemeth a wayes , 1. by price . 91 2. by strong hand . 92 all that christ redeemes , he frees by his spirit . 93 the reasons are foure . 1. because wee are saved as men. 91 2. we are freed to be friends with god. 93 3. else we cannot love god. 95 4. else wee cannot be fitted for heaven . 96. the spirit sets us at liberty in all the course of salvation , from the beginning to the end . 96 instances hereof 1. in our vocation . 97 2. in our justification . 102 3. in our sanctification . 110 4. in our glorification . no benefit by christ without vnion . 103 the heart is full of feares without the spirit . 106 why men of great parts , without the spirit are in great feares . 108 , 109. sanctification springs from iustification . 110 sanctified christians esteeme basely of all things but christ. 113. the liberty of sanctification is not a liberty of freedome from all conflicts . 116 comforts against the dullnesse of flesh . 117. christians are kings over their lusts . 122 as appeares 1. by their freedome from the consequents of sinne . 124 2. by their freedome in good 4. witnesse . 236 pretty short , but sweete uses of these . 237 , &c. why men are enemies to gods free grace . 240 , &c. the glory of god greater in the gospell then in 1. adam . 242 , 243 , &c. 2. it is above that in creation . 244 3. than to angels . 245 the vses of it . 249 , 250 , &c. 257 , &c 262 , &c. how to thinke of mercy in temptation . 264 often offences exclude not mercy . 266 the gospel discovers christs mind to us . 271. and his love . 274 , 275 we cannot see divine things but in a glasse , that is darkely . 280 how our soules are helped by our senses . 289 the sacraments are gods glasses to see gods love in christ. 290 , 291 , &c. wee see god diverse wayes : 1. in his creatures . 297 2. in his word . ibid. 3. in christ in the flesh . 298 4. by faith . 299 faith compared to sight foure wayes . 1. as the noblest sense . 301 2. as the largest . ibid. 3. as the surest . 302 4. as the most working . 303 how to keepe the eye of the soule cle●re . 305 what the vai●es are , that hinder our beholding of christ. 314 , 315 a twofold use of a vayle . 1. of subjection ; 2. of obscurity . 316 wee have boldnesse in the gospel . 319 , &c. 321 , &c. how to recover boldnesse with god. 326 , 327 the church inlarged by christs comming . 332 a necessity of our change . 338 , &c. and why ? 340 , 341 , &c. this change twofold , 1. reall , ● . graduall . 345 christ the patterne of this change . 358 and why ? 362 , &c. christians musts study christ 372 , &c. how to reade the life of christ in the gospell . 38● the more we are like christ , the more wee are beloved of god. 389 how to become like christ. 391 three things comfortable to us in christs death . 395 how to know that wee are changed to christs image 401 , &c. motives to stir us up to get christs image . 406 , 407 christ in this change is all in all . 414 , 415 every good thing in man , is in christ first . 418 the excellencie of the glasse of the gospell . three sights most efficacious and comfortable . 1. to see god in christ. 2. christ to see us in god. 3. wee to see our selves in christ. 430 , &c. how to know that we see the glory of god as we ought . 434 love works imitation . 436 no saving knowledge without a change . 440 the glory of a christian very large . 444 foure degrees of it . 445 christs image is grace and glory . 452 the glorious condition of a christian enlarged . 451. 460. 472. 476 why the world despiseth those that are gracious . 465 , 466 , &c , we must labour for grace , that we may be glorious . 474 why men maligne those that are good . 479 , 480 , &c. wee must not blemish our grace by sinning against conscience . 481 grace will cheere us against the disparagements of the world . 483 , &c. the esteeme of grace , a note of grace . 486 grace and glory goe both under one name . 490 , &c. grace is of a growing condition . 498 , 499. 503. 518. no change in heaven . 531 &c. there be degrees in the glory of a christian. 536 t is a part of heaven to know the glory of it . 541 growth in grace notes the truth of grace . 542 its growth insensible . 548 christians compared to the best things . 558 a wicked man cannot desire heaven . 560 comforts against death and reproaches . 559. 565 christians must thanke god for glory to come . 568 , 569 , &c. all good in us by the spirit . 574 , &c. notes wherby we may know that we have the spirit . 609 , 6●0 , &c. all good in us from the spirit . 624 hence learne to give the spirit his due . 633 , 634 , &c. finis . excellency of the gospel above the lavv. 2 cor. 3. 17 , 18. now the lord is that spirit , and where the spirit of the lord is , there is liberty . but wee all with open face beholding as in a glasse the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. the apostle beginneth this chapter with the commendation of his ministry , having beene put upon it by their undervaluing of him ; yet so , as together with himselfe he commendeth them as his best and onely testimoni●l , and letters of commendation , vers . 2. and so maketh way for himselfe to fal into a more set and large commendation of the glorious gospell it selfe , whereof god hath made him so able a minister to them , vers . 6. and because the excellency of any thing is best commended by comparing and setting by it something else that excels , in it selfe , and yet is exceeded by it ; therefore he carrieth along his commendation of the ministery of the gospell through the whole chapter ▪ by comparing it with the law , and the ministery of the old testament . this comparison is made by the apostle , first , more briefly , in laying down some distinct properties and prerogatives of the gospell wherein it excelleth the law , vers . 6. as , 1. that this was the min●stery of the new testament , that of the law of the old : 2. and not of the letter , as the law was ; but of the spirit : 3. nor of death , for the letter killeth : but of life , for the spirit qaickeneth . and then , by inferences drawne from these properties thus briefly summed up , the apostle more largely illustrates the transcendent glory of the gospell and howfarre it exceedeth the glory of the law , although it be granted the law be glorious . as 1. if that which was but a ministration of the letter written and ingraven in s●ones was glorious , verse the seventh ; that is , if the litterall notions and bare knowledge of the law , which ( like so many dead words or characters ) maketh no a●●eration at all , but leaueth their hearts hard and stony , like the tables on which the law was written , which remained stones still . if this was glorious , even the litterall ●●owledge of the law. as 〈◊〉 was , both in the jewes own account of themselves , and in the judgement of the nations amongst whom they liued : how shall not the ministration of the spirit bee rather glorious ? verse the eighth : the meaning whereof is largely explained in the third verse ; where the corinthians are said to be an epistle written not with inke , or dead letters , but with the spirit of the living god ; which kind of writing leaveth not the heart a heart of stone , as the dead writing of the law did , but changeth it into a heart of flesh , and maketh such a through alteration in the wholeman , as the writing within , in the tables of their hearts , is knowne and read of all men : so that their lives and conversations being answerable to that spirituall and gracious writing of christ in their hearts , they are manifestly declared to be the epistle of christ : and therefore such a ministry as this is , by which the spirit of the living god is received , ( and no by the law , gal. 3. 2. ) which is a spirit of glory , and worketh gloriousthings both in the hearts and lives of men , must needs be rather glorious . 2. another inference wee have in the 9. verse ; if the ministration of condemnation be glorious ; that is , if that word which concluded men under sinne , and pronounced the sentence of death upon them bee glorious ; much more doth the ministration of righteousnesse exceed in glory : for it is more glorious to pardon than to condemne ; to give life , than to destroy . it is the glory of a man to passe over an offence , prov. 19. and in god it is called the riches of his glory , rom. 9. 23 the law , which was made glorious , in terrifying , condemning , and stopping the mouthes of men , in so much as they had not a word to say for themselves , hath no glory , by reason of the glory of the gospell that excelleth , even in this respect that it bringeth such a righteousnesse , as by the merit whereof , and satisfaction given by it , we are justified and have peace towards god , notwithstanding the utmost rigour of the law. 3. the apostle argueth further , verse the eleventh , if that which is done away was glorious , as the old covenant is , which was made old by the comming of the new , heb. 8. and by it removed as a thing growne weake and shaken , heb. 12. much more that which remaineth , which is the new covenant which cannot bee shaken but shall remaine , and is the everlasting gospell , rev. 14. is more glorious : as gods last works exceed the former , and taketh away the remembrance of them in comparison ; as when hee createth new heavens , and a new earth , the former shall not be remembred nor come into minde . esa. 65. 4. there is another excellency of the gospell above the law , which the apostle addeth , and insisteth upon it more largely then upon all the rest ; and that is , the comfortable plainnesse and perspicuity of the doctrine and ministry of it , verse the twelfth ; seeing we have such hope , wee use great plainnesse of speech . in which it excelled the ministry of moses , which was in much difficulty and obscurity , and that in a threefold respect layd downe in the 13 , 14 , and 15 verses . 1. the matter of it was terrible , tending to the shame , confusion of face , and condemnation of the hearers ; insomuch as they were notable to stand before him nor stedfastly to behold his face , it was such a dazling and amazing light that shined in his ministry . 2. the manner of delivery was in obscure and darke expressions , that the children of israel could not see to the end of that which is abolished : that is , they could not see the drift and scope of his ministery , by reason of the types and shadowes , which was the vaile hee put upon his face . 3. their minds were blinded , there was a vaile upon their hearts , which is evident by experience in the jewes at this day ; who so cleave in their affections to moses , and to the shadowes and ceremonies of his ministry , that they reject the scope and end of it , which is jesus christ crucified . and they can doe no other ; for although the vaile that was upon moses face by removed , as it is by the doctrine of the gospell , which sheweth us in all possible plainnesse what the drift and meaning of moses was in all those types and ceremonies , yet untill the gospel in the spirit and efficacy of it commeth home to their hearts , and taketh off the vayle that is upon their hearts also : that is , untill their naturall blindnesse and obstinacy be taken away , which cannot be ( but is rather increased ) by the law , ( for although moses bee read , yet untill this day remaineth the same vayle untaken away , ) the jewes will unavoydably abide in their ignorance and bondage . now in opposition to this darknesse and obscurity of the law in all those respects , the apostle exalteth the gospell in this high and excellent privilege of it , that it is plaine , and evident , and full of demonstration ; and that the light of it is not terrifying and amazing , but sweet and comfortable ; so that wee may with much liberty and boldnesse of spirit looke constantly upon the great & glorious things set before us in it , although it be no other but the glory of the lord jesus christ. and there is moreover such an efficacy and working power in this ministery of the gospell , as it will not suffer men to remaine the same without alteration , as they did under moses ministery , though hee was read daily ; but it will change them even into the image of jesus christ , and the carry them on still in that image and likenesse from one degree of glory to another , after a most admirable and spirituall manner of working . this speciall excellency and prerogative of the gospell is laid downe in the two last verses of this chapter , which are the words upon which wee shall more largely insist in the following discourse . vers. 17. now the lord is that spirit , and where the spirit of the lord is , there is liberty . the lord is that spirit that takes away the vaile , that is spoken of before . hee sets downe what christ is , by what he doth ; christ is that spirit , because he gives the spirit . and then a sweet effect of the spirit of christ , where the spirit of christis , there is liberty . the spirit here is not taken for the person of god ; as if the holy ghost had said , the lord is a spirit , and not a bodily thing , though that be a truth . and as it is not meant naturally , so not personally , christ is that spirit , as if christ were the holy ghost , that were a confusion of persons ; nor as restrained to the third person ; the holly ghost is the spirit . neither ( as some heretofore would have it ) to shew that the spirit is iehovah , god : it is neither to shew that christ is god , nor that the spirit is god , nor that christ is the holy ghost : but it is meant in regard of a speciall dispensation , the lord is that spirit ; that is , the lord iesus christ , who is the lord of his church by marriage , office , &c. is that spirit ; that is , hee 1. hath the spirit in himselfe eminently ; and , 2. dispenseth and giveth the spirit unto others ; all receiving the spirit from him as the common root and fountaine of all spirituall gifts . first , he was that spirit , as having the holy ghost in himselfe as man , the holy ghost filled the humane nature , and made it spirituall : the spirit is all in all in the humane nature of christ , and whatsoever hee doth , he doth , as it were , being full of the spirit , in himselfe . he gives the spirit as god , and receives it as man ; so hee both gives and receives : the spirit proceedeth from the father and the sonne as god , but the spirit sanctified christ as man , as it did in the virgins womb ; the holy ghost sanctified that blessed masse of his body ; it sanctified him , and filled him with all graces and gifts ; whereupon it is said he received the spirit without measure ; that is , in ●bundance : christ hath the spirit in himselfe in a more eminent excellent manner than all others ; and it must needs be so for these reasons : 1. from the neere union betweene the humane na●ure and the divine , they ●re one person ; therefore ●here is more spirit in christ than in all creatures , ●ut them together ; then in all the angels , and all men , because the divine nature is nearer to christ , then it is to the angels , or to any creature . 2. christ hath the spirit without measure , both in regard of extention and intention ( as we say , ) he hath all graces in all degrees , even next to an infinite ; all others have it in their measure and proportion . 3. the spirit doth rest upon christ invariably ; in other men that have the spirit it ebbes and flowes , it is sometimes more , and sometimes lesse ; there be spirituall desertions , not onely in regard of comfort , but in regard of grace ( though not totally ; ) but the spirit rests ●n christ eternally in a full ●easure : and therefore you have it thus in esa. 11. 2. the spirit of the lord shall rest upon him , the spirit of wisedome and vnder standing , the spirit of counsell and might , &c. 4. by reason of his place or offices in relation to the church , as head , husband , king , priest , prophet , &c. the head is made by nature the seat of the more noble faculties ; as of seeing , hearing , understanding , iudgeing ; and is furnished accordingly with greater plenty of spirits , for the ruling and governing the whole body ; so christ is the head of the church , and the governement of all the world is laid upon him , and all excellencies are derived from him unto all his members , as from the root life is derived unto all the branches ; and therefore he must needs have the spirit in greatest abundance : his fulnesse of the spirit is as the fulnesse of the fountaine , ours is but as the fulnesse of the cister●● ; hee hath grace in the spring , wee have it but in the conduit ; his graces are primitive , ours derivative ; we have nothing but what wee have received ; therefore it is sayd , hee hath the oyle of gladnesse powred upon him above his fellowes . hee hath his name from annoynting , christ. hee was annoynted ; that is , separated and ordained to the office of media●orship , by annoynting , not properly , that is , with any materiall oyle , but with the spirit ; this was in regard of his humane nature onely , but it was above his fellowes ; that is , above all kings and priests , for they are his fellowes in regard of titles ; hee was above them all , for all have their annoynting from him , therefore he is the king of kings , and the prophet of prophets &c. also above all his fellowes ; as we take his fellowes ; for christians , they are his fellowes ; i goe to my god , and your god , &c. he is the first borne amongst them , and in all things hee hath the preeminence . 5 hee is to be as the patterne , we are to follow him ▪ wee are predestinated to be conformed to ●im , and to grow up to that fulnesse which is in him ; and in thi● respect there is cause why hee should have the spirit and all the graces of it is greater abundance , that hee might exceed all , even christians of greatest growth and perfection : hee is to bee a patterne and example to all , to the strongest as wel as to the weake . eve● paul himselfe , who was 〈◊〉 leader to others , for the excellency of the grace 〈◊〉 christ that was in him , 〈◊〉 a follower of christ ; be 〈◊〉 followers of mee , as i am of christ. q. when did this fulnesse of the spirit come upon christ , when had hee it ? ans. there was a fulnesse of the spirit powred out upon christ in the union of the humane nature with the divine ; vnion and vnction went together : there was annoynting of the spirit , together with the union of the spirit . 2. there was a more full manifestation of the spirit in his baptisme ; when the holy ghost fell on him in the shape of a dove , then he received the spirit , hee was to enter into the minist●ry of the gospell ; the spirit of the lord god was upon him , because hee had anoynted him to preach good tidings unto the meek , &c. esa. 61. 1. 3. but the fullest degree of declaration and manifestation of the spirit upon christ , was after his resurrection : after he had satisfied fully for our salvation , then the stop of his glory was taken away : for to worke our salvation , there was a keeping backe of the glory of christ from his humane nature , that hee might bee abased to suffer for us ; when hee had fully suffered for us , that stay of his glory , his abasement was taken away , and then nothing appeared but all glory and spirit in christ. all things were put under his feet , and he was set upon his throne as a glorious king : his priestly office appeared in his death ; his propheticall office , before his death ; but then hee appeared to be king , and lord of all in the resurrection . thus wee see how christ is that spirit ; that is , hee is full of the spirit in regard of himselfe . secondly , he is that spirit in regard of his dispensations towards his church and children : the lord is that spirit ; that is , 1. of all truths , and 2. of all persons , to give life and quickning to them . first of truths : what is the scope of the whole scriptures , but christ ? from the first promise of the blessed seed , the seed of the woman shall break the serpents head , to the end of the book ? what is all the scriptures without christ ? the law is a dead letter , yea and so is the gospell too without christ , hee is that spirit which gives life unto all the scriptures ; moses without christ is but a shadow without a body , or a body without a soule . take away christ , what was the brazen serpent ? what was the arke ? what were the sacrifices ? what is all ? is not christ all in all these ? the kings , and pr●ests , and 〈◊〉 they were types of christ , all the promises they were made and fulfilled in christ , the law ceremoniall aymed at christ , the law morall is to drive us to christ , christ is the spirit of all ; and the scripture without christ , it is but a meere dead thing , it is but a shell without a kernell , as it is to the iewes at this day . 2. christ is that spirit , in regard of persons , quickning them ; hee is an universall principle of spirituall life , infusing it into al his church and children : christ is alwayes with his church from the beginning of the world , and will bee to the end . it was no losse to the church that christ in his bodily presence l●ft it , for hee left them the comforter , his spirit , by which he wrought greater workes after his ascension than hee did before . he is annoynted with the oyle of gladnesse and grace , above his fellowes , but all was for his fellowes ; whatsoever he is , or hath , all is for his church and children ; for us he was borne , for us he was given ; hee is a king , a priest , a prophet for us : he dyed for us , he rose againe for us . and he doth all he doth toward the church , as hee hath the spirit , and by the spirit . the father is the first in the trinity , from whom all comes ; and the son by whom all things are ; but the holy ghost is the immediat worker of all things , next the creature ; all things are applied from god the father , through the sonne , by the spirit : what christ wrought , and what the father in wisdome devised , was applyed by the spirit : and so the framing of us to be fit for such a glorious condition as wee have by christ , is also by the spirit . and this is the reason why christ giveth the spirit to those to whom hee purposeth to give faith or love , or to worke any gracious worke . for where christ saveth he doth it not onely by merit and satisfying the wrath of god for us , but also by san●tifying and effectuall working in us , that he might be a perfect saviour . now the essentiall vigour and operative principle in all things , either wrought by or from the father or the sonne , is the spirit . as in man there is his will from which he resolveth and purposeth , there is wisedome and understanding by which hee proceedeth , and then there is a vigorous power in man by which he executeth and doth all : so is it in this working of god ; the father plotteth and determineth of what is to be done ; the sonne , who is the wisdome of the father , dispenseth what the father willeth ; the holy spirit , the power of both , finisheth and worketh all upon us , and therefore hee is called the power of the highest , luk. 1. 35. whatsoever works come from god to the creature in generall , and are wrought in the world as works of creation and providence , are immediately by the holy spirit , nakedly considered , as the third person comming from the father and the sonne . and in those speciall workes , wrought in his church and on his children , all things commeth from the holy ghost , but not simply considered as the third person , but as hee is the spirit of christ ; that is , first sanctifying and filling the humane nature of christ , and then sanctifying and filling us ; christ could not give the holy ghost immediately to us , wee being in enmity with god , and separated from him through our sinnes , but he must first take it to himselfe , who having by his death and sufferings reconciled us to his father , and purchased the spirit for us , may now dispense and give forth his spirit to us . if we had stood in adam , wee should not have received grace so as now we doe ; for we should have received it from the first adam but as from a man ; now wee receive it not from meere man , but ( which is much more ) from the second adam , who is god-man : nay , adam himselfe received not his grace after so glorious a manner as we doe , for he received it from the spirit nakedly considered as the third person in the trinity , and as all other creatures received their excellencies : but wee receive it from the holy spirit , which doth not onely proceed from the father and the son , but commeth , as it were , through our owne nature ( which was marvellously united to god the sonne , and made one with him ) unto us , and worketh in us . the first adam was a living soule , the last adam was a quickning spirit : he quickened himselfe when he was dead , and hee quicke●s all his members too : first , hee receives the spirit himselfe , and the same spirit that filled and sanctified his humane nature , the sam● spirit sanctifieth his church which hee loves even as himselfe , as he loveth that his owne humane nature , which the holy ghost sanctified , so doth he love his owne mysticall body , his church , being mystically united to him , and sanctifieth it by the same spirit . christ dispenseth his spirit unto us , as head of his church ; and this he doth in divers respects . 1. as he is god , by way of immediate influence ; he powreth it out upon us as the prime and pricipall cause ; and this he doth as god , not as man , for the man-hood cannot worke above it selfe , it cannot doe the worke of god , it cannot worke grace or give the spirit . 2. as he is man , ( considered as joyned together with the god-head ) by way of merit and satisfaction , he procureth the spirit to bee given & powred out , which is done by the father and the sonne on all those who are beloved in the sonne ; so that the spirit is given by christ , with the father , as mediator , meritoriously : for hee by suffering and satisfying , procured the gift . christ himselfe is the first gift , yea the greatest that ever was given , the giving of christ to dye , to satisfie the wrath of god , and to obtaine eternall life : next to 〈◊〉 maine gift is the gift of the spirit , in which is the seed of all gifts and graces ; and this we have by his merit and mediatorship . yet this wee must likewise remember , that although christ be sayd to give the spirit , as he doth , yet the holy spirit giveth it selfe too ; for there is such an unity in the trinity of consent and nature , that though the father and the sonne send the spirit , yet the spirit comes of his owne selfe ; though the father and the sonne give the spirit , yet the spirit giveth himselfe . 3. wee have the spirit from christ not onely by way of merit , but in some kind by way of example ; hee is the exemplary cause of all graces in us ; looking to whom , wee are transformed ( as wee shall see afterwards ) from glory to glory : for when wee consider that christ hath done so much for us , as to save us , and redeeme us , and dye for us , this begetteth a love in us to christ , and makes us often to thinke of him , and desirous to imitate him , as wee usually doe such as we love and highly esteeme of . the dispensation of the spirit is in most abundance after the resurrection of christ , as hee appeared in himselfe then to bee most spirituall and glorious after he rose againe , so then being as the sun in its full height and perfect beauty , casteth his beames most plentifully abroad , and that for these reasons : 1. because then hee having finished the worke of redemption , and satisfied the wrath of god fully , and given contentment to divine justice , and accomplished all by his death , there was nothing to hinder the blessed gift of the spirit . it is sayd , that before , the holy ghost was not given , because christ was not glorified : the gift of the holy ghost especially depends upon the glorifying of christ , when he had fulfilled the worke of redemption , and was raised to glory , god being pacified , gave the holy ghost as a gift of his favour . 2. then againe after his resurrection and ascension he did give the holy ghost more abundantly than before to his church , because now hee is in heaven , and hath the advantage of the place , being exalted on high : as that glorious creature the sunne , by the advantage it hath , being placed in the heavens above us , is able to shine upon the greatest part of the earth at all times ; and wee need not call the sunne downe from its place to come into our houses , or fields , or gardens ; no , where it is seated in its proper place or orbe , it hath the best opportunity in most abundance and largest extent to send downe heat , and light , and influence to inferiour things : so christ doth his church more good now he is in heaven , from whence he sends the spirit , then hee could doe if hee were below ; because though his humane nature be confined in heaven , his person is every where : and being ascended now farre above all heavens , he giveth gifts more liberally and plentifully , insomuch as he filleth all things , eph. 4. hee enlargeth the tents of his gospel , and hath taken in a greater people to himselfe . we see in winter when the sunne is low and neare the earth , all things are dead , and cold ; but when the sunne in the spring commeth to over-top us , to bee in a higher point above us , wee see how all things put a new garment upon them , there is a new vigour and freshnesse in them ; so there was more abundant vigour of the spirit when christ came in the flesh , his vertue appeared much more every way then before . but when this blessed sonne of righteousnesse was advanced , and seated at the right hand of his father , where his nature was perfectly inriched , and perfectly adorned with all kind of graces whatsoever in the highest glory of them ; his influence of light and heat now beginneth to be increased , and the efficacy and working of it to bee felt every where . the glorious beams of the sunne beganne to be scattered , and the light of the gospel to shine to a greater number of people ; now there was no respect of persons , whether jew or gentile , bond or free , male or female , all was one , the commission was enlarged to all ; mark. 16. goe preach the gospell to every creature ; and with the word the spirit went , and was received , and those that were added to the church , even such as should be saved , were many thousands . thus have wee opened the meaning of the words , and shewed how christ is that spirit , both in respect of the spirits being eminently in him , and his giving of it , and spirituall gifts by it ; all the vigour , and life , and influence we have , that is spirituall and supernaturall , and above the ordinary course , is from the spirit ▪ and whatsoever the spirit hath , or doth for us , is done as sent from christ , in whom the spirit is in all fulnesse : now wee shall shew how many wayes the consideration of these truths will be profitable and usefull to us in the course o● our lives , and for the comfort of our spirits . vse . christ is the spirit of the scriptures , of all truths of all ordinances . wee may be this bee able to reconcile the scriptures , one place with another , where they s●eme to contradict : the law is said to be a 〈…〉 , a ministr ation of condemnation , &c. 2. cor. ● . but in the 19. psal. there it is sayd , the law of the lord is perfect , converting the soule , &c. these places are thus reconciled : the law is said to be dead , so it is without christ , without the spirit which quickneth , and so is ●he gospell too , even a savour of death ; and so are the sacraments also as well as the word , dead ordinances if christ be not in them . the law is sayd to be perfect , and to convert the soule ; so it doth when the spirit goeth along with ●t , as it did ordinarily before christ came in the flesh , as in davids time ; but after christ was come , who was the substance of those shadowes , they became beggerly rudiments , as in pauls time ; and the spirit did not worke with them , but with the gospel , the hearing of faith , gal. 3. 2. vse . and we may understand likewise from hence , what the reason is that an ordinance at one time differeth so much from it selfe at another time in respect of the life and comfort of it , as we often find even in our owne experience ; as also why the same ordinance ( be it the word or sacrament , &c. ) at the same time is profitable to one , and another hath no benefit at all by it : this is from the presence or absence of christ , who is that spirit . what is the reason that wine , or aqua-vitae , doth more refresh and strengthen then common water ? it is of the same substance , of the same colour that other water is ? but there is more spirit in it ; all things worke answerable to the spirits that is in them so what is the reason that ●he reading or hearing of ●he same thing affecteth one , ●nd not another at all ? the ●ubstance of the thing is the ●ame , but the spirit is not ●he same ; the spirit goeth with the one , and not with ●he other . wee grant that our negligence in preparation and attention , our pride and earthly-mindednesse , our want of faith to mingle with the word ; these , or ●he like , may be causes why wee are many times sent ●mpty away : yet this still ●ust be observed as a most ●vident truth , that all the efficacy and fruit of any or●inance dependeth upon christs being present in it who is that spirit that quickneth . 〈◊〉 most powerfull meanes that ever was ordayned for our good , will be dead and heartlesse if hee be not there , by his spirit to put life into it : it may seem● strange what iohn saith , chap. 6. the flesh profiteth nothing . the flesh of christ , our nature which christ tooke , and in which so much was wrought for us , which is the greatest ordinance o● 〈…〉 this flesh profiteth not nor will there be any benefit of it , if it be not applied unto us spi●●●ually ; for it is not the flesh simply considered , but as by it , and with it we receive the spirit of christ ; which spirit quickneth and maketh the fl●sh o● christ meat indeed . as i● is with the flesh of christ , 〈◊〉 with all other ordinan●es , the scriptures profit ●othing , preaching profit●th nothing , the sacra●ents will profit nothing , ●●here is none of these will 〈◊〉 meate indeede , unlesse 〈◊〉 spirit of christ quic●●en them . therefore we ought to 〈◊〉 with all the ordi●●nces of god , a desire ●●at christ would joyne ●●is spirit , and make them ●ffectuall : wee ought to ●ome to the ordinances in 〈◊〉 dependance upon christ ●or a blessing upon them , 〈◊〉 for his presence in ●●em , who is the life and ●cope of all , and then wee ●hould not finde such dul●esse , and deadnesse in them . it is the sinne o● this age this formality , it is the sinne of those tha● have any thing in them ( set desperate drunkard● and roarers and such wretches a side , as plainely discover themselves to be acted by the spirit o● the devill ) take them tha● conforme themselves i● any fashion to religion , the killing sinne that they ly● under is this same dea● formality ; they will heare a sermon now and then , looke on a booke , and i● may be pray morning and evening ; but never looke up to the living and quickning spirit iesus christ , so that all they doe is dead and loathsome , like sal● that hath no savour . what is the best liquor if it hath lost its life and spirit , but flat and unsavory ? and blood when the spirits are out of it , what is it but loathsome goare , so are all their performances , even like sacrifices that had no fire in them , the lord loathed such sacrifices as he did cains , and so hee doth all our flat and livelesse services , yea and our persons too , being as iude saith , fleshly , and not having the spirit . vse . 3 what neede is there , that we should sanctifie all we take in hand by prayer , when we goe to heare a sermon , when wee take up the bible to reade a chapter alone by our selves , or in our families , we should lift up our eyes and hearts , and voyces to heaven , we should say to christ , lord joyne thy spirit , be present with us , without thee thy word is dead , our hearts are dead , and will harden under the meanes , and darken in the light , and we shall fall under the heavie condemnation of these secure and formall times , if thou leavest us . vse 4 christ is sayd to be that spirit , to send the spirit as god , and to receive it as man , in fulnesse , and that for our sakes , it is a point of much comfort , that there is such abundance of spirit in our nature in christ , and for the behalfe of the church , that wee have a fulnesse to receive of : it was a comfort to iosephs brethren , and that family , that ioseph was full of honour , and rules the second in the kingdome , therefore they should want nothing that was good in egypt ; is it not a comfort for christians to know that christ is the spirit , that he hath the spirit to give , the spirit of wisedome in all straights , the spirit of truth to keepe us from all errours , the spirit of strength for all services , the spirit of comfort for all afflictions , hee that is their lord , hath abundance of spirit in him , and for them ; therefore when we want any grace , or gift of the spirit , wee should goe to christ , for god doth all by christ , christ doth all by the spirit , desire christ that hee would vouchsafe his spirit to rule us , counsell us , comfort us , and strengthen us . therefore in our emptinesse , ( as indeede we are empty creatures of our selves ) let us goe to christ for the spirit , he hath received that fulnesse for us , desire him that out of his fulnesse , he would vouchsafe to give unto us . it is the reason why christians are so dead , and so dull , and so darke in their spirits , they doe not first consider themselves , and then goe to christ , we should all , in all exigents whatsoever , make use of this our great high treasurer , the great high steward of heaven and earth , of this our ioseph , the second person in heaven , he is at the right hand of god , and all to fill his church with his spirit , our comfort is now that our strength and comfort lyes hid in christ , that is neere to us as man , and neere to god as god , he is betweene the father and us , he is neere the father as being of the same nature with him , hee is neere us as being of the same nature with us , so being a mediatour in office , and being so fit for a mediator in nature what a comfort is this . indeed there is no comming to god , no entercourse betweene god and us immediately , but betweene god-man and god and us , who is the mediatour betweene god and us , hee comes betweene , in christ we goe to god , in our flesh in our nature , and in christ , and from christ , and by christ , we have all grace and comfort ; from christ we have all as god , together with the holy ghost , and the father , and wee have all in christ as a head and husband , and we have all through christ , as mediator by his merit , therefore wee should goe to christ every way . vse 5 let us labour to bee in christ that we may get the spirit it is of great necessity that wee should have it . above all things next to redemption by christ , labour for the spirit of christ. christ is our saviour , not onely by merit and satisfaction , but by efficacy and grace , that is , as hee hath purchased us for his people by his blood ; so hee will subdue our corruptions , and rule us by his spirit . for first , hee that hath not the spirit of christ , is none of his ; those that have not the efficacy of the spirit in them to rule them , shall not have benefit by his death to reconcile them , for these goe alway together , christ as a king to rule , and as a priest to dye , he came by blood and by water ; to satisfie , and to sanctifie . secondly , there is a necessity of the spirit , that we may be new creatures : it was the spirits brooding upon the chaos that brought forth all , so the spirit must sit upon our soules before any change will be made : now there is a necessity that wee bee changed , and that wee bee new , or else wee can never bee inhabitants of the new heavens and the new earth , we must have the spirit of god : therefore zech. 4. 6. as in the materiall temple , it s not by might or by power , but by the spirit ; so in rearing up spirituall temples , it is not by strength of wit or parts , but by the spirit ; therefore the spirit is necessary for us , even as our being in grace is necessary . the holy apostles wee know till the spirit came more abundantly upon them ; what darke creatures they were ? but when the holy ghost was come upon them , how full of life , and light , and courage they were , that the more they suffered , the more they might suffer : so it will bee with christians , the more spirituall they grow , the more lightsome and couragious , the more strong , the more lively and vigrous to all duties : the holy ghost is the substantiall vigour of all creatures what soever ; all the spirituall vigour of every thing , comes from the holy spirit , and the holy spirit from christ. for nothing can worke above it selfe , nature cannot worke above nature ; that which elevates nature above it selfe , and sets a spirituall stampe , and puts divine qualities upon it , is the spirit of god. that divine quality is called spirit : there is the flesh , and the spirit ; all in us is flesh by nature , and what soever is spirituall and divine , commeth from the spirit , and therefore it is called spirit ; you see therefore a necessity of the working of the spirit , even as there is a necessity to bee new creatures , and to bee spirituall . if we will be spirituall , wee must have it from him , that is first spirituall , the spirit himselfe , that is the principle and fountaine of all that is spirituall . thirdly , wee are called oft times to doe , and suffer such things as are above nature , and therefore wee must have a spirit above nature , when wee feele sin , to beleeve the forgivenesse of sinnes ; when wee see death , to beleeve life everlasting ; and when wee are in extremity , to beleeve god present with us to deliver us ; to beleeve contraries in contraries , is a strange almighty worke of faith , by the works of the spirit . it is above the work of nature to dye , to end out dayes with comfort , and to resigne up our soules ; for nature sees nothing but darknesse , and desolation in the grave and destruction 〈◊〉 nothing can make a man comfortable in death , but that which rayseth him above nature , the spirit of god. now these things and many such like , we must do and suffer , if we be christians , and therefore wee must have the spirit to enable us to doe all . the spirit is to the soule , as the soule is to the body ; what is the body without the soule ? a ca●k●ss● , a loathsome dead thing ; what is the soule without the spirit ? a caos of darknesse and confusion . well , how shall we know whether we have the spirit of christ or no ? we may know it partly by that i sayd before . the spirit is a vigorous working thing , and therefore all three persons , take up●n them the name of spirit , but the holy ghost especially , because he is the spirituall vigour . the spirit is an operative thing , the spirits are the quintessence , and extraction of things , that is nothing but operation , god that is nothing but a pure act is said to be a spirit , those that have the spirit of god , are full of act , and vigour , the spirits of dull creatures , are active , when they are ex●racted , shall the spirits of bodies bee vigrous , and shall not the holy ghost be vigrous , that is a substantial vigour ? therefore , if a man have the spirit of god in him , it will worke in him , it is very operative . therefore it is compared to fire , in diverse respects , for , first , fire it is of a working nature , it is the instrument of nature , if we had not fire , what could we worke ? all fabrickes and all things , are done by fire , especially mettalls , they are framed , and made mallyable by fire . so the holy ghost , it is a working thing and softneth the heart , and makes us mallyable , it makes us fit for the impression of all good . secondly fire , againe , though bodies be darke , it makes them lightsome like it selfe , iron is a darke body , but if the fire penetrate it , it makes it lightsom : we are darke creatures of our selves , if we have the spirit it makes us light . againe , fire it mak●s chearefull , and it ascends upward ; if a man have the spirit of god , his conversation will be upward , his conversation will bee heavenly , he minds the things of god , he doth not grovel here below , so in diverse such respects , the holy ghost is compared to fire , and hath such effects in us , in some sort wee finde our understandings enlightned , and our selves quickened , and carryed up to be above nature , in holy and heavenly actions , and then it is a good signe that we have the spirit of christ. a part will follow the whole , as we see a part of the earth , it falls to the center , because all the earth is heavy , all the whole earth fals down to the center , and therefore every little clod will doe it , so christ our head that hath abundance of the spirit is in heaven , and if we have the spirit , we will follow him , and minde the things where christ is . where the spirit of christ is likewise , it convinceth , as it is iohn 16. that is , it brings a cleare evident conviction with it , that the truth of god , is the truth of god : it is no doubtfull thing , therfore when a man st●ggers in the truth , in this and that course , whether he should doe this , or that , it is a signe , hee hath not the spirit , or that he hath it in a very little measure , because the spirit is a convincing thing , as light it convinceth a man , he doth not doubt of that that he seeth at noone day , so that that a man seeth by the spirit , he is convinced of , when a man doubts , and wavers , whether hee should take a good course or a bad , and wavers , it is a signe , he is carnall , and hath not the spirit of god , for if hee had the spirit it would convince him , and set him downe , you must take this course , if you will bee saved , that is said to convince , that saith more for a thing then any thing can say against it . now when a man hath the spirit of god , he can say more for god and for good things , and good wayes then all the devils in hell , by discouragement can say against them . therefore , when a man cannot say any thing for god , and for good causes to purpose , he hath not the spirit of god , the spirit of god would so convince him , that hee should answer all cavils , and objections . the argument is wondrous large , i give you but a tast to know whether the spirit of christ be in you or no. in a word , if christ bee that spirit , and have infused the spirit into us , it will make us like him , it will transforme us into his likenesse , it will make us holy and humble , and obedien● as hee was , even to the death ; these things , migh● bee largely followed , bu● we have occasion to spea● of these , in other portio●● of scripture , therfore that yee may get the spirit of god , take these directions . we must goe to christ , studdy christ , if wee will have the spirit , studdy the gospell of christ , what is the reason that before christ , there was so little spirit in comparison ? there was but a little measure of the knowledge of christ , the more christ is discovered , the more is the spirit given , and according to the manifestation of christ what he hath done for us , and what hee hath , the more the riches of christ is unfolded in the church , the more the spirit goes along with them ▪ the more the free grace , and love of god in christ alone is made knowne to the church , the more spirit there is , and againe backe againe , the more spirit , the more knowledge of christ ; for there is a reciprocall going of these two , the knowledge of christ , and the spirit : what is the reason , that in popery , the schoolemen that were witty to distinguish , that there was little spirit in them ? they savoured not the gospell , they were wondrous quick in distinctions , but they savoured not the matters of grace , and of christ , it was not fully discovered to them , but they attributed it to satisfaction , and to merits , and to the pope , the head of the church , &c. they divided christ , they knew him not , and dividing christ , they wanted the spirit of christ , and wanting that spirit , they taught not christ as they should , they were darke times , as themselves confessed , especially about nine hundred , and a thousand yeares after christ , because christ was vayled then in a world of idle ceremonies ( to darken the gospell and the victory of christ ) that the pope made , who was the vicare of sathan , these were the doctors of the church then , and christ was hid , and wrapped , in a company of idle traditions , and ceremonies of men , and that was the reason that things were obscure . now when christ , and all good things by christ , and by christ onely are discovered , the vaile is taken off : now of late for these hundred yeares , in the time of reformation , there hath beene more spirit , and more light somenesse and comfort , christians have lived , and dyed more comfortably , why ? because christ hath beene more knowne ; and as it is with the church , so it is with particular christians , the more they studdy christ , and the fulnesse that is in christ , and all comfort in him alone to be had , wisedome , righteousnesse , sanctification , and redemption , the more men grow up in the knowledge of christ , the more they grow spirituall , and the more spirituall they grow , the more they grow in the knowledge of christ , therefore if wee would have the spirit , let us come neere to christ , and labour to know him more , who is the fountaine of all that is spirituall . then againe if wee would be spirituall , let us take heed we trust not too much to dead things , without christ , to have a kinde of popery in the worke done , to thinke that reading , and hearing , and receiving the sacrament , and that the government of the church will doe it , as if it were as man would have it , put case there were all these , ( which are excellent good things , ) but what are all these without the spirit of christ , a man may bee dead with all these , though he heare never so much , and receive the sacrament never so often , if a man goe not to christ the quickning spirit in this manner ; lord these , and my soule too , are dead things without thy spirit , therefore quicken me , joyn christ with all our performances , without which all is nothing , and then he will be spirituall to us . and when wee goe to christ , for the spirit ( as we must beg it , if wee will have it , ( god will give the holy ghost to them that aske him ) remember that we use the meanes carefully , reading , and hearing , and holy communion of saints , because though these without the spirit ▪ can doe nothing , yet the spirit is not given but by these , these are the golden conduites of the spirit of christ : no man is ever spirituall but they are readers , and hearers , and conferrers of good things , and attenders upon the meanes of salvation , because god will worke by his owne tooles , and instruments ; therefore it is sayd , revel . 1. that iohn was full of the spirit upon the lords day , let a christian sanctifie the sabbath , as he should doe , he will be in the spirit on the lords day , more than on other dayes : why ? because then he is reading , and hearing , and conferring , and in some spirituall course , and the more a man on the lords day is in a spirituall course , the more he is in the spirit ; iohn was in the spirit on the lords day , so much for those words , the lord is that spirit . and where the spirit of the lord is , there is liberty . vve see here what the spirit works where it is ; where the spirit of the lord is , there is liberty , i will name , the instance that i gave before , that i may the better goe on , we say the sunne is heate , and influence ; not that it is so , for they bee accidents , but the sunne appeares to us for our comfort in heate and influence , therefore we call it by that name , we say of a man , he is all spirit , so christ is all spirit , the sunne is all light , and where the light and heate of the sunne is , there is fruitfulnesse , so christ is all spirit , and where the spirit of christ is , there is spirituall liberty . it were expense of time to no purpose , to tell you of the divers kinds of liberty ; in a word , liberty is that that all desire , but our miscarriage is in the meanes of it , the way to attaine to it , here we see whence to have it , from the spirit of christ : liberty is a sweete thing , especially liberty from the greatest enemies of all , if outward liberty be such a sweete thing , liberty from tyranny and base servitude , it is a thing that mans nature delights in , and the contrary man , as a man abhorres , and hee hath not the nature of a man , that doth not abhorre it , what shall we thinke then of the liberty of the spirit , from the great enemies that daunt the greatest monarches in the world ? liberty from the anger of the great god , and liberty from sathan gods executioner , liberty from the terrour of conscience , from the feare of death , and hell , and judgement ; what shall wee thinke of liberty in these respects ? therefore we speake of great matters here , beloved when wee speake of liberty . now liberty is either christian or evangelicall . you may thinke this a nice difference , but there is some realty in it . christian liberty , is that that belongs to all , even to those before christ , though they have not the terme of christians , yet they were members of christ , christ was head of the church , yesterday , and to day , and for ever . evangelicall liberty is that that is more appropriated to the times of the gospell since the comming of christ , now the liberty that belongs to christians as christians , is perpetuall from those grand enemies , the greatest enemies of all spirituall and inward liberty . in evangelicall liberty besides that , there is another outward liberty , from the ceremoniall and morrall law , and such like and a liberty from the restraint of the law : the iewes were under many restraints , that under the gospell in this time wee are not ; i speake therefore of liberty as it runnes through all ages of the church , not of evangelicall meerely since the time of christ , where the spirit is , both these liberties are now since the comming of christ : now in that the holy ghost saith here , where the spirit of christ is there is liberty ; it supposeth that we are in bondage before wee have the spirit of christ. that is a supposed ground and truth , and indeed so it is : for out of christ wee are slaves , the best of us all are slaves ; in christ , the meanest of all , is a free man , and a king , out of christ , there is nothing but thraldome , wee are under the kingdome of the devill , when he cals us we come wee are in thraldome under the wrath of god , under the feare of death , and damnation , and all those spiritual enemies , that i neede not mention , they are well enough knowne to you , by often-repetition , there is no man but he is a slave , till hee be in christ , and the more free a man thinks himselfe to be , and labours to be , the more slave hee is : for take a man that labours to have his liberty , to doe what he list , he thinkes it the happyest condition in the world , and others thinke it the best condition , to have liberty not to be tyrannized over by others , it is the disposition of mans nature without grace , they account it a happinesse to have their wils over all other , but the more liberty in this , the more slavery . why ? the more liberty that a man hath to doe lawlessely what he wil , contrary to justice & equity , the more he sins : the more he sinnes the more he is inthrawled to sinne , the more he is inthrawled to sin , the more he is in bondage to the devill , and becomes the enemy of god , therefore if a man would picke out the wretchedest man in the world , i would picke out the greatest man in the world if he be naught , that hath most under him , hee hath most liberty , and seekes most liberty , and accounts it his happinesse that hee may have his liberty , this is the greatest thraldome , and it will prove when he dyes , and comes to answer for it , the greatest thraldome of all , therefore the point needes not much proofe , that if wee be not in christ , wee are slaves , as augustine saith in his booke , de , civit . dei , hee is a slave though he domineere , and rule . a man till he be in christ is a slave , not of one man or of one lord over him , but he hath so many lords , as hee hath so many lusts . there are but two kingdomes that the scripture speaks of , that is , the kingdome of sathan , and darknesse , and the kingdome of christ , all therefore that are not in the kingdome of christ , in that blessed liberty , they must needes be shoaled under the other kingdome of sathan . this is a ground , therefore i speake shortly of it , as an insentive , and provocation , to stirre us up , to get into christ , to get the spirit of christ , that we may have this spirituall liberty , or else we are al slaves , notwithstanding all our civill liberties whatsoever they be . now where the spirit of christ is , there is liberty , there is freedome from that bondage , that we are in by nature , and which is strengthened by a wicked course of life , for though we be all slaves by nature , borne slaves , yet notwithstanding by a wicked course of life , we put our selves into bonds and tangle our selves , so many sins and so many repetitions of sinne , so many cords , the longer a man lives , the greater slave he is ; now when the spirit of christ comes , it frees us from all ; both from the naturall , and from the customary slavery . now this liberty is wrought by christ , and applyed by the spirit , what christ workes , hee makes it ours by his spirit , which takes all from christ , as christ doth all by the spirit , so the spirit takes all from christ , all the comfort it hath , is from reasons taken from christ , from grounds from christ , and doctrines from christ , but yet both have their efficacy , christ , as the meritorious cause , and the spirit , as the applying cause ; the spirit discovers the state of bondage we are in by nature , and it discovers withall a more excellent condition , and as it discovers , so likewise the spirit of god brings us to this state , by working faith , in that that christ hath done for us , christ hath freed us by his death from the curse of the law , from the wrath of god , from death and damnation , and the like : now whatsoever christ hath done , the spirit workes faith , to make this our own by uniting us to christ ; when christ and wee are one , his sufferings are ours , and his victory is ours , all is ours , then the spirit perswading us of the love of god , and christ redeeming us from that cursed slavery wee were in , that spirit , it workes love in us , and other graces whereby the dominion of sinne is broken more , and more , and wee are set at liberty by the spirit . now the spirit doth not worke liberty properly , originally , but christ is the grand redeemer , but christ redeemeth two wayes . he redeemes us by paying the price , and so he only redeemeth , for he payed the price to divine justice , wee are in bondage to the wrath of god under his justice , and so there must be satisfaction to justice , before wee can bee free . then we are in bondage to sathan , as gods executioner , and iaylor , now from him we are freed by strong hand , so christ free●eth us by his holy spirit , working such graces in us , as makes us see the loathsomenes of that bondage , working likewise grace in us to be in love with a better condition , that the spirit discovers to us , so that the spirit brings us out by discovery , and by power . all that christ freeth by vertue of redemption , paying the price for all those hee frees likewise by his spirit , discovering to them their bondage , and the blessed condition , whereunto they are to bee brought to a state of freedome ; which freedome hee perfects by little and little , till he bring them to a glorious freedome in heaven . and the reason of this , that where christ doth free by way of redemption , to dye , and satisfie gods justice for any , to those hee gives his spirit , by which spirit they are set at liberty , the reasons are manifold , to name one or two : christ doth save all that hee doth save answerable to the nature of the party saved , hee saves them as reasonable persons , for he saves us that he may make us friends , hee saves us as men , and redeemes us as men , he doth not only pay a price for us as wee buy a thing that is dead , but likewise he frees us , so as wee may understand to what , and by whom wee are freed , and what condition wee are freed from , therefore there must be a spirit joyned with the worke of christ , to informe us throughly , being creatures fit to bee informed . and god intending to come into covenant with us , that we may be friends with him , ( which is our glory , and happinesse ) he acquaints us as frends with all the favours and blessings , that hee hath done for us , hee acquaints us what misery hee brings us out of , and what happinesse he brings us unto , and what is our duty , this is the worke of the spirit to shew us what he hath done for us , that we may be friends . and then it is a ground to love god , god saveth us by a way of love , in the covenant of grace , his desire is , that wee may love him againe , and maintaine love ; now how can this bee without the spirit of god , discover what god in christ hath done for us , therefore there must bee the spirit , to shew to the eye of the soule , and to tell us this christ hath done for us . then againe there must be a fitting for heaven , for that glory that god intends us in election , now this fitting must be altogether by the spirit , the same spirit that sanctifyed christ in the wombe , the same spirit that annointed christ , annoints all those that are christs , that they may be fit for so glorious a head , so there must bee the spirit as well as christ in the worke of redemption and liberty . now this spirit of god doth set us at liberty , in all the course , and whole carriage of salvation , from the beginning to the end . hee sets us at liberty at the first in calling us . he sets us at liberty when we are justified . hee sets us at liberty , when he sanctifieth us . and hee sets us then at liberty fully in glorification . first of all the spirit of god is a spirit of liberty , when we are first called powerfully and effectually : for living in the church , sets us not at liberty , unlesse the spirit stir us up to answere a divine call : for many are called , but few are chosen . in the church , there is hagar and ishmael , as well as isaack , there are hypocrites as well as sound christians , there is outward baptisme as well as inward , there is outward circumcision of the flesh , as well as inward of the spirit , a man may have all these outward priviledges , and yet notwithstanding be a slave in the bosome of the church ; for ishmael was a bondslave , though he were in the house of abraham ▪ therefore the first beginning of spirituall liberty is when the spirit of god in the ordinances , in the meanes of salvation , stirres up the heart to answere gods call as it were , when we are exhorted to beleeve , and repent , the spirit gives power to eccho to god , lord i beleeve , helpe thou my unbeleefe ; lord i repent , and desire to repent more , and more ; when the spirit of god in the ordinance saith , seeke my face , thy face lord will i seeke , be thou mine lord , and i will be thine , this spirituall eccho , and answere of the soule , comes from the spirit of god in calling , and it is the first degree of liberty . now this answere of the soule , by the power of the spirit , overpowring our corruptions , is together with the obedience of the inward man , to goe out , for man answereth the call , not onely by the speech of the heart , lord i doe it , but he doth it indeede , therefore when by the power of the spirit , we come out of the world , and out of our corruptions and walke more freely in the wayes of god , then we are set at spirituall liberty , now the spirit doth all this : for if it were not the spirit that perswaded the soule , when the minister speakes , alas all ministeriall perswasions are to no purpose , if the spirit doe not stirre up the soule to answere , all speech is to no purpose from men ; but this the spirit doth , in the first place he openeth the eyes with spirituall eye salve , to see our naturall bondage , he openeth our eyes to see , i must come out of this condition , if i will be saved of necessity , or else i am miserable for ever , and it is enough for the soule of a miserable man if he be convinced to see his misery , and bondage what he is by nature , for let us be convinced of that once , and all the rest of the linkes of the golden chaine of salvation will follow ; let a m●n be convinced that he is as the scripture saith he is , and as hereafter he shall finde to his cost , you shall not neede to bid him come out of his conversation , and condition , and worldly course , that he is in , all this will follow where there is conviction of spirit , therefore the first worke of the spirit in spirituall liberty is to convince us of sinne and misery , and then to worke as i sayd an answere of the soule , and an obedience of the whole man , this i will not bee long in , being a cleare point . where the spirit is , there is liberty : againe in matter of justification , there is a liberty and freedome of conscience from sinne , and the curse of sinne , and all the danger that followes upon sinne by the spirit . object . but you will say the liberty of justification is wrought by christ , wee are justified by the obedience of christ , and the righteousnesse of christ is imputed to us . answ. it is true , christ is our righteousnesse , but what is that to us except wee have something to put it on ? except we be united to christ what good have wee by christ , if christ bee not ours ? if there be not a spirituall marriage , what benefit have we by him , if we have not him to pay our debt , for his riches to bee ours , and our debt to bee his , there must be a union first . now this union is wrought by the spirit , it is begun in effectuall calling , from this union there comes to bee a change , his righteousnesse is mine , as if i had obeyed , and done it by my selfe , and my debts , and sinnes are his , this is by the spirit , because the union betweene christ and mee is by the spirit : for whatsoever christ hath done ; it is nothing to me till there be a vnion , and then freedome is by the spirit likewise , because the spirit of god workes faith in me , not onely to unite and knit me to christ , but faith to perswade me , that christ is mine , and that all his is mine , and that my debts are his ; this supernaturall hand of faith the spirit workes , to lay hold upon christ , and then to perswade me ; for the spirit is a lightsome thing , and together with the graces it tells mee the graces it workes : as reason , besides reason , it tells me that i use reason when i doe , it hath a reflex act , so the spirit of christ , it hath a reflex act upon it selfe , for being above reason , it doth not onely lay hold upon christ , it doth not onely doe the worke , but it tels me that i doe so when i doe ; therefore it not onely tells me that christ is mine , when i beleeve , but it assures mee that i doe beleeve , it carries a light of its owne ; i know the light by the light , and reason by reason , and faith by faith , together with the reflex act joyning with it ; so that the reflect act joyning with it , so that the spirit is the cause of liberty in justification in that respect , as it is a meanes of union , whereupon there is a passage of all that is christs to be mine , and mine to be christs : and likewise it assures me that i doe beleeve , when i doe beleeve without errour , for the spirit is given me to know the things that i have by christ , not onely to know the priviledges by christ , but the graces of christ. and beloved unlesse the spirit should doe it , it would never be done : for the soule of man is so full of terrours , and feares , and jelousies that except the spirit of god witnesse to my spirit , that god is reconciled in christ , and that christs righteousnesse is mine , i could never be perswaded of it , for the soule it alway thinkes , god is holinesse it selfe , and i am a masse of sinne , what reason have i to thinke that god will bee so favourable to such a wretch , to such a lumpe of sinne as i am ? were it not that god the sonne hath satisfied god the father , god hath satisfied god , and the spirit certifies my conscience , so the spirit that searcheth the deepe things of god , that knows wh●● love is in the brest of god , and therefore he searcheth the heart , hee searcheth the heart of god , and he searcheth my spirit , except the spirit should tell me that god the sonne hath satisfied , and god the father will accept of the satisfaction of god the sonne , i should never bleeve it , therefore god must stablish the heart in a gracious liberty of justification , as well as that god the sonne hath wrought it . it is no wonder that men of great parts without grace are full of terrours and despaire , for the more parts and wit a man hath , without the spirit of god , the more hee disputes against himselfe , and entangles himselfe with desperate thoughts , but when the spirit is brought to speake peace to the soule in christ , and makes the soule to cast it selfe on him for salvation , then gods spirit is above the conscience , though conscience be above all things else , yet god is above conscience , and can still the conscience , and the spirit tells us that god the father is reconciled by the death of god the sonne , and when god witnesseth what god hath wrought , then conscience is at peace . thus we see how the spirit sets us at liberty in the great matter of justification . so likewise in the matter of holy life , in the whole course of a holy life , where the spirit of christ is , there is liberty ; and freedome , from the slavery of sinne , for there the understanding is freed from the bondage of ignorance , and there the will is freed from the bondage of rebellion , there the affections likewise , and the whole inward , and outward man is freed , but this liberty of holinesse , inherent liberty , it doth spring from the liberty that wee have by justification , by the righteousnesse of christ , whereby we are perfectly righteous , and freed from all the title that sathan hath in us , wee are freed from the curse of god , from the law , are inabled in a course of sanctification , to goe on from grace to grace ; the spirit of christ comes after justification ; for whom god gives forgivenesse unto , hee gives his spirit to sanctifie them , the same spirit that assures mee of the pardon of my sinne , sanctifies my nature ; where the spirit is of sanctification it breakes the ruling power of sinne , before then the whole life is nothing but a continuall sinning , & offending of god : but now there is a gracious liberty of disposition , a largenesse of heart which followes the liberty of condition , when a man is free in state and law , from wrath , and from the sentence of damnation , then he hath a free and volentary disposition wrought to serve god freely without feare , or constraint . when a man is under the bondage of the law , when he is under the feare of death , being armed with a sting , whatsoever he doth , he doth it with a slavish minde , where the spirit of god is , there is the spirit of adoption , the spirit of sonnes which is a free spirit : the sonne doth not duties to his father out of constraint , and feare , but out of nature ; the spirit alters our nature and disposition , it makes us sonnes , and then we doe all freely ; god doth inlarge the hearts of his children , they can deny themselves in a good worke , they are zealous of good workes ; it is the end of their redemption , as it is tit. 2. we are redeemed to be a peculiar people , zealous of good workes : for then we have a base esteeme of all things that hinder us from freenesse in gods service , as worldlinesse , &c. what doth a christian when hee seeth his gracious liberty in chrst ? the love of the world and worldly things , he is ready to part with all for the service of god , he is so free hearted that hee can part with life it selfe , paul saith of himselfe , my life is not deare to me , so i may finish my course with joy : as we see in the martyres and others , how free they were ; even of their very blood . what shall wee thinke of those therefore , that if we get any thing of them , it must bee as a sparkle out of the flint : duties come from christians as water out of a spring , they are naturall , and not forced to issue so farre forth as they are spirituall . i confesse that there is remainders of bondage , where the spirit sets at liberty , for there is a double principle in us , while we live in this world , of nature and grace , therefore there will be conflict in every holy duty , the flesh will draw backe , when the spirit would be liberall , the flesh will say , oh but i may want ? when the spirit would bee most couragious , the flesh will say , but there is danger in it , so that there is nothing that we can doe but it must be gotten out of the fire , we must resist , yet notwithstanding here is liberty to doe good , because here is a principle that resists the backewardnesse of the flesh . in a wicked man there is nothing but flesh , and therefore there is no resistance and we must understand the nature of this spirituall liberty in sanctification , it is not a liberty freeing us altogether from conflict , and deadnesse , and dulnesse , and the like , but it is a liberty inabling us to combate , not freeing us from combate ; it is a liberty to fight the battells of the lord against our owne corruptions , not freeing us from it , that is the liberty of glory in heaven , when there shall be no enemie within , or without . therefore let not christians be discouraged with the backwardnesse , and untowardnesse of the flesh , to good duties , if we have a principle in us to fight against it , to inable us to fight against our corruptions , and to get good duties out of it , in spight of it , it is an argument of a new nature , god will perfect his owne beginnings , and subdue the flesh more and more , by the power of his spirit : we see our blessed saviour , what a sweete excuse hee makes for his disciples , when they were dead hearted and drowsie , when they should have comforted him in the garden , oh saith he , the spirit is willing , but the flesh is weake . indeede there is a double hinderance in gods people , when they are about holy duties , sometimes from their very mould , & nature , considered not as corrupted , the very mould without the consideration . and then consider it as it is made more heavie and dull be the flesh , and corruptions in them ▪ as there be invincible infirmities and weakenesses in nature , sometimes deadnesse after labour , and expense of spirits , creepes in invincibly that a man cannot overcome those necessities of nature , so that the spirit may be willing , and the flesh weake , the flesh without any great corruption ; god lookes upon our necessities , as the father saith free me from my necessities , as we see christ made an excuse for them : it was not so much corruption , though that were an ingredient in it , as nature in it selfe ; christ saw a great deale of gold in the oare , therefore wee see how he excuseth them : therefore when wee are dull let us strive , christ is ready to make excuse for us , if our hearts bee right , the spirit is willing but the flesh is weake , i speake this for the comfort of the best sort of christians , that thinke they are not set at liberty by the spirit , be-because they finde some heavinesse , and dulnesse in good duties , as i said , there is sinne in us while we live here , but it reignes not after a man hath the spirit of christ , the spirit of christ maintaines a perpetuall combate , and conflict against sinne ; it could subdue sinne all at once , if god saw it good , but god will humble us while wee live here , and exercise us with spirituall conflicts , therefore god sees it sufficient to bring us to heaven , to set up a combate in us , that we are able by the helpe of the spirit to fight gods battles , against the flesh , so that the dominion of sinne , may be broken in us , and excellently saith paul , rom. 8. 2. the law of the spirit of life , in christ iesus hath freed me from the law of sinne , and of death . the law of the spirit of life , that is , the commanding power of the spirit of christ , that commands as a law in the hearts of gods people , it frees us from the law , that is , from the commanding power of sinne , and death , so that the dominion and tyranny of sinne is broken by the spirit of christ , and so we are set at a gracious liberty , in some respects wee are under grace , therefore sinne shall not have dominion over us , as the apostle speakes . againe by the spirit of christ in sanctification we are made kings , to rule over our owne lusts , in some measure , not kings , to be freed altogether from them , but kings to strive against them : it is a liberty to fight , and in fighting to overcome at last : when the israelites had a promise that god would give their enemies into their hands , the meaning was not that hee would give them , without fighting a blow , but i will give them into your hands , you shall fight and be of good comfort , in fighting you shall overcome , so this liberty of sanctification , it is not a liberty that we should have no combate with our corruptions , but a gracious liberty to keepe them under , till by subduing them by little and little , we get a perfect victory ; what greater incouragement can a man have , to fight against his enemie , then when he is sure of the victory , before he fights of finall victory , you see then how the spirit brings a liberty into the soule , it brings us out of that cursed kingdome of sathan and sinne , it brings us out of the curse of god , and the law in justification , and it brings us from the dominion and tyrannie of sinne , by a spirit of sanctification . but this is not all that is in liberty , for the spirit doth not onely free ●s from all that is ill , from sinne , but from that that followes it , there is some ill that followes , as feare and terrours of conscience , &c. they follow sinne and death and wrath , and such like , the subjection to these : now where the spirit of god is , it frees from the ill consequents , from the tayle that followes sinne ; where the spirit is , it frees us from feare , for the same spirit that tells us in justification that god is appeased , the same spirit frees us from the feare of damnation , and death and judgement , from the terrours of an evill conscience , being sprinkled with the blood of christ , we are freed from feare . and it frees not onely from the feare of ill things , but it shewes immunity , and freedome to good , liberty implies here two things , a freedome from ill , from a cursed condition , and likewise a liberty to a better , a liberty from ill , and to good , we must take it in the just latitude , because the benefits of christ are compleate , not onely privative but positive , not onely to free us from ill , but to conferre all good to us , as much as our nature is capable of , as much as these soules of ours are capable of , they shall be made free and glorious and happy in heaven , god will leave no part of the soule unfilled , no corner of the soule empty , by little and little he doth it , as we shall see in the next verse , when we are called out of sathans kingdome we are not onely called out of that cursed state , but we are made free of a better kingdome , we are mede the members of christ , we are infranchised , and so in justification we are not onely freed from damnation , from the justice and wrath of god , but likewise wee can implead our righteousnesse whereby we have title to heaven which is a blessed priviledge , and prerogative , we are not onely free from the curse of the law , but likewise wee have other gracious prerogatives and priviledges , we are not onely freed from the dominion of sinne , but we are likewise set at liberty by the spirit , to doe that that is good , wee have a voluntary free spirit to serve god with as great chearefulnesse as we served our lusts before , and as we are freed from the rigour and curse of the law , so we have prerogatives to good answerable , we are now by the spirit set at liberty to delight in the law , to make the law our councellour , to make the word of god our councellour , that that terrified and affrighted us before , now it is our direction , even as he that was a severe schoolemaster to one in his under yeares , after when hee comes to yeares , becomes a wise tutor to guide and direct him , so the law that terrified and whipped us when we were in bondage , till we be in christ , it scares us to christ , that law after comes to bee a tutor , to tell us this we shall doe , to councell us , and say this is the best way , and wee come to delight in those truthes , when they are discovered to us in the inward man ; and the more we know , the more wee would know , because wee would please god every day better , so that besides freedome from that that is ill , and the consequents of ill , there is a blessed immunity , and prerogative , and priviledge , that is meant here by liberty . for gods workes are compleate , we must know when he delivers from ill he advanceth to good , his workes are full workes alwayes , he doth not things by halves , therefore wee have through christ , and by the spirit , not onely freedome from that that is ill , but advancement to all that is comfortable , and graciously good . and one thing give me leave to touch , which though it bee more subtile , yet it is usefull , that the text puts mee to speake of , where the spirit of god is , there is liberty of the inward man , liberty of judgement , and liberty of will , where the spirit of god is not there is no liberty , no free will , a little to touch upon that . that which we call free will , it is either taken for a naturall power and indowment that god hath put upon the soule , and so the will is alway free in earth , and in hell : the divils will is free so , free to evill , there is the naturall freedome , for freedome it is a dowrie upon the will , invested upon the will , that god never takes from it , to doe it freely , that is upon reason that it sees , be it good or evill ; so i meane not freedome , but i take freedome for ability and strength to that that is good : for any liberty , and ability to that that is good , is onely from the spirit ; and the defence of luthers , and others that wrote of this freedome is sound , and good , that the will of man is slavish altogether , without the spirit of god , where the spirit is there is liberty . liberty as it is taken for power and ability to doe good . in a word , there is alway a liberty of the subject , of the person , a liberty of the understanding , but not of the object , to this or that thing , a liberty to supernaturall objects comes from supernaturall principles , nothing moves above its owne spheare , nothing is acted above its owne activity , that god hath put into it : now a naturall man can doe nothing but naturally , for nothing can worke above it selfe , by its owne strength , no more than a beast can worke according to the principles of a man , therefore the soule of man hath no liberty at all to that which is spiritually good , without a supernaturall principle , that rayseth it above it selfe , and put it into the ranke of supernaturall things . first the spirit of god puts a new life into the soule of a man , and then when hee hath done that , it preserves that life against all opposition , and together with preserving that life , it applyes that inward life and power it hath put into it , to particular workes , for when wee have a new life , yet wee cannot doe particular actions without the exciting power , of the spirit of god , the spirit stirres up to every particular thing , when the soule would be quiet of it selfe , the moving comes from the spirit of god , as every particular moving in the body , comes from the soule , so the spirit it puts a new life , it applyes that life , it applyes the soule to every action . where the spirit of god therefore is not , there is no liberty to any supernaturall action , but where the spirit of god is , there is liberty , it followes both the negatively , and affirmatively ; there is a liberty of will to that that is good , so then this riseth from hence , againe that where the spirit of god is efficatious , and effectuall in his working , there it robbes not the soule of liberty but perfects that liberty . you have some divines ( too many indeede ) that hold that the holy ghost , onely workes by way of perswasion upon the soule , and by way of mooving as it were without , but he doth not enter into the soule nor alter and change the soule , hee doth not worke upon the soule as an inward worker , but onely as an outward intreater , and perswader , and allurer , propounding objects , and with objects perswasions , and allurements ; this is too shallow a conceite for so deepe a businesse as this , for the spirit works more deepely than so , it puts a new life into the soule , it takes away the stony heart , and gives a fleshly heart ; those phrases of scripture are too weighty , to fasten such a shallow sence upon them , onely as to intreate them to be converted , as a man would intreate a stone to be warme , and to come out of its place , he might intreate long enough , but the spirit with that speech , it puts a new life and power , and then acts and stirres that power to all that is good . object . oh say they , ( which is their maine objection ) here is a prejudice to the liberty of the will , this is to overthrow the nature of man ? answ. oh by no meanes , this is no prejudice to the liberty of the will ; for the spirit of god is so wise an agent that he workes upon the soule , preserving the principles of a man , it alters the judgement by presenting greater reasons , and further light than it saw before , and then it alters the will , that we will contrary to that wee did before , by presenting to the will greater reasons to be good , than ever it had to be ill before : then the soule chooseth freely of its owne will any thing when it doth it upon discovery of light , and reason , with advisement and reason , then the soule doth things freely , when i● doth them upon the designment of reason , when judgement tells me this is good . now when the spirit changeth the soule , it presents such strong reasons to come out of that cursed estate i am in , and to come to the blessed estate in christ , that the will presently followes that that the understanding presents as the chiefe good of all , here the freedome is preserved , because the will is so stirred by the holy ghost , as that it stirres it selfe , being stirred by the holy ghost , and upon this ground , it sees a better good . so that grace takes not away liberty no ; it stablisheth liberty : though we hold that in effectuall grace the spiri● of god workes upon the soule throughly , yet notwithstanding wee preserve liberty , because we say that the soule works of its owne principles , notwi●hstanding grace , because the spirit of god acts , and leades the soule according to the nature of the soule , the spirit of god preserves things in the manner of doing of things , it is the manner of doing of the reasonable creature , to doe things freely , therefore the spirit working upon the soule it preserves that modus , though it worke effectually upon the soule , and the more effectually it workes upon the soule , the more free the soule is , because it seeth reason to doe good ; therefore the more we give to the spirit in the question of grace , and nature , the more we stablish liberty and prejudice it not : where these three or foure rules are observed , there liberty is preserved , though there be a mighty working of the holy spirit , as. first , where the will chooseth , and makes choise , and inclines to a thing with the advisement of reason , alway that must be , or else it is not a humane action , now when the spirit of god sets the will at liberty , a man doth that he doth with full advisement of reason , for though god worke upon the will it is with inlightning of the understanding at the same time , and all grace in the will comes through the understanding as all heate upon inferiour things it comes with light , so that though heate ch●rish the earth , it comes with light , so all the worke upon the soule , is by the heate of the spirit , but it comes from the light of the understanding so the freedome of the soule is preserved , because it is with light . againe , where freedome is , there is a power to apprehend other things , as well as that it doth , to reason on both sides , i may doe this or that , for that power to reason on both sides , is proper to the soule alway : now grace takes not alway that power to reason on both sides , for when a man is set at liberty from the base slavery of ill , to doe good , he can reason with himselfe , i might have done this , and that if i would be damned , so that the judgement is not bound to one thing onely but the judgement tells him , hee might have done otherwise , if he would , but he sees hee must doe this if hee will not bee damned . againe , where there is liberty , and freedome there is an enla●gement to understand more things then one , or else there were no freedome , and though the soule bee determined to chuse one thing , and not many , yet of it selfe it hath power to choose many things : to make this cleere a little , some creatures are confined to one thing , out of the narrownesse of the parts they have , some are confined to one thing out of the largenesse of parts , these seeme contrary , but thus , i will give this instance to make it cleere ; the creature that is unreasonable , is alway confined to one manner of working , because they want understanding to worke in a diverse manner ; birds make their nests , and bees make their hives alwayes after one manner , because of their narrownesse , that they have not choyse . now when the spirit sets a man at liberty to holy things , he is confined to good , especiall this is in heaven , this is out of largenesse of understanding , apprehending many goods , and many ills , and that good that hee conceives to be the best good out of a large understanding he is determined , to that one , so that though the spirit of god take away as it were that present liberty that a man cannot doe ill , it will not suffer him to be so bad as he was , yet it leaves him in a state of good to doe a multitude of good things . and then though it confine him to a state of happinesse , that he cannot will the contrary , yet here is no liberty taken a way , because it is done out of strength of knowledge , not out of narrownesse , because there is no more things for him to judge , but out of largenesse , telling him this is the best of all , and carries all the soule after it , the glory of heaven robbes not a man of is power . what is the reason , they are determined eternally to that that is good ? is it for want of understanding that the angels choose not ill ? no , they know what ill is by speculation , but there is a strength of understanding to know that that is good , and the understanding where it hath a full light , it carries the will to choose , therefore where the spirit of the lord is , there is liberty , notwithstanding all objections to the contrary , the spirit takes not away , nay it strengthneth , the liberty of the soule : it is an idle objection and a great stay of many that are willing to be deceived : oh if grace confine a man , determine him , as the word is , sway him one way perpetually , that hee holds on to the end , and leaves him not at liberty to his will , this confining and swaying one way , it is an abridging him of his liberty , &c. no , for it comes not from weakenesse of understanding , but from strength of understanding , and it is perfect liberty to doe well : therefore on the contrary , it is so farre from abridgeing the liberty of the soule that it cannot doe ill , or that it cannot but persevere , to doe good , that ●t is the strength of liberty . for i would know whether the first adams liberty , were greater or the liberty in heaven the second adams liberty ? our liberty in grace , or that in glory ? the liberty of the first man was , that he might not sinne , if hee would ? the liberty of christ , was that he could not sinne at all : which thinke you was the chiefe , he that could not or hee that might sinne , if hee would ? was there not a more gracious , and blessed liberty in christ , than in adam , when he might not sinne if he would . is this a worse liberty then when a man cannot sinne , so when the spirit of god beares that sway over the soule , and takes away that potentiallity , and possibility to sinne , that a man cannot sinne , because hee will not , his will is so carried by the strength of judgement : this is the greatest good , i will not moove out of this circle , if i goe out of this i shall be unhappy , and this is the greatest liberty of all . what doe we pray in the lords prayer but for this liberty ? thy will bee done , that is , take me out of my owne will more , and more , conforme my will to thine in all things , the more i doe so , the more liberty i have , the strength of that petition is , that we may have perfect liberty in serving god. the greatest , and sweetest liberty is , when wee have no liberty to sinne at all , when we cannot sinne , it is greater chastity not to have power to resist to be impregnable in continence , and sobriety , when there is such a measure of these graces , as they are not to bee overcome , it is greater strength than when they may be prevailed over , so men mistake to thinke this the greatest liberty to have power to good or evill , that is , the imperfection of the creature ; man was at the first created free to either good or evill of himselfe , that he might fall of himselfe , this was not strength , but a thing that followed the creature , that came out of nothing , and that was subject to fall to his owne principles againe , but to have the soule stablished that it shall not have freedome to ill , it is so stablished in good , it hath the understanding so englightned , and the will so con●irmed and strengthned , that it is without danger of temptation , that is properly glorious liberty , and that is the better endowment of both , so that we see it cleerely , that grace takes not away liberty , but establisheth it . now besides this inward spirituall liberty , that we have by the spirit , there is an outward preserving liberty that must bee a little touched , and that is two fold . a liberty of preaching the gospell , and a liberty of discipline as well call it , of government , that is in the church of god , and should be ( at least ) in all places , because wee are men , and must have such helpes . now these are liberties that the spirit bestowes upon the church , wheresoever there is an inward spirituall liberty men are brought into the church by the liberty of the gospell , and preserved by government : there must be a subjection to pastors , there must be teaching , and some discipline , or else all will be in a confusion . now this inward liberty is wrought by the liberty of the gospell ? quest. what is the liberty of the gospell ? ans. when there is a blessed liberty in the church , to have true liberty opened , the charter of our liberty . quest. what is the charter of our liberty ? answ. the word of god , when the charter , and patent of our liberty is layd open , in laying it open , we come to have interest in those liberties , therefore , the liberty of the temple , the liberty of the church , of the word and sacraments , and some order in the church with it , it brings in spirituall liberty and preserves it , it is as it were the bonds , and sinewes of the church : now where the spirit of god is with the gospell , there is this liberty of the gospell , there are the doores of the temple and sanctuary set open , as blessed be god , this kingdome hath had , with the spirituall liberty , there is an outward liberty of the tabernacle of god , and the house of god , that wee can all meete to heare the word of god , and to receive the sacraments , that we can all meete to call upon god in spirit , and in truth , and these outward liberties beloved are blessed liberties ? for where god gives these outward liberties , hee intends to bestow , and to convey spirituall liberty : how shall we come to spirituall liberty without unfolding the charter , the word of god ? therefore christ hath established a ministery , apostles , and doctors , and pastors to edifie the church , to the end of the world ; and therefore wee see where there is no outward liberty of unfolding the word , where there is no outword liberty of the ministery , there wants this inward liberty : for god by the preaching of the gospell , sets us at liberty . againe when christ preached the gospell first , it was the yeere of iubile . now in the yeare of iubile , all servants were set at liberty , and those that had not sold their inheritances might recover them againe , if they would : this iubile was a type of the spirituall liberty that the gospel sets us at : those that have served sinne , and sathan before , if they will regard the gracious promises of the gospell , they may of slaves of sinne and sathan , become the free men of iesus christ. but in those times some would be servants still , and would not be set at liberty , their eares were boared for perpetuall slaves , and it is pitty but their eares should be boared for everlasting slaves , that now in the glorious iubile of the gospell , resolve still to be slaves . when a proclamation of liberty was made to come out of babylon all that would , many would sticke there still ; so many are in love with egypt and babylon , and slavery , it is pitty but they should bee slaves : but those that have more noble spirits , as they desire liberty , so they should desire spirituall liberty especially , and here you see how to come by it , where the spirit of the lord is , there is liberty , and where the ordinance of god is , that is , the ministery of the spirit , there is the spirit , where these outward liberties are , it is a signe that god hath an intendment to set men at spirituall liberty . those therefore that are enemies of the dispensation of the gospell , in the ministery , they are enemies to spirit●all liberty , and it is an argument that a man is in bondage to sathan , when hee is an enemy any way of the unfolding of the word of god , for it is an argument that he is licentious , that he will not be called to spirituall liberty , but live according to the flesh , when he will not heare of the liberty of the spirit , as you have some kinde of men , that account it a bondage ; let us breake their bonds , and cast away their coards , why should we be tyed with the word , and with these holy things ? it is better that wee have no preaching , no order at all , but live every man as he would , though they speake not so in words , yet their lives and prophane carrige , shew that they regard not outward liberties , and that argueth that they are in spirituall bondage , and that they have no interest in spirituall liberty , because they are enemies of that whereby spirituall liberty is preserved . therefore the gospell is set out by that phrase , the kingdome of god , not onely the kingdome of god set up in our hearts , the kingdome of the spirit , but likewise where the gospell is preached , there is the kingdome of god , why ? because with the dispensation of divine truth , christ comes to rule in the heart , by the outward kingdome comes the spirituall kingdome , they come under one name . therefore those that would have the spirituall kingdome of god , by grace and peace to rule in their hearts , till they reigne for ever in heaven , they must come by this doore , by the ministery , by the outward ordinance , the ordinance brings them to grace , and grace to glory , and it is a good and a sweete signe of a man spiritually set at liberty , brought out of the kingdome of sathan , and freed from the guilt of sinne , and from the dominion of sinne , which is broken in sanctification , when we can meekely and cheerefully submit to the ordinance of god , with a desire to have his spirituall thraldome discovered , and to have spirituall duties unfolded , and the riches of christ layd open , when hee heares these things , with a tast , and relish , and a love , it is a signe god loves his soule , and that he hath interest in spirituall liberty , because he can improve the charter of his soule so well , where the spirit of the lord is , there is liberty . and besides this liberty in this world , there is a liberty of glory , called the liberty of the sonnes of god ; the liberty of our bodies from corruption , the glorious liberty in heaven , when we shall be perfectly free ; for alas in this world we are free to fight , not free from fight , and we are free not from misery , but free from thraldome to misery , but then we shall be free from the encounter and incombrance , all teares shall be wiped from our eyes , wee shall be free from all hurt of body , in sickenesse and the like , and free from all the remainders of sinne in our soules , that is perfect liberty , perfect redemption and perfect adoption , both of body and soule : and that we have by the spirit too , for where the spirit of god is , there is that to in this world , in the beginnings of it : for beloved what is peace of conscience , and joy in the holy ghost ? is it not the beginnings of heaven ? is it not a grape of the heavenly canaan ? is not the spirit that wee have here , an earnest of that inheritance ? an earnest penny , and an earnest is a peece of the bargaine , it is never taken away , but is made up with the bargaine , therefore when by the spirit , we have the beginnings of grace , and comfort , we have the beginnings of that glorious liberty , and it assures us of that glorious liberty as sure as we have the earnest ; for god never repents of his bargaine that he makes with his children ; grace in some sort is glory , as we see in the next verse ; because grace is the beginning of glory , it frees the soule from terrour , and subjection to sinne , from the thraldome of sinne , so the life of glory is begunne in grace , we have the life of glory begunne by the spirit , this glorious life . vse . 1 if we have all these blessed liberties in this world and in that to come ▪ by the spirit , then we should labour to have the spirit of christ , or else we have no liberty at all , and labour every day more , and more to get this spirituall liberty in our consciences , to have our consciences assured by the spirit that our sinnes are forgiven , and to feele in our consciences a power , to bring under sinne , that hath tyrannized over us before , let us every day more and more labour to finde this spirituall liberty , and prize dayly more the ordinances of god , sanctified to set us at liberty , attend upon spirituall meanes , that god hath sanctified wherin he will convey the spirit , there were certaine times wherein the angell came to stirre the waters of the poole , so the spirit of god stirres the waters of the word , and ordinances , and makes them effectuall , attend upon the ordinances of god , the communion of saints , &c. and the spirit of god will slide into our soules in the use of holy meanes , there is no man but hee findes experience of it , he findes himselfe raysed above himselfe in the use of holy meanes . the more we know the gospell , the more we have of the spirit , and the more spirit we have , the more liberty we enjoy : if we prize and value outward liberty as indeede we doe , and wee are naturally moved to doe it , how should wee prize the charter of our spirituall liberty , the word of god ? and the promises of salvation , whereby wee come to know all our liberty , where we have all the promises opened to us ; the promise of forgivenesse of sinnes , of necessary grace , the promise of comfort in all conditions whatsoever : therefore let us every day labour to grow farther and farther both in the knowledge , and in the taste , and feeling of this spirituall liberty . vse 2 oh beloved what a blessed condition it is , to have this spirituall liberty , doe but see the blessed use , and comfort of it , in all conditions ; for if a man hath the spirit of god , to set him at spirituall liberty in all temptations , either to sinne , he hath the spirit of god to free him from temptation ; or if temptation catch hold on him for sinne , he hath the spirit of god to flye too , the blood of christ , to shew that if he confesse his sinnes , and lay hold on christ , he hath pardon of sinne , and the blood of christ speakes better things , than the blood of abel , it speakes mercy and peace , if hee by faith sprinkle it upon his soule , if he know the liberty of justification , and make use of it ; what a blessed liberty is this , when wee have sinned ? in restraint of the outward man , if ever god restraine us to humble us , what a blessed thing is this , that the spirit is at liberty ? and that is the best part of a man ; a man may have a free conscience , and minde in a restrayned condition , and a man may be restrayned in a free state , in the guilt of sinne , bound over to the wrath of god , and bound over to another evill day , a man in the greatest thraldome , may have liberty , what a blessed condition is this ? so in sickenesse to consider that there is a glorious liberty of the sonnes of god , and a redemption of body , as well as of soule , that this base body of mine shall bee like christs glorious body , that there is a resurrection to glory , the resurrection will make amends for all these sicknesses , and ills of body , what a comfort is it to thinke of the resurrection to glory . and to when death comes to know that by the blood of christ , there is a liberty to enter into heaven , that christ by his blood hath opened a passage to heaven . and so in all necessities to thinke i have a liberty to the throne of grace , i am free of heaven , i am free of the company of saints in earth , and in heaven too , i am free to have communion with god , i have a freedome in all the promises , what a sweet thing is this , in all wants , and necessities to use a spirituall liberty , to have the eare of god , as a favourite in heaven , not onely to be free from the wrath of god , but to have his favour , to have his eare in all our necessities , what a blessed liberty is this ? that a man may goe with boldnesse to the throne of grace , by the spirit of christ ? beloved it is invalluable , there is not the least branch of this spirituall liberty , but it is worth a thousand worlds , how should we value it ? and blesse god for giving christ to wroke this blessed liberty , and for giving his spirit to apply it to us more and more , and to set us more and more at spirituall liberty , for both the father , and the sonne , and the holy ghost , all joyne in this spirituall liberty ; the father gives the sonne , and he gives the spirit , and all to set us free : it is a comfortable and blessed condition . vse . 3 but how shall we know whether we be set at liberty or no ? because all will pretend a liberty from the law , and from the curse of god , and his wrath in justifica●ion , and though it be the foundation of all , i will not speake of that , but of that that alwayes accompanies i● , a liberty of holinesse , a liberty to serve god , a liberty from bondage , to lusts , and to sathan . therefore , wheresoever the spirit of god is , there is a liberty of holinesse , to free us from the dominion of any one sinne , we are freed to serve him in holinesse all the dayes of our lives , where the spirit therefore is it will free a man from thraldome to sinne , even to any one sinne : for the spirit discovers to the soule , the odiousnesse of the bondage , for a man to be a slave to sathan , who is his enemy , a cruell enemie , what an odious thing is this ? now whosoever is in thralled to any lust , is in thraldome to sathan by that lust , therefore where this liberty is , there cannot be slavery to any one lust ; sathan therefore cares not how many sinnes one leaves , if he live in any one sinne , for hee hath them in one sinne , and can pull them in by one sinne , as children when they have a bird they can give it leave to flye , so it bee in a string , to pull it backe againe , so sathan hath men in a string , if they live in any one sinne , the spirit of christ is not there , but sathans spirit , and he can pull them in when hee will. the beast that runnes away with a coard about him , he is catched by the coard againe , so when we leave many sinnes , and yet notwithstanding carry his coards about us , hee can pull us in when hee lists , such are prisoners at liberty more than others , but notwithstanding they are slaves to sathan by that , and where sathan keepes possession by one sinne , and rules there , there is no liberty : for the spirit of sanctification where it is , is a counterpoyson to the corruption of nature , and it is opposite to it , in all the powers of the soule , if suffers no corruption to get head . againe where this liberty from the spirit is , there is not onely a freedome from all grosse sinnes , but likewise a blessed freedome to all duties , an inlargement of heart to duties , gods people are a voluntary people , those that are under grace , they are annointed by the spirit , and the spirituall annoyntment makes them nimble , christian is nothing but annointed ; now he that is truely annoynted by the spirit , is nimble and quicke , and active in that that is good in some degree , and proportion , one use of annoynting is to make the members nimble , and agile , and strong , so the spirit of god is a spirit of chearefulnesse , and strength where it is , therefore those that finde some chearefulnes , and strength to preforme holy services , to heare the word , to pray to god , and to performe holy duties , it is a signe that this comes from the spirit of god , the spirit sets them at this liberty , because otherwise spirituall duties , are as opposite to flesh , and blood , as fire and water . when we are drawne therefore to duties , as a beare to stake , as we say with forraigne motives , for feare , or out of custome , with extrinsicall motives , and not from a new nature , this is not from the spirit , this performance is not from the true liberty of the spirit ; for the liberty of the spirit is , when actions come off naturally without force of f●are or hope , or any extrinsicall motive ; a childe needes not extrinsicall motives , to please his father , when hee knowes he is the child of a loving father , it is naturall , so there is a new nature in those that have the spirit of god to stirre them up to duty , though gods motives may helpe as the sweete incouragements and rewards , but the principall is to doe things naturally , not for feare , or for giving content to this or that man. artificiall things move from a principle without them , therefore they are artificiall : clockes and such things have weights that stirre all the wheeles they goe by ▪ and that moove them , so it is with an artificiall christian , that composeth himselfe to a course of religion , he moves with weights without him , he hath not an inward principle of the spirit to make things naturall to him , and to excite and make him doe things na●urally , and sweetely , where the spirit of god is , there is freedome , that is , a kinde of naturall freedome not forced , nor moved by any sorraigne extrinsicall motive . againe where the freedome of spirit is , there is a kinde of courage against all opposition whatsoever joyned with a kinde of light , and strength of faith breaking through all opposi●ions , a consideration of the excellent state i am in , of the vilenesse of the state we are mooved to by opposition , when the spirit discovers these things with a kinde of conviction , what is all opposition , to a spirituall man ? it addes but courage , and strength to him to resist , the more opposition the more courage he hath , in acts , 4. when they had the spirit of god , they opposed opposition , and the more they were opposed , the more they grew , they were cast in prison , and rejoyced , and the more they were imprisoned the more couragious they were still , there is no setting against this winde , nor no quenching of this fire , by any humane power , where it is true ; for the spirit of god where it sets a man at liberty indeed , it gathers strength by opposition . see how the spirit triumphed in the martyres over all opposition , fire , and imprisonment and all , the spirit in them set them at liberty , from such base feares , that it prevailes in them over all . the spirit of god where it is , is a victorious spirit , it frees the soule from base feares of any creature , if god be on our side who shall bee against us ? it is sayd of saint stephen , that they could not withstand the spirit by which he spake , and christ promiseth a spirit , that all the enemies shall not bee able to withstand , so those that are gods children , in the time of opposition , when they understand themselves , and that to which they stand , god gives them a spirit , against which all their enemies cannot stand , the spirit of christ in stephen put such a glory upon him , that he looked as if he had beene an angell , so the spirit of liberty where it is , it is with boldnes , and strength and courage , against opposition : those therefore that are awed with every petty thing for standing in a good cause , they have not the spirit of christ , for where that is , if frees men from these base feares , especially if the cause be gods. againe , where the spirit of liberty is , it gives boldnesse with god himselfe , and thus it is knowne especially where it is , where the spirit is , there is liberty , what to doe ? even to goe to god himselfe , that otherwise is a consuming fire ; for the spirit of christ goes through the mediation of christ to god , christ by his spirit leades us to god , he that hath not the spirit of god cannot goe to god with a spirit of boldnesse , therefore when a man is in affliction , in the time of temptation , or great affliction , especially when there is opposition , hee may best judge what hee is in truth , when a man is in temptation , or opposition from the world , within or without , and can goe boldly to god and powre out his soule to god freely , and boldly as to a father , this comes from the spirit of liberty : where the spirit of christ is not though the parts be never so strong , or never so great , it will never doe thus , take another man in the time of extremity , he sinkes , but take a child of god in extremity , yet he hath a spirit to goe to god , and to cry abba father , to goe in a familiar manner to god , saul was a mighty man , when he was in anguish ; hee could not goe to god ; caine could not goe to god ; iudas a man of great knowledge , hee could not goe to god , his heart was naught , hee had not the spirit of christ , but the spirit of the devill , and the spirit of bondage , bound him over for his treason , to hell , and destruction , because he had not the spirit to go to god , but accounted him his enemy , he had betrayed christ , if he had said as much to god , as he did to the scribes , and pharisees . he might have had mercy , in the force of the thing . i speake not of the decree of god , but in the nature of the thing it selfe , if hee had said so much to christ and to god , he might have found mercy , so let a man be never so great a sinner , if he can goe to god , and spread his soule , and lay open his sinnes , with any remorse , if hee can come , and open his soule in confession , and in petition , and begge mercy of god , in christ , to shine as a father upon his soule , this spirit of liberty to goe to god , it argues that the spirit of christ is there , because there is liberty to goe to god ; in rom. 8. speaking there of comfort in afflictions , this is one among the rest , that the children of god have the spirit of god , to stirre up sighes , and groanes . now where the spirit of god stirres up sighes , and groanes , god understands the meaning of his owne spirit , there is the spirit of liberty , and there is the spirit of sons , for a spirit of liberty is the spirit of a sonne , a man may know that hee is the sonne of god , and a member of christ , and that he hath the spirit of liberty in him , if he can in affliction , and trouble , sigh and groane to god in the name and mediation of christ , for the spirit stirres up groanes , and sighes , they come from the spirit . that familiar boldnesse whereby wee cry , abba , father , it comes from sonnes , they onely can cry so , this comes from the spirit , if we be sonnes , then wee have the spirit , whereby we cry abba father , so if wee can goe to god with a sweete familiarity , father have mercy upon mee , forgive mee , looke in the bowels of pitty upon mee , this sweete boldnesse , and familiarity , it comes from the spirit of liberty , and shewes that wee are sonnes , and not bastards . your strong , rebellious , sturdy hearted persons , that thinke to worke out their misery , out of the strength of parts , and friends , &c. they dye in despaire , their sorrowes are too good for them , but when a broken soule goes to god in christ with bo●●nesse , this opening of the soule to god , it is a signe of liberty , and of the liberty of sonnes , for this liberty here , is the liberty of sonnes , of a spouse , of kings , of members of christ , the sweetest liberty that can be imagined , it is the liberty that those sweete relations breede of a wife to the husband , and of loving subjects to their prince , and of children to their father , here is a sweet liberty , and where the spirit of god is , there is all this sweete liberty . there are three degrees that a man is in , that is in the way to heaven . the state of nature , when he cares neith●● for heaven nor hell , in a manner , so he may have sensuall nature pleased , and goe on without feare or wit , without grace , nay without the principles of nature , so hee may satisfie himselfe in a course of sin , that is the worst state , the state of nature . but god , if hee belong to him , will not suffer him to bee in this sottish , and bruitish condition long , but brings him under the law , that is , hee sets his owne corrupt nature before him , he shewes him the course of his life , and then hee is afraid of god , depart from me , i am a sinner , as adam , hee ranne from god when hee had sinned , that was sweete to him before , so a bruite man , when he is awakened with conscience of sinne , considering that there is but a step betweene him & hel , & considering what a god hee hath to deale with , and that after death , there is eternall damnation , when the spirit of god hath convinced him of this , then hee is in a state of feare , and when hee is in this state , hee is unfit to have liberty to runne to god , he useth all his power , to shift from god all he can , and hates god , and wisheth there were no god , and trembles at the very thought of god , and of death , &c. oh , but if a man belong to god , god wil not leave him in this condition , ( and though this be better then the first , it is better that a man were out of his wits almost , then to bee senselesse as a blocke ) there is another condition spoken of here , that is , of liberty when god by his spirit discover● to him in christ , 〈◊〉 of sinnes , the gracious face of god , ready to receive him , come unto me all ye that are weary , and heavy laden , faith christ , and where sinne hath abounded , grace more abounds , when a man heares this still sweet voyce of the gospell , hee begins then to take comfort to himselfe , then hee goes to god freely : now all in this state of freedome , take them at the worst , they have boldnes to goe to god ; david in his extremity , hee runnes to god , david trusted in the lord his god , when he was at his wits end , what doth saul in his extremity ? he runs to his swords point , take a man under nature , or under the law , in extremity , the greater wit he hath , the more hee intangleth himselfe , his wit serves to intangle him , to weave a web of his owne despaire ; but take a gracious man , that is acquainted with god in christ , in such a man there is a liberty to goe to god , at the lowest , for hee hath the spirit of christ in him , what did the spirit in christ himselfe direct him to doe , at the lowest ? oh my god , my god , in the deepest discertion , yet my god , there was a liberty to goe to god , so take a christian that hath the same spirit in him , as indeed he hath my god still , he ownes god , and knows him in all extremity . many are discovered hence , to have no spirit of god in them , in trouble , whether goe they ? to their purse , to their friends to any thing , they labour to overcome their troubles one way or other , by phisicke and the like , but never to goe with boldnesse and comfort , and a kind of familiarity to god , they have no familiarity with god , therefore they have not a spirit of liberty . againe , where this spirit of liberty is , as there is a freedome to goe to god , so in regard of the creature , and the things here below , there is a freedome from popular , vulgar conceites , from the errors of the times , and the slavish courses of the times . there are alway two sorts of wicked persons in the world ; the one who accounts it their heaven , and happinesse , to domineere over others , to bring them into subjection , and to rule over their consciences if they can , and sell all to please them , conscience , and all : another sort againe , so they may gaine , they will sell their liberty , their reason , and all , if it be but for a poore thing , so they may get any thing that they value in the world , to make them beasts , as if they had no reasonable understanding soules , much lesse grace , betweene those two , some domineering , and others beastly serving ; a few that goe upon tearmes of christianity , are of sound judgement , now where the spirit of god is , there is liberty , that is , a freedome not to inthrall our judgements to any man , much lesse conscience . the judgement of man enlightned by reason , is above any creature , for reason is a beame of god , and al the persons in the world ought not to think to have power over a man , to say any thing against his knowledge , it is to say against god , if it be but in civill matters , be it what it will , judgement is the sparke of god , nature is but gods candle , it is a light of the same light that grace is of , but inferiour , for a man to speake against his conscience to please men , where is liberty ? for a man to inthrall his conscience to please another man , no man that hath the spirit of a man will be so pharisaicall , to say as another man saith , and to judge as another man judgeth , and to doe all , as an other man doth , without seeing some reason himselfe , going upon the principles of a man himselfe . it is true of a man , as a man unlesse he will unman himselfe . it is much more true of a christian man , he will not for base feares , and ingagements , inthrall his conscience , and sell heaven and happinesse , and his comfort , for this and that , and those that doe it though they talke of liberty , they are slaves , though they domineere in the world , the curse of caine is upon them , they are slaves of slaves . therefore , where the spirit of christ is , there is an independant liberty , a man is independant upon any other man , further then he sees it agrees wi●h the rules of religion , and he is dependant onely upon god ▪ and upon divine principles and grounds . the apostle saith , the spirituall man judgeth all things , and is judged of none : so farre as a man is led with the spirit , he discernes things in the light of the spirit , hee judgeth all things to be as they are , in the light of the spirit , and is judged of none , his meaning is not , that none will usurpe judgement of him , for that they will do , the emptyest men are most rash , and censorious , but he is judged of none aright , it is a fooles bolt , but the spirituall man indeed , passeth a right verdict , upon persons , and things , as farre as he is spirituall ; and that is the reason that carnall men , especially hate spirituall men above all things ; they hate men that have a naturall conscience , that judge according to the light of reason , for that is above any creature , when a man will not say white is blacke , that good is evill , to please any man in the world , a man that hath a naturall conscience will not doe this , and this is very distastefull , where men idolize themselves they love not such , but such as are slaves to them , but much more when a man is spirituall he j●dgeth all things , and censureth them , and their courses , for he is above all , and seeth all beneath him , therefore the greatest men in the world are holy men , they are above all other men , and without usurpation , they passe a censure upon the course and state of other men , though they be never so great ( howsoever the image of god is upon them , in regard of their authority , and the like : ) yet in their dispositions they are base , and slaves to their corruptions , and to sathan , they are not out of the base rancke of nature , now a man that is a child of god , hee is taken into a better condition , and hath a spirituall liberty in him ; hee judgeth all things , and is judged of none , they may call him this and that , it is but malice , and a spice of the sinne against the holy ghost , but their hearts tells them he is otherwise , he shall judge them ere long , for the saints shall judge the world , therefore christians should know , and take notice of their excellency , where the spirit of god is , there is liberty to judge all things as farre as they come within their reach and calling , to judge aright of all things ; therefore we should know how to maintaine the credite of a christian , that is , to maintaine a liberty independant upon all but god , and other things with reservation , as farre as they agree with conscience and religion : thus we see , how we may judge of this liberty ; where the spirit of the lord is , there is liberty . he doth not say licenciousnesse to shake off all governement : for by too much licenciousnesse , all liberty is lost , but where the spirit of god is , there is liberty : for a true christian is the greatest servant , and the greatest freeman in the world , for he hath a spirit that will yeeld to none , in things spirituall he reserves a liberty for his judgement , yet for outward conformity of life and conversation , he is a servant to all , to doe them good , love makes him a servant . christ was the greatest servant that ever was , he was both the servant of god , and our servant : and there is none so free , the greater portion of the spirit , the more inward and spirituall freedome ; and the more freedome , the more disposition to serve one another in love , and to doe all things , that a man should doe outwardly : all things that are lawfull , we must take heede of that , mistake not this spirituall liberty , it stands with conformity , to all good lawes , and all good orders , and there is a great mistake of carnall men for want of this , they thinke it liberty to doe as men list ; it is true , if a man have a strong and a holy understanding , to be a good leader to it , but it is the greatest bondage in the world , to have most freedome in i●l , as i sayd before , those that are most free in ill , are most slaves of all , for their corruptions will not suffer them to heare good things , to bee where good things are spo●en , to accompany with those that are good , their corruptions hath them in so narrow a custodie , some kinde of men their corruptions are so malignant and binding , that they will not suffer them , to be in any opportunity , wherein their corruptions may be restrayned at all , but they hate the very sight of persons that may restraine them , and all lawes that might restraine them . now this is the greatest slavery in the world , for a man to have no acquaintance , with that that is contrary to his corrupt disposition . well , new lords new lawes , as soone as ever a man is in christ , and hath christs spirit , he hath another law in his soule to rule him , contrary to that that there was before , before he was ruled by the law of his lusts , that carried him whither he would , but now in christ he hath a new lord , and a new law , and that rules him according to the regiment of the spirit , the law of the spirit of life in christ , hath freed me from the law of sinne and of death . vse . 4 againe , seeing where the spirit of god is , there is this sweete and glorious liberty , let us take heede by all meanes that we doe not grieve the spirit , when wee finde the holy ghost , in the use of any good meanes to touch upon our soules , oh give him entrance , and way to come into his owne chamber , as it were to provide a roome for himselfe , as cyprian saith , consecra habitaculum , &c. enter into thy bed chamber , consecrate a habitation for thy selfe , so let us give him way to come into our soules , when hee knockes by his sweete motions . wee that live in the church , there is none of us all but our hearts tell us that we have of●en re●isted the holy ghost , we● might have beene saved , if we had not beene rebellious , and opposite ; grieve not the spirit by any meanes . quest. how is the spirit grieved ? ans. especially these two or three wayes . answ. the spirit being a spirit of holinesse , is grieved with uncleane courses , with uncleane motions , and words , and actions , he is called the holy spirit , and he stirres up in the soule holy motions like himselfe , he breathes into us holy motions , and hee breathes out of us good , and holy , and savory words , and stirres us up to holy actions . now when we give liberty to our mouthes , to speake rottenly , to sweare , ( i am ashamed almost to name that word ) when we give liberty to such filthinesse , is not this a grieving of the spirit , if we have the spirit at all ? if wee have not a care to grieve our selves , doe we not grieve all about us , therefore take heed of all filthy unholy words , thoughts , or carriages , it grieves the spirit . then the spirit is a spirit of love , take heede of cankor , and malice , wee grieve the spirit of god by cherishing cankor , and malice , one against another , it drives away the sweete spirit of love , therefore make conscience of grieving the spirit , he will not rest in a malicious heart , who is the spirit of love . againe , the spirit of christ , wheresoever it is , it is joyned with a spirit of humility , god gives grace to the humble , it empties the soule , that it may fill it , it empties it of what is in it of windy vanity , and fills it with it selfe , therefore those that are filled with vaine , high , proud conceites , they grieve and keepe out the good spirit of god ; for wee should empty our soules , that the spirit of god may have a large dwelling there , or else we grieve the spirit ; in a word , any sinne against conscience , grieves the spirit of god , and hinders spirituall liberty , because where the spirit of god is , there is liberty ; would we preserve liberty ? we must preserve the spirit , if we sinne against conscience , wee hinder liberty every way , we hinder our liberty to good duties , when a man sinnes against conscience , hee is dead to good actions , conscience tells him , why doe you goe about it , you have done this and that ? he is shackled in his performances , he cannot goe so naturally to prayer , and to hearing , conscience layes a clogge upon him , hee is shackled , in prayer especially he hath not liberty to the throne of grace , how dares hee looke to heaven , when hee hath grieved the spirit of god and broken the peace of his conscience ? what communion hath he with god , so it hinders peace with god , a man cannot looke christ in the face , as a man when hee hath wronged another man , he is ashamed to looke on him , so the soule when it hath runne into sinnes against conscience it is ashamed to looke on christ , and to goe to god againe , therefore any sinne against conscience grieves the spirit , and hinders all sweete liberty that was before , it takes away the degree of it . it hinders boldnesse with men : for what makes a man couragious in his dealings with men ? a cleere conscience ; let it be the stoutest man in the world , let him maintaine any lust against conscience it will make him so farre a slave , for when it comes to the crossing of that lust once , then you shall see he will even betray all his former stoutnesse , and strength , if a man be covetous , and ambitious , he may be stout for a time , but when he comes to bee crossed it will take away all liberty , that a man hath to cherish any sinne . in a word , to preserve this liberty , let us goe to christ , from whom wee have this liberty , complaine to him , when wee finde any corruption stirring , goe to the lord in the words of s. austine and say , now lord free me from my necessities , i cannot serve thee as i should doe , nor as i would doe , i am inthralled to sinne , but i would doe better , i cannot doe so well as i would , free mee from my necessities : complaine of our corruptions to god ; as the woman in the law , when ●he complayned , if she were assaulted , she saved her life by complaying , so let us complaine to christ , if we finde violence offered to us by our corruptions , i cannot by my owne strength set my selfe at liberty from this corruption , lord give mee thy spirit to doe it , set me more and more at liberty , from my former bondage , and from this that hath inthralled me , so complaine to christ , and desire him to doe his office ; lord thy office is to dissolve the workes of the devill : and goe to the spirit , it is the office of the holy ghost to free us , to be a spirit of liberty : now desire christ and the holy ghost to doe their office of setting us at spirituall liberty : and this we must doe in the use of meanes , and avoyding of occasions , and then it will be efficatious to preserve that spirituall liberty , as will tell our consciences that wee are no hypocrites , and that will end in a glorious liberty in the life to come . and let this be a comfort to all poore strugling , and striving christians , that are not yet set at perfect liberty from their lusts and corruptions ; that it is the office of the spir●t of christ , as the king of the church , it is his office by his spirit to purge the church perfectly , to make it a glorious spouse ; at last he will doe his owne office , and besides this liberty of grace joyned with conflict in this world there is another liberty of glory , when i shall bee freed from all oppositions without , and from all conflict and corruption within ▪ it is called the liberty of the sonnes of god , rom. 8 and those that looke not more and more , for the gracious liberty to be free from passions , and corruptions here , they must not looke for the glorious liberty in heaven , but those that live a conflicting life , and pray to christ more and more for the spirit of liberty , to set up a liberty in us , these may looke for the liberty of the sonne of god , 〈◊〉 will be ere long , when wee shall be out of reach , and free from corruption , when the spirit of god shall be all in all . now our lusts will not suffer the spirit to bee all in all , but in heaven he shall , there shall be nothing to rise against him : this that hath beene spoken shall suffice for that 17. verse , the lord is the spirit , and where the spirit of the lord is there is 〈◊〉 : i proceede to the next verse , which i purpose to dwell more on . verse . xviii . but we all as in a glass , with open face behold the glory of the lord , and are changed into the same image , from glory to glory , as by the spirit of the lord. as the sunne riseth by degrees , till he come to shine in glory , so it was with the sonne of righteousnesse , hee discovered himselfe in the church by little and little : the latter times now are more glorious than the former ▪ and because comparisons give lustre , the blessed ▪ apostle to set forth the excellency of the administration of the covenant of grace under the gospell , he compares it with the administration of the same covenant in the time of the law , and in the comparison prefers that administration under the gospell , is more excellent . now besides other differences in the chapter , he insists upon three especially , they differ in generality . evidence . efficacie . first in regard of the generalitie we all now with open face &c. moses onely beheld the glory of the lord in the mount , but we all , not all men , but all sound christians that have their eyes opened , all sorts of beleevers , behold this glory : in spirituall things there is no envie , every one may be partaker in solidum , intirely of all . envie is in the things of this life , where the more one hath , the lesse another hath , it is a matter of glory , and excellencie , the more are partakers of spirituall things : the iewes rejoyced that the gentiles should be called , and wee now rejoyce in hope , and should rejoyce mervelously , if we could see it effected , that the iewes should be taken in againe ; the more the better , wee all . and then for evidence , we behold with open face , that is , with freedome , and boldnesse , which was not in the time of the law , for they were affraid to looke upon moyses , when hee came downe from the mount , his cou●●enance was so majesticall and ●●●rible , but we all with open face , freely , boldly , and cheer●fully , looke , upon the glory of god in the gospell ; the light of the gospell is an alluring com●●rting light , the light of the law was dazelling and terrifying . as in , a glasse , they beheld god in a glasse , but it was not so cleere a glasse , they beheld him as it were in the water , wee behold him , in christ●ll , we see god in the glasse of the word , and sacraments , but they in a wor●● of ceremonies , chris● was to them swadled , and wrapped up in a great many types . and then for the power and efficacie , the gospell is beyond the law , the law had not power to convert , to change into its owne likenesse , but now the gospell , which is the ministry of the spirit ; it hath a transforming , changing power , into the likenesse of christ , whom it preacheth , we are changed from glory to glory ▪ it is a graduall change , not all at once , but from glory to glory , from one degree of grace to another , for grace is here called glory , we are changed from the state of grace , till he come to heaven the state of glory . and then the cause of all , it is by the spirit of the lord ; the spirit runnes through all , it is by the spirit of the lord , that we behold , it is the spirit of the lord that takes away the vayle , it is by the spirit , that we are changed from glory to glory . thus you see how many wayes the administration of the covenant of grace now , is more excellent than the administration of the covenant of grace was then : in a word i● hath foure excellencies especially as , first , liberty and freedome , from the bondage of ceremonies , and of the law , in a great part they had little gospell , and a great deale of law mingled with it , we have much gospell , and little law , wee have more freedome , and liberty . and thereupon we have more clearenesse , wee see christ more clearely , with open face wee behold the glory of the lord. and thirdly , there is more intenti●n of grace , the spirit workes more strongly now , even to a change , the ministery of the gospell hath the spirit with it , whereby wee are changed from the hear●roote inwardly , and thorowly . and l●stly , in the extension , it is more large , wee all , gentiles , as well as iewes , behold , &c. hence , let us seriously and fruitfully consider , in what excellent times the lord hath cast us , that we may answer it with thankfullnesse , and obedience , god hath reserved us to these glorious times , better then ever our forefathers saw . there are three m●ine parts of the text , our communion and fellowship with god in christ , wee all now in a glasse , behold the glory of the lord. and then our conformity thereupon , by beholding , we are changed into the same image . the third is the cause of both , the cause why wee b●hold the glory of god , and why by beholding we are changed from glory to glory , it is the spirit of god. this text hath many theames of glory , all is glorious in it ; there is the glorious mercy of god in christ , who is the lord of glory , the gospel in which wee see the grace of god , and of christ , the glorious gospell , the change by which wee are changed ▪ a glorious change , from glory to glory , and by a glorious power , by the spirit of 〈◊〉 , lord , all here is glorious . therefore blessed be god , and blessed be christ , and blessed be the spirit , and blessed be the gospell , and wee blessed that live in these blessed and glorious times , but to come to the words . but we all as in a glasse , &c. the happinesse of man consists especially in two things , in communion with in conformity to god. the meanes how to attaine them , both , are laid downe in this verse . i shall speake of them in order . first , of our communion with the chiefe good : and then of the conformity wr●ught upon that communion . and in the communion first of gods discovering of himselfe by his spirit . and then of our apprehension of him , by beholding . we all with open face , behold the glory of the lord , &c. in the glasse of the gospell , we see christ , and in christ the glory of god shining , especially of his mercy . the point then here is , that , the grace and free mercy of god is his glory , now in our falne estate , the glory of god is especially his mercy shining in iesus christ. what is glory ? glory implyeth these things . first excellency , nothing is glorious but that that is excellent . secondly , evidence and manifestation , for nothing is glorious , ( though it be excellent ) if it appeare not so , therefore light is said to bee glorious , because the rayes of it appeare , and runne into the eyes of all as it were , and therefore we call things that are glorious by the name of light , illustrissimus , and clarissimus , tearmes taken from light , because where glory is , there must be manifestation , thus light , it is a creature of god that manifests it selfe and other things . thirdly , victoriousnesse , in glory there is such a degree of excellency , as is victorious , and convincing that it is so indeed : conquering the contrary , that opposeth it , light causeth darkenesse to vanish presently , when the sunne which is a glorious creature appeares , where are the starres ? and where are meaner men in the appearance of a glorious prince ? they are hid , the meaner things are shaddowed by glory . againe , usually glory hath with it the suffrage , and approbation of others or else it hath not its right end , that is , why doth god create such glory in nature as light , and such like ? but that men may behold the light ? and why are kings , and great men glorious at certaine times , but that there bee beholders ? if there were no beholders there would bee no glory now to apply this to the point in hand , the glory of the lord , that is , his attributes , especially that of grace , mercy , and love in christ , that especially is his excellency . and there is an evidence and manifestation of it , it appeares to us in christ , the grace of god hath appeared , christ is called grace , hee is the grace of god invested , and cloathed with mans nature , when christ appeared , the grace , and mercy , and love of god appeared . then againe it is victorious , shining to victory , over all that is contrary : for alasse beloved , what would become of us ? if there were not grace above sinne , and mercy above misery , and power in christ iesus , above all the power in sathan , and death . and then they have a testimony of all that belong to god , for they have their eyes opened to behold this glory , and by beholding are transformed from glory to glory , as we shall see after . so that whatsoever may be said of glory , may bee said of this glory , whence all other glory indeed is derived . the glory of the lord. by the glory of the lord then is meant especially the glory of his mercy , and love , in iesus christ. the severall attributes of god shine upon severall occasions , they have as it were severall theaters whereon to discover their glory . in creation there was power most of all , in governing the world , wise providence ; in hell , justice in punishing sinners . but now to man in a lapsed estate , what attribute shines most , and is most glorious ? oh it is mercy , and free grace . if grace and mercy were hid , our state being as it is , since the fall , what were all other attributes but matter of terrour ? to thinke of the wisedome , and power , and justice of god , would adde aggravations , hee is the more wise , and powerfull to take revenge on us , &c. grace is the glorious attribute , whereby god doth as it were set himselfe to triumph over the greatest ill that can be over sinne , that that is worse than the devill himselfe , cannot prevaile over his grace : there is a greater height , and depth , and breadth , there are greater dimensions , in love and mercy in christ , then there is in our sinnes , and miseries , and all this is gloriously discovered in the gospell . doe you wonder then why the grace of god hath found such enemies as it hath done alway : especially in popery , where they mingle their workes with grace ; for the opposite heart of man being in a frame of enmity to god , sets it selfe most against that that god will be glorified in , therefore we should labour to vindicate nothing so much as grace . we have a dangerous incroaching sect risen up , enemies to the grace of god , that palliate , and cover their plot cunningly and closely , but they set nature against grace , let us vindicate that upon all occasions ; for we live by grace , and we must dye by grace , and stand at the day of judgement by grace ; not in our owne righteousnesse , but in the righteousnesse of christ , being found in him ; but because it is a sweete point and may serve us all in steed , to consider that god will honour himselfe gloriously in this sweete attribute , let us see a little how the glory of god shines in christ more then otherwise , parallell it with other things a little . the glory of god was in adam , for adam had the image of god upon him , and had communion and fellowship with god , but there is greater glory now shining in the gospell , in iesus christ to poore sinners ; for when man stood in innocency , god did good to a good man , and god was amiable and friendly to a friend ; adam was the friend of god then . now to doe good to him that is good , and to maintaine sweete communion with a friend , this is good indeede , and it was a great glory of gods mercy that he would raise such a creature as man hereto . but now in iesus christ there is a further glory of mercy , for here god doth good to ill men , and the goodnesse of god is victorious , and triumphant over the greatest misery , and the greatest ill of man. now in the gospell god doth good to his greatest enemies , herein as it is rom. 5. god set forth , and commended gloriously his love , that when we were enemies , he gave his sonne for us , therefore here is greater glory of mercy , and love , shining forth to fallen man in christ , than to adam in innocency . the glory of god shines in the heavens , the heavens declare the glory of god , and the firmament sheweth his handy worke : every creature hath a beame of gods glory in it , the whole world is a theater of the glory of god , but what is the glory of creation , of preservation , and governing of the world , to the glory of his mercy , and compassion that shines in christ ? the glory of the creature is nothing to this , for all the creatures were made of nothing , but here the glory of mercy is such in christ , that god became a creature himselfe . nay to goe higher to the angels themselves , it is not philangelia , but philanthropia that out-shines all , god is not called the lover of angels , he tooke not upon him , the nature of angels , but the nature of man , and man is the spouse of christ , the member of christ , angels are not so , they are but ministring spirits for the good of them that shall be saved , christ as it is eph. 1. when he rose againe , he was advanced above all principalities , and powers , therefore above the angelicall nature : now christ and the church are all one , they make but one misticall body , the church is the queene , and christ is the king , therefore christ misticall the church , is above all angelicall nature whatsoever , the angells are not the queene and spouse of christ , so the glory of gods goodnesse is more to man , to sinfull man , after he beleeves and is made one with christ , than to any creature whatsoever , thus god hath dignified and advanced our nature in iesus christ , comparisons give lustre , therefore this shewes plainely unto us christians that the glory of the mercy , and love , and kindnesse , of god to man in christ , shines more than his glory , and mercy , and kindnesse , to all the creatures in the world besides , therefore here is a glory with an excell●ncie . on the other side nothing more terrible than to consider of god , out of christ , what is he but a consuming fire , but to consider of his mercy , his glorious mercy in iesus christ , nothing is more sweete : for in iesus christ god hath taken upon him , that sweete relation of a father , the father of mercy , and god of all comfort , so that the nature of god is lovely in christ , and our nature in christ is lovely to him ; and this made the angels , who though they have not increase of grace by christ , yet having increase of comfort and glory , when christ was borne to sing from heaven , glory to god on high , &c. what glory ? why the glory of his mercy , of his love , of his grace to sinfull men . indeede there is a glory of wisedome to reconcile justice , and mercy together , and a glory of truth to fulfill the promise , but that that sets all attributes for our salvation on work , was mercy and grace , therefore that is the glory of god especially here meant , for as wee say in morallity , that is the greatest vertue , that other vertues serve , so in divinity , that attribute which others serve , is the greatest of all ; in our salvation wisedome , yea and justice it selfe , serves mercy : for god by his wisedome devised away to content justice , by sending his sonne to take our nature , and in that nature , to give satisfaction to justice , that there might be a harmonie among the a●tributes : to make some use of this . vse . 1 doth god manifest his glory ? ( i will not speake at large of glory being an endlesse argument , but confine it to the glory of grace , and mercy in the gospell , which therefore is called the glory of the gospell ) i say doth god shew such glorious mercy in christ ? then i beseech you let us justifie god , and justifie this course that god hath taken to glorifie his mercy in iesus christ , by imbracing christ : it is sayd of the proud pharisees , they despised the counsell of god ; god hath powred out mercy bowels of mercy , in christ crucified , therefore in embracing christ we justifie the counsell of god concerning our salvation . doe but consider what a loving god wee have , who would not bee so farre in love with his onely sonne , as to keepe him to himselfe , when we had neede of him ; a god that accounts himselfe most glorious in those attributes that are most for our comfort , he accounts not himselfe so glorious for his wisedome , for his power , or for his justice , as for his mercy and grace , for his philanthropia , his love of man ; shall not we therefore even be in flamed with a desire of gratifying him , who hath j●yned his glory with our salvation , that accounts himselfe glorious in his mercy , above all other attributes ? shall the angels that have not that benefit by christ as wee have , shall they in our behalfe , out of love to us , and zeale to gods glory , sing from heaven , glory to god on high , and shall wee be so dead , and frozen hearted that reape the crope , as not to acknowledge this glory of god , breaking out in the gospell ? the glory of his mercy and rich grace ; the apostle is so full when he falls upon this theame , that hee cannot speake without words of amplification , and enlargement , one while he calls it rich grace , another while hee stands in admiration , oh the depth of the love of god , what deserves admiration but glorious things , the best testimony that can be given of glorious things , is when wee admire them ; now if wee would admire , is there any thing so admirable that wee can say , oh the height , and depth , as we may of the love of god in christ ? there are all the dimensions of unparalleld glory , height , and breadth , and depth : therefore i beseech you let us often even stand in admiration of the love of god to us in christ ; so god loved the world , the scripture leads to this admiration , by phrases that cannot have a podesis , a redition backe againe , so , how ? we cannot tell how , so as is beyond all expression , the scripture it selfe is at a stand for words , oh base nature , that wee are dazled with any thing , but that that wee should most admire . how few of us spend our thoughts this way to consider gods wonderfull and admirable mercy , and grace in christ , when yet there is no object in the world so sweete and comfortable as this is , that the very angels pry into , they desire to pry into the mystery of our salvation by christ , they are students therein , the cherubins , they were set upon the mercy seate , having a counterview , one upon another , implying a kinde of admiration , they pry into the secrets of gods love in governing his people , and bringing them to heaven , shall they doe it , and shal not we study , and admire these things that god may have the glory , god made all for his glory beloved , and the wicked for the day of wrath , as solomon saith , and hath he not new made all for his glory ? is not the new creature more for his glory then the old creature ? therefore if we will make it good , that wee are new creatures , let us seeke to glorifie god every way , not in word alone , but in heart , admiring him , and in life , conversing with him . and that we may glorifie god in deed , let us glory in gods love , for wee must glory in this glory , nature beloved is glorious of it selfe , and vaine-glorious , but would you glory without vanity ? go out of your selves , and see what you are in christ , in the grace , and mercy , and free love of god , culling us out from the rest of mankinde , and there you may glory safely over sin , and death , and hell , for being justified freely from our sinnes , you can thinke of death , of the damnation of others , of hell without feare , god forbid saith saint paul , that i should glory in any thing , but in the crosse of christ , that is , in the mercy of god appointing such a meanes for satisfaction . let not the wise man glory in his wisedome , nor the strong man glory in his strength , &c. there is danger in such glorying , it is subject to a curse , but if a man will glory , let him glory in the lord. vse . 2 againe , if god account his mercy , and love in christ , especially his glory , shall wee thinke that god will admit of any partner with christ , in the matter of salvation , if as the psalmist saith , he made us , and not wee our selves . shall wee thinke that wee have a hand in making our selves againe . will god suffer his glory to be touched upon , by intercessions of saints merits , and satisfactions , and free will , grace is not glorious , if we adde the least thing of our owne to it , cannot wee make a haire of our head , or the grasse that we trample upon , but there must be a glory and power of god in it ? and can wee bring our selves to heaven , therefore , away with that , hayle mary full of grace . hayle mary freely beloved , is the right interpretation , and they that attribute matter of power and grace , and favour to her , as in that , oh beseech thy sonne , &c. they take away that wherein god , and christ will bee glorified , and attribute it to his mother , and other creatur●s . i doe but touch this to bring us into loathing , and abomination of that religion , that sets somewhat of the creature , against that wherein god will bee glorifyed above all . againe , let us stay our selves when wee walke in darkenesse , with the consideration of the gloriousnesse of gods mercy in iesus christ , here called , the glory of the lord. it is no lesse mercy , then glorious mercy , that will satisfie us , when wee are in distresse of conscience , and if this will not , what will , let sathan aggravate our sinnes as much as may be , and joyne with conscience in this businesse , y● set this glorious mercy against all our sinnes , make the most of them , they are the sinnes of a finite creature , but here is infinite mercy triumphing , and rejoycing over justice , having gotten the victory over it , oh beloved , when the time of temptation comes , and the houre of death , and conflict with conscience , and a confluence , and concurrence of all that may discourage , sathan will bestirre himselfe , and he is a cunning rethoritian to set all the colours upon sinne , especially in the time of despaire , bee as cunning to set all colours upon mercy , glorious mercy . if god were glorious in all other attributes , and not it mercy , what would become of us ? the glory of other attributes without mercy , tends to despaire , glorious in wisedome to find us out , glorious in justice , to deale with us in rigour , these affright , but that that sweetneth all other attributes , is his mercy . what a comfort is this to sinfull man , that in casting himself upon christ , and upon gods mercy in christ , hee yeelds glory to god ? that god hath joyned his glory with our speciall good , that here is a sweete concurrence , betweene the summus finis , and the summum bonum of man. the last end of man of all , is the glory of god , for that is as it were the point of the circle from which all came : ( for he made all for his glory ) and in which all ends , so is the chiefe good , therefore by the way , it is a vaine conceite for some to thinke , oh wee must not looke to our owne salvation so much , this is selfe-love . it is true to severe the consideration of the glory of gods mercy , and goodnesse in it , but see both these wrapped , and knit together indissolvable , our salvation , and gods glory , wee hinder gods glory if we beleeve not his mercy in christ to us , so at once , we wrong our selves and him , and wee wrong him not in a meane attribute , but in his mercy and goodnesse , wherein hee hath appointed to glorifie himselfe most of all , and therefore i beseech you let us yeeld to him the glory of his mercy , and let us thinke that when wee sinne , wee cannot glorifie him more , then to have recourse to his mercy , when sathan tempts us to runne from god , and discourageth us , as hee will doe at such times , then have but this in your thoughts , god hath set himselfe to bee glorious in mercy , above all other attributes , and this is the first moving attribute that stirres up all the rest , and therfore god will account himselfe honoured , if i have recourse to him , let this thought therefore be as a city of refuge , when the avenger of blood followes thee , flee presently to this sanctuary , thinke thus , let not mee deny my selfe comfort and god glory at once , where sinne abounds , grace abounds much more . though sinnes after conversion staine our profession , more then sinnes before conversion , yet notwithstanding goe to the glorious mercy of god still , to seventy times seventy times , there is yet mercy for these : we beseech you bee reconciled , saith saint paul to the corinthians , when they were in the state of grace , and had their pardon before , let us never be discouraged from going to christ. oh but i haue offended often , and grievously ? what saith the prophet ? my thoughts are not as your thoughts , but as high as the heavens are above the earth , &c. therefore , howsoever amongst men , oft offences breed an eternall allyenation , yet notwithstanding , with god it is not so , but so oft as we can have spirit to goe to god for mercy , and spread our sinnes before him , with broken and humble hearts , so often we may take out our pardon , compare exod. 33. with exod. 34. moses , in chap. 33. had desired to see the face of god , there was some little curiosity perhaps in it , god told him that none could see him , and live , to see the face of god in himselfe , must be reserved for heaven , we are not proportioned for that sight . but in the next chapter , there he shewes himselfe to moses , and how doth he shew himselfe , and his glory to moses ? the lord , the lord , gracious , mercifull , long suffering , cloathed all in sweete attributes , he will be knowne by those names , now , then if wee would know the name of god , and see god as hee is pleased , and delighted to discover himselfe to us , let us know him by those names that he proclaimes there , shewing that the glory of the lord , in the gospell especially shines in mercy , and as i said before , it must bee glorious mercy , that can satisfie a distressed conscience , how soever , in the time of ease and peace , we thinke a little mercy will serve the turne , but when conscience is once awaked , it must be glorious , and infinite mercy must allay it . and therefore those that finde their consciences any thing wounded with any sinne , stand not out any longer with god , come , and yeeld , lay downe your weapons , there is mercy ready , the lord is glorious in his mercy in iesus christ , it is a victorious triumphing mercy , over all sinne and unworthinesse whatsoever . looke upon god , in the face of iesus christ , as you have it in , 2 cor. 4. 6. god who commanded light to shine out of darkenesse , hath shined in our hearts , to give us the light of the knowledg of god , in the face of iesus christ. in the face of christ , god is lovely , lovelinesse and excellency is in the face above all the parts of the body . the glory of god. wee are never in such a condition as we ought to be , except grace be glory to us , and when is grace glory to a sinner ? oh when he feeles the weight and burthen of his sinne , and languishing desires . oh that i might have a droppe of mercy , then grace is glory , not onely in gods esteeme , but in the eye of the sinner , indeed we are never soundly humbled , till grace in our esteeme be glory , that is , till it appeare excellent and victorious , i beseech you remember it , we may have use of it , in the time of desertion . how is this grace of god in christ , conveyed to us yet nearer ? by the gospell . as in a glasse . the gospell is the good word of god , heb. 6. it reveales the good god to us , and the good christ , it is a sweete word : for christ could doe us no good without the word , if there were not an obligation , a covenant made betweene god and us , the foundation of which covenant , is the satisfaction of christ , if there were not promises built upon the covenant of grace , whereby god hath made himselfe a debtor , what claime could a sinfull soule have to christ , and to gods mercy ? but god hath bound himselfe in his word , therefore the grace of god shines in christ , and all that is in christ , is conveyed to us , by the word , by the promise . the gospell then is a sweete word . you know that breeding promise of all others , gen. 3. the seed of the woman , that repealed and conveyed the mercy of god in christ to adam : so the continuance of that and all the sweet and gracious promises , bud from that , all meete in christ , as in a cen●er , all are made for him , and in him , he is the summe of all the promises , all the good things wee have , are parsels of christ , christ , he is the word of the father , that discovers all from the bosome of his father , therefore he is named the word , the gospell is the word frō him . christ was discovered to the apostles , and from the apostles to us , to the end of the world by his spirit accompanying the ordinance , so the myrrour wherein , we see the glorious mercy of god , is first christ , god shines in him , and then there is another glasse wherein christ is discovered , the glasse of the gospell , thus it pleaseth god to condiscend , to stoope to us poore sinners , to reveale his glory , the glory of his mercy , fitly , and sutable in a saviour , god-man , god incarnate , god our brother , god our kinsman , and to doe it all yet more familiarly to discover it in a word : and then to ordaine a ministery , together with the word , to lay open the riches of christ , for it is not the gospell , considered nakedly , but the gospell unfolded by the ministery . christ is he great ordinance of god , for our salvation , the gospell is the great ordinance of god , to lay open the unsearchable riches of christ , the casket of this iewell , the treasury of his treasure , the grace and love and mercy of god , are treasured in christ , and christ and all good things are treasured in the gospell , that is the rich myne , and the ministery of the gospell , layes open that myne to the people . nay god yet goes further , hee gives his holy spirit with the ministery , it is the ministery of the spirit , that howsoever there are many that are not called , and converted in the gospell , yet the spirit of god is before hand with them . there are none under the gospell , but the spirit gives them sweete motions , hee knockes at their hearts , he allures and perswades them , and if they yeeld not , it is because of the rebellion of their hearts , there is more grace of the spirit offered , then is entertained so that the mouthes of men shall bee stopped , thus god descends , and christ , and grace , the gospell , the ministery , the spirit , all in way of love to us , that we may doe all in a way of love to god againe , it should therefore worke us to doe all with ingenious hearts to him againe . the gospel is the glasse , wherein wee see this glory . christ indeed in some sort is the glasse , for wee cannot see god out of christ , but he is a terrifying sight , but in the glasse christ , wee can see god , as we see the sunne in the water : if we cannot see the sunne in his glory that is but a creature , how can we see god himselfe , but in some glasse ? therefore we must see him in christ , and so his sight is comfortable . and in the dispensing of the gospell , especially in the preaching and unfolding of the word , the riches of god in christ are unfolded and not onely unfolded , but the spirit in unfolding , conveyes the sence , assurance , and perswasion thereof unto us . there is such a connexion , betweene the evangelicall truth of god , and iesus christ , that they have both one name , to insinuate to us that as wee wil be partakers of christ , so it must bee of christ , as hee is revealed in the gospell , not in conceites of our owne , the word is truth , and christ is truth , they have the same name , for were there never so much mercy and love in god , if i●were concealed from us , that wee had nothing to plead , that wee had not some title to it by some discovery of it in his will , the word and the seale of the word , the sacraments ( for the sacrament is but a visible word , they make one entyre thing , the word and sacraments , the one is the evidence , the other the seale ) what comfort could wee take in it ? now his will is in the promise , wherein there is not onely a discovery of what he doth or will doe , but hee hath ingaged himselfe , if we beleeve wee shall not perish , but have life , and come unto me , and bee refreshed saith christ , every one that thirsts , come and be satisfied , and now wee may claime the performance of what hee hath spoken , and bind him by his owne word , he cannot deny himselfe , so now we see him comfortably in the glasse of the word and sacraments . these three goe together , the glory of god , christ the foundation of all grace , in the covenant of grace , and then the gospell of grace , the gospell of the kingdome , the gospell of life , that discovers the gracious face of god shining in christ , we have communion with god through christ , with christ through the gospell , therefore in the gospell we behold as in a glasse the glory of god. this is sutable to our condition while we are here below , we cannot see divine things , otherwise than in a glasse , that sight of god that we shall have in heaven , immediately without the word and sacraments , that is of a higher nature , when our natures shall be perfect , but while we live here wee cannot see god but in christ , and we cannot see him but in the word and sacraments , such is the imperfection of our sight , and such is the luster and glory of the object , the glory of god , that we cannot perfectly see it but in a glasse ; god saith to moses , none can see me and live , his meaning is none can see me as i am , none can see me immediatly and live , if we would see god , and the glory of god immediately without a glasse , we must see it in heaven , we must dye first , we must passe through death to see god face to face as he is then , not as he is , but more familiarly than we can now , then god will represent himselfe so as shall be for our happinesse , though not simply as he is , for he is infinite , and how should finite comprehend infinite , we shall apprehend him , but not comprehend him : while we are in earth therefore , we must bee content to see him in a glasse , which is the gospell , especially unfolded . now in this word glasse in which we see the glory of god , is implyed both , a perfection , and some imperfection . perfection , because it is as a cleare christall glasse in regard of the glasse that was before , for those under the law saw christ , in a glasse of ceremonies , and as i sayd before , there is difference betweene ones seeing his face in water , and in a christall glasse , so then this implies perfection in regard of the former state . againe in regard of heaven it implyes imperfection , for there we shall not see in a glasse , sight in a glasse is imperfect though it be more perfect than that in water : for we know out of the principles of learning and experience that reflections weaken , and the more reflections , the more weake , when wee see a thing by reflection , we see it weakly , and when we see it by a second reflection , from that we see it more weakely , when we see the sunne on the wall , or any thing that is light , it is weaker than the light of the sunne it selfe , when a man seeth his face in a glasse , it is a weaker representation , than to see face to face , but when we see the sunne upon the wall , reflexing upon another wall , the third reflexion is weaker than the first , the more reflections the more weake , so here all sight by glasses is not so powerfull , as that sight and knowledge which is face to face , in heaven ; that is the reason that s. iames saith , that hee that seeth his face in a glasse is subject to forget , what is the reason that a man cannot remember himselfe , when he seeth his face in a glasse so well as he can remember another mans face when he seeth it ? because he seeth himselfe onely by reflection , therefore it is a weaker presentation to him , and the memory and apprehension of it is weaker , when he seeth another face to face , hee remembers him longer , because there is a more lively representation , it is not a reflection , but face to face . so there is imperfection in this sight that wee have of god , while wee are here as in a glasse , it is nothing to that when we shall see face to face without the word and sacraments or any other medium , which sight what it is , we shall know better when we are there , we cannot now discover it , it is a part of heaven to know what apprehensions we shall have of god there , but sure it is more excellent than that that is here , therefore this implyes imperfection . we consist of body and soule in this world , and our soules , are much confined and tyed to our sences , imagination propounds to the soule greater things than the sences , so god helpes the soule by outward things that worke upon the sences , sence upon the imagination , and so things passe into the soule . god frames his manner of dealing sutable to the nature he hath created us in , therefore he useth the word , and sacraments and such things whereby hee makes impressions , upon the very soule it selfe . and this indeed ( by the way ) makes spirituall things so difficult as they are oft times , because wee are too much inthralled to imagination and sence , and cannot abstract and raise our minds from outward sensible things to spirituall things : therefore you have some , all the dayes of their life spend their time in the barke of the scriptures , and they are better than some others that are all for notion , and out side , such things as frame to the imagination , and never come to know the spirit of the scriptures , but rest in outward things in languages and tongues , and such like , whereas these things leade further , or else they come not to their perfection , the scripture is but a glasse , to see some other excellencies in it , we see as in a glasse . now the use of a glasse among us , especially is two fold : it is either to helpe weakenesse of sight , against the excellencie of the object , when there is a weake sight , and an over excellent object , then a glasse is used , or some polite and cleare body , as we cannot see the sunne in it selfe , the eye is weake , and the sunne is glorious , these two meeting ; therefore together we helpe it by seeing the sunne in water as in an eclipse , if a man would judge of an eclipse , he must not looke on the sunne , but see it in water , and there behold and discerne these things , so to see the glory of god in himselfe , it is too glorious an object , our eyes are too weake , how doth god helpe it , he helpes it by a glasse , by god manifest in the flesh , and by the word , and sacraments whereby we come to have communion with christ : to apply this more particularly . now that we are to receive the sacrament , conceive the sacraments are glasses , wherein wee see the glory of the love , and mercy of god in christ : for take the bread alone , as it doth not represent , and figure better things , and what is it ? and take the wine alone , as it doth not represent better things , and what is the wine ? but an ordinary poore creature ; oh but take them as they are galsses , as things that convey to the soule , and represent things more excellent than themselves , so they are glorious ordinances , take a glasse , as a glasse it is a poore thing , but take the glasse as it represents a more excellent thing than it selfe , so they are of excellent use , so bread and wine must not be taken as naked elements , but as they represent and convey a more excellent thing than themselves , that is christ and all his benefits , the love , and mercy , and grace of god in christ , and so they are excellent glasses : therefore i beseech you now when you are to receive the sacrament let your mindes be more occupied than your sences , when you take the bread thinke of the body of christ broken , and when you thinke of uniting the bread into one substance , thinke of christ and you made one , when the wine is powred out , thinke of the blood of christ powred out for sinne , when you thinke of the refreshing by the wine , thinke of the refreshing of your spirits , and soules by the love of god in christ , and of the love of christ , that did not spare his blood for your soules good , how doth christ crucified , and shedding his blood , refresh the guilty soule , as wine refresheth the weake spirits , thus consider them as glasses , where better things are presented , and let your mindes bee occupied as well as your sences , and then you shall be fit receivers , as in a glasse . we behold , &c. god when he made the world , this glorious frame of the creatures , and all their excellencies , he created light , to discover it selfe , and all other excellencies : for light is a glorious creature , it discovers it selfe , it goes with a majesty , and discovers all other things , good and bad whatsoever ; and together with light god created sight in man , and other sences , to apprehend the excellencie of the creation , what were all this goodly frame of creatures , the sunne , and moone , and starres , and glory of the earth , if there were not light to discover , and sight to apprehend it by ? is it so in this outward creation of the old heavens , and old earth that must be consumed with fire , and is it not much more in the new creation ? there is excellent glory , mervailous glory , wondrous grace , and christ , &c. must there be light , and must there not be an eye to discover this ? surely there must , therefore it is sayd here we behold . god puts a spirituall eye by his spirit into all true beleevers , whereby they behold this excellent glory , this glorious grace , that god may have the glory , and wee the comfort , those are the two maine ends , god intends his owne glory , and our salvation , there must be a beholding , how should he have glory , and wee comfort , unlesse all were conveyed by spirituall sight ? well then the spirit creates , and workes in us spirituall sences ; with spirituall life there are spirituall sences , sight , and taste , and feeling , sight is here put for all ; we behold . there are many degrees of sight , it is good to know them , therefore i will name some of them . we see god in his creatures , for the heavens declare the glory of god , they are a booke in folio , there god is layd open in his creatures , that is a goodly sight , but what is this to the knowledge of him in his will to us , what he meanes to us ? the creatures discover not what he meanes to us . besides therefore the sight of god in the creatures , there is a sight of god in his will , in his word and promises , there we see what he is , his grace is revealed in christ and what his good will to us is , and his will from us , what he will doe to us , and what he will have from us againe , there wee see him as a spouse sees her husband in a loving letter , which concernes her selfe , we see him as the heire sees a deed made to him with an inheritance , he sees with application , it is not a bare sight , but a sight with seeling , and discovery of a favour , so the sight in the word and sacraments , it is a higher sight , there was a sight of christ when he was in the flesh , when hee was covered with the vaile of our flesh upon earth , it was a swee●e sight , abraham desired to see it , and simeon when he saw it , was willing to be dissolved , and to depart he had enough , but that outward sight is nothing without another inward sight of faith . there is a sight therefore of faith , and other sights are to no purpose if they be without this , a sight of god shining in christ , and this is perfected in heaven , in the sight of glory , when we see him as hee is : now there is a comfort in all these sights to see him in his word and workes , it was a glorious thing to see him in his bodily presence , and by faith to see god in christ , to see his face in christ , oh it is a sweete and lovely sight to see god shining in christ , oh but what is all this to the sight of him after in glory ? now this beholding meant here especially , is the beholding of faith in the ordinances , in the word and sacraments ; we all behold , as in the glasse of the word and sacraments , by the eye of faith ; faith is expressed by beholding , by knowledge , for indeede faith is nothing but knowledge with application , therefore faith includes knowledge , what is faith but o know god and christ , and the promises as mine , christ in the sacrament as mine as verily , as the outward things are mine , knowledge , with application is faith , therefore , when i ●ay faith , i include knowledge , we behold . the knowledge of the minde is compared to the eye of the body , knowledge and faith is compa●ed to seeing , and beholding , for many reasons . first , because sight is the most g●orious , and noble sence , it is the highest in situation , and the quickest in apprehension , for in a moment , presently sight apprehends its obj●ct in the highest heavens , so it is with faith , it is the most noble sight of all , and it is quicke as sight is , for faith is that eagle in the cloud , it breakes through all , and sees in a moment christ in heaven , it lookes backeward , and sees christ upon the crosse it lookes forward , and seeeth christ to come in glory , faith is so quicke a grace , that it presents things past , things above , things to come , and all in a moment , so quicke is this eagle-eye of faith. againe , it is the largest sence , for we can see , almost the whole hemisphere at one view , that a little thing in the eye shold apprehend so much in a moment , as it is quick in apprehension , so it is large in comprehension . againe , it is the most sure sence , sight more then hearing , therefore , that divine act of knowledge is compared to seeing , beleeving is compared to beholding , when faith lookes upon god in the glasse of the word , and promises , it is as certaine as the object is certaine ; now how certaine is the object ? the mercy , and love of god in christ , who is truth it selfe , is most certaine . then it is that sence , that workes most upon the soule , sight : for what the body seeth , the soule is affected and mooved with the affections of desire , and love , rise out of sight , it workes upon the affections most ; therefore the knowledge that stirres up the affections , and works upon the heart , is compared to sight , it affects us marveilously , for answerable to our faith , we love , and joy , and delight , it alters the frame of the whole man , therefore it is expressed here , by beholding , divine , spirituall knowledge , it workes upon the heart . so wee see why this beholding spirituall of the understanding , and soule is compared to outward sight , it is called beholding , because it is a most noble spirituall act of the soule , and it is most certaine and sure , faith is the evidence of things not seene , and it workes upon the heart and soule . therefore , wee should labour to cleare this eye of the soule , that wee may behold the glory of god , in the glasse of the gospell . quest. how shall wee have the eye of our soules fit to behold the glory of god ? answ. wee must fixe the eye of the soule , fixe our mediation upon the glory of god , and the excellency of christ ; a moving , rouling eye seeth nothing , therfore we must set some time apart to fixe our meditations upon these excellent things in the gospell . then againe , wee must labour to have the hinderances remooved both within , and without . sight within , is hindred by some inward suffusion , wee must labour that the soule be cleansed and purged from all carnall passions and desires , and base humours , that wee may clearely behold this spirituall object , unlesse the soule be spirituall , it can never behold spirituall things , the bodily eye cannot apprehend rationall things , nor the rationall eye , beholds not spirituall things , therfore there must bee a spirituall eye , the soule must be purged , and sanctified by the spirit , there must bee some proportion betweene the soule and spiritual things , before the soule can behold them , therefore as the soule must bee fixed upon this meditation , so the spirit of god must sanctifie and purge the soule . outward hindrances of sight , as dust in the eyes , and clouds , &c. they hinder sight , sathan labours to hinder the sight of the soule from beholding the glory of god shining in the gospell , with the dust of the world , as the apostle saith in the next chapter : the god of this world blindes the eyes of men , that they behold not the glory of god shining in the gospell , therefore if the gospel be hid , it is hid to them that perish , that are lost , in whom the god of this world hath blinded their mindes , that they beleeve not , least the light of the glorious gospel of christ should shine upon them , therefore take heed of too much worldly things , of fixing our soules upon the dust of the world , upon things here below , the sight of christ , and of god in christ , it is not gotten by looking below , by fixing the soule upon base things below , let us looke therefore that our soules be inwardly cleansed , and fixed upon spirituall things , and then we shall the better behold the glory of god shining in the gospell . and we should preserve this sight of faith by hearing , begets seeing in religion , death came in by the eare at the first ; adam hearing the serpent , that hee should not have heard , death came in by the eare , so life comes in by the eare , we heare , and then wee see , as we have heard , so have wee seene , say they in the psalme : it is true in religion , most of our sight comes by hearing , which is the sence of learning , god will have it so ; therefore wee should maintaine all we can , this beholding of the glory of the lord , in the glasse of the word , and for that end heare much . you will aske mee , what is the best glasse of all to see and know christ in● if you aske a papist , he will shew you crucifixes , and such kinde of things ; oh but to behold christ in the glasse of the word , with a spirit of faith , that is the best picture , and representation that can bee , it is skarce worth spending so much time , as to con fute that foolery , to have any grace wrought in the heart , by such abominable meanes as that is , as they use it , take it at the best , it is but a bastardly helpe , and bastardly meanes breed a bastardly devotion , for will god worke grace in the heart , by meanes of mans devising ? if pictures bee any teachers , they are teachers of lyes saith the prophet , and in the church of god , till pastors , and teachers became idols , idols never became teachers , then came the doctrine of idols teaching of simple people , when idols became teachers a thousand yeares after christ. so that the best picture to see christ in , is the word , and sacraments , and the best eye to see him with , is the eye of faith , in the word and sacraments , keepe that cleare , and we need no crucifixes , no such bastardly helpes , of bastard● ly devotion , devised by proud men , that would not be beholding to god for his ordinances : but a touch is almost too much , for such things that are so cleare to men that have spirituall eyes , in gal. 3. see what saint paul saith , what his judgement was : oh foolish galathians , before whom christ hath been painted and cruci●ied , how was he painted ? nothing but by the preaching of christ crucified in the gospell , and the riches of christ in the gospell , and in the sacraments laid open , doe you thinke there were any other crucifixes in the world then ? with open face . the manner of this beholding is with open face , there must be a double vayle taken away before we can behold the glory of god ; the vayle of obscurity , and the vayle of slavery , the vayle of ignorance , and infidelity within ▪ and the vayle of the things themselves , these two vayles are both taken a way before we can with open face behold the glory of the lord : the inward vayle is taken away by the spirit of god illuminating our understandings , and giving us a spirit of faith ; the outward vayle of the obscurity , of the things is taken away by the teaching , and ministery of the gospell , having that helpe to know the meaning of the scriptures , so that now in these glorious times of the gospell , both the vayles are taken away , that we may behold without hinderance the glory of god shining in the gospell , for now we enjoy the ministery of the spirit , the spirit is effectuall to shine in our hearts , and then we have the gifts of men , outward gifts , whereby the vayle of ignorance is ●aken away in regard of the things themselves , the things are unfolded . if the things of themselves be darke , or if they be lightsome , and there be no sight within , or if there be sight , and that sight be vayled , there can be no seeing , but now to gods elect he takes away all these vayles , he shines in wardly , and gives outward light in the helpe of meanes , and yet not withstanding while we live here , there is alwayes some obscurity , and darknesse , for the vayle of the scriptures is not quite tooke away , there is some darkenesse of the scriptures , and likewise the vayle of ignorance , and infidelity is not altogether taken away , there are some remainders of ignorance , of infidelity , and hardnesse of heart , but yet in a great measure it is taken away here , and shall by little and little tooke away till wee come to see god face to face in heaven . with open face . coverings had two uses in the iewish state . they had a use of subjection , therefore the women had their vayles in token of subjection . and they had a use likewise of obscurity to hinder the offensive lustre of that that is glorious , therefore moses put a vayle on his face , when he came downe from the mount ; now in christ iesus in the gospell , both these vayles are taken away in some respects , the vayle of subjection and slavery , so farre as it is a slavery is taken away , the spirit of christ workes liberty , as i sayd before , now wee serve god as sonnes , and not as servants any longer , the vayle of subjection is taken away , onely there is a spouse like filiall subjection , the servile subjection we are freed from . and then the vayle that hid the things is taken away too , so now with open face , we behold the glory of the lord ; now the things themselves , christ and the gracious promises of grace and glory and comfort , they are clearely layd open without any vayle ; how comes it then that we see them not ? there is a vayle over our hearts , the more shame for us , that when the things are unvayled wee should have a vayle upon our hearts , of ignorance and unbeleefe , therefore if any beleeve not , it is because the god of this world hath blinded their eyes ; where the meanes of salvation are , and christ layd open in the meanes , if men doe not beleeve , the fault is not in the things , for they are unvayled , they are discovered and layd open , the fault is in us , there is a vayle over the hea●t , there is a cloud of ignorance and unbeleefe , that keepes the heart from beholding the glory of the mercy of god in christ. with open face . we see the glory of god with boldnesse in the gospell , we goe boldly to god , christ takes us by the hand , and leades us to his father , we have boldnesse and accesse to god through christ by the spirit , as s. paul teacheth in diverse places , god is not terrible to us , now in christ gods nature is fatherly and sweete to us , christ in the gospell is our head , therefore wee goe boldly to god in christ , and christ by his spirit brings us to his father , we may boldly lay open our soules in prayer , and all our complaints before him as to a father , we come not as malefactors to a judge , as slaves to a lord , but as children to a father , as a wife to her spouse , with open face in the gospell , wee behold god , that is , with boldnesse we goe to him : the gospell by shining upon us takes away a spirit of feare , and bondage , the more we see christ the lesse feare , the more love the lesse feare , the more we see the grace of god in christ , it diminisheth a spirit of feare , and puts into us a spirit of love and boldnesse , for it presents to us in christ , full satisfaction to divine justice , that when we offer christ to the father whom he hath sent and sealed for us , god cannot refuse a saviour of his owne sending , and sealing and appointing to satisfie his justice , therefore wee goe boldly to the throne of grace , it is a mervailous priviledge , that wee see god clearely in the gospell , with open face , with a spirit of boldnesse , the vayle of ignorance being taken away , for the sight of god to a conscience that is naturall , and is not convinced of the mercy of god by the spirit , it is a terrible sight , a guilty conscience cannot see a man but it trembles , it cannot see a judge without trembling , and will not the trembling conscience , the guilty soule , flee from the face of god a pace , that trembles at the sig●t of a man ? what is so contrary , as the nature of god , to the nature of man out of christ ? the unholy , impure , and uncleane nature of man to the pure , holy nature of god , if christ had not taken our nature , and sanctified it in himselfe , and satisfied justice in it , what boldnesse could this uncleane nature of ours have had to goe to the holy god● let us i beseech you be wrapped up in admiration of the singular love of god to us , especially in the dayes of the gospell , that now we see in a glasse , in a cleare glasse the love of god in christ , and with open face boldly we may goe to god. sometimes when the soule is bold in sinne , it weakeneth boldnesse and faith , and makes us looke upon that object that our sinnes hath deserved , upon a wise god : for howsoever we may behold his glorious face in christ , yet if we behold sinne against conscience , god will hide himselfe , christ will hide his face , and hide the promises , and leave us to terrours of conscience , and the soule shall not apprehend his gracious face in christ , but that correction that our sinne hath deserved , god hath power over the soule , and makes the soule appreh●nd what obj●ct he will , and he presents to a bold soule that runnes into sinne what it deserves , hell for the present ; there is no terrours to the terrour of a christian that is bold in sinne , till god shine upon him in his grace againe , sinnes against conscience especially wasting sinnes , weaken fai●h , that wee cannot goe so boldly to god , therefore those that say when they sinne against conscience , that all the cause of their griefe is because they doe not conceive the free mercy of god , they are ignorant of gods wayes , god is wise , and though hee pardon sinne , ( as sinne is pardoned in heaven , before it be pardoned in the conscience ) they shall never be pardoned in thy conscience , till god have made thy conscience smart for it , and god will let wrath into thy conscience , and thy faith shall stagger , it is a sinne for faith to stagger , it should not doe so , but it will ●remble , and quake , till wee have humbled our selves before god. what is the way , after wee have had boldnesse and sweete familiarity with god , and it hath beene interrupted by sin , how shall we recover our selves ? surely , to apprehend our sinnes to be pardonable in christ , and that god is an everlasting father , and that the covenant of grace is everlasting , and that there is mercy in isra●ll , for this thing , and the conceite of mercy , must worke our hearts to griefe and shame that is certaine : for marke in the gospell , come unto me all ye that are weary , and heavy laden , hee cals us when we find our consciences afflicted , and tormented , hee came to save that which was lost : by the blessed power of the spirit , & the blood of christ is as a fountaine for iudah , and ierusalem to wash in , and the blood of christ purgeth us from sinne , and christ bids us for daily trespasses aske pardon , daily therefore conceive goodnesse in god still , an everlasting current of mercy , and this must work upon us griefe , and shame , and recover and strengthen our faith againe , for gods children after breaches arise the stronger , rather then ever they were before , but this onely by ●he way , we see here how gods glorious grace is conveyed to us , and what is wrought in us to apprehend it , a spirituall eye to see it , in the glasse of the gospell , and with open face wee behold it , wee may goe boldly to the throne of grace . i beseech you let not this priviledge be forgotten , this priviledge of the gospell , what is the glory of the times we live in , but gods face discovered in christ ? in the gospel faith is wrought in us , to apprehend this , to see gods face openly , and that we may come boldly with benjamin our elder brother , come with esaus garments , come with christ , and wee cannot be too bold , remember alway there must be a reverent familiarity , because hee hath majesty mixed with his bowels of mercy , both are mixed together , beames and bowels , so our carriage to him must bee loving and familiar , as he is full of bowels of mercy , but then he hath majesty , a reverent familiarity is fit for a father , and for so gracious , and so sweete a god , therfore that phrase wee see in the scriptures , we goe boldly , and cry ab. ba father ; father is a word of reverence , that is , we goe boldly to god in christ , & open our wants as to a father , with love , and reverence , as it is said here , with open face , let us not forget this priviledge . we all . here is the generality , wee all , before , in moses time , hee alone went into the mount and saw god , but now , we all , ●ewes , and gentiles , where the gospell is preached , wee all . therefore , you see here the church is enlarged by the comming of christ. and it was a comfort to saint paul , and to all good christians , to thinke of the inlargement of the church , by taking in the gentiles , as it will be a comfort hereafter to thinke of the inlargeing of the church , by taking in the lewes againe . the more the better in religion . why is it a priviledge for many , that we all ? because in matters of grace and glory there is no envy at all , all may share without prejudice , all cannot be kings here upon earth , nor all cannot bee great men , because the more one hath , the lesse another hath , but in christ and in religion , all may be gracious , god respects every one , as if there were none but them , hee respects all as one , and one , as if there were none but he , every man in solidum ( as civillians expresse it ) entirely enjoyeth christ , as if there were none but he , he is to all as one , and to one , as if there were none but hee , there is no envy as i said , in grace and glory , where all may share alike , and that is the reason why it is alway comfortable , to thinke of community in religion it is joyned with comfort . and indeed so it is matter of comfort to see a communion of many in one : for what is the misticall body of christ iesus , but many members joyned in one body , under one gracious and glorious head ? and therefore it is a deformed sight to see fraction ; and disunion it is that the divell rules in , divide & rule , it is fit for the devill , god and christ rule in union , the same spirit of god that knits the members to the head by faith , knits the members one to another in love , and all grace is derived from the head to the members , as they are united to the body , if there be therefore disunion , there is no grace conveyed so farre as there is disunion , there is no grace conveyed from the head : for the body growes up as compact under one head . therefore let us labour to cherish union , and as we hate distraction it self , so hate distraction and division , for dissipation causeth distraction , therefore by all meanes labour for union , especially now wee are to take the communion , that is a seale of our communion with christ by faith , and one with another ; by love let us labor to bring our hearts to a holy communion , none gaines by disunion , but the devill himselfe , alway his pollicy is to make the breach greater where any is , therefore let us labour by all meanes to bee united , the more joyne together in the blessed mysteries of the gospell ; the more comfort , and the more glory when all live , and joyne together in holy things , of god , and in sweete love one to another , it is the glory of that place , and society , and state , so much for that , we all . and are changed . i shewed before , how mans happinesse stands partly in commnnion with god , and partly in his conformity , and likenesse to god. and surely whersoever there is communion , there will be conformity . this conformity is here set downe springing from communion . we all behold the glory of god , now reconciled in iesus christ , what doth that beholding worke ? a conformity , we are changed into the same image , from glory to glory . in these words we see , first , a necessity of a change , changed we must be : then in this change , there must bee a patterne of conformity , wee are changed into the image of christ , who is the pretotipe , the first type , and idea of all perfection , we are changed into the same image . and then , how this change is wrought to the image of christ , it is by beholding the glory of christ in the gospel , there is a transforming power , in beholding the glory of gods mercy in christ , it is not a delighting object , onely to see the mercy of god in christ , but it is a powerfull object that hath an influence upon the soule . and then the state of man after this change , it is a glorious condition , wee are changed from glory . and then it is a growing condition , wee are changed from glory to glory , still till wee come to that pitch , where there can be no growth , when the soule shall bee filled with the fulnesse of god , as the apostle speakes , when the soule shal have ( all the powers that it hath to receive , and retaine , & comprehend ) al the corners of it filled , so we grow from glory to glory till then , these things follow one another : to begin with the first . there is a necessity of a change . in the state we are , wee must bee changed , as christ tels nichodemus , there must bee a change , and such a change as is a new birth , it must bee all new , as a bell , if there be but a cracke in it , it must be new molded , and cast againe , it is good for nothing else , so the soule of man , if there be but a flaw , but a cracke all is naught , it must be cast , and molded againe anew , we must be set in tune againe , all is out of tune , before the soule can make any sweete harmonie in the eares of god , there must bee a change , there is no comming to heaven without a change , what neede i presse this , it is so easie a point in religion ? except wee be borne anew , wee cannot enter into heaven . but to cleare from evidence of reason the necessity of a change in the whole man. first , because we are in a contrary state to grace , and to god , we are dead , there must be life in us before wee come to heaven , we are enemies , and of enemies wee must be made friends ; how shall we be sit for communion else with god , wherein our happinesse stands , without conformity ? communion is between friends , before those that are in an opposite condition can bee friends , there must be an alteration , and this alteration it must be on gods part , or on our part : now who must change , god that is unchangeable , or wee that are corrupt , and changeable ? god will not change , there is no reason hee should , hee is goodnesse it selfe , alway unchangeable , his perfection stands in an indivisible point , he cannot alter a whit , there is not a shaddow of change in god , therefore , when there is difference betweene god and us , the change must be on our part , we must be changed , as it is rom. 12. and other places , in the spirit of our mindes , wee must bee wholly molded anew , where there is a condition so opposite , as the frame of our hearts is to god , he being holinesse , and we a masse and lumpe of sinne , of necessity there must bee a change , god intends in the gospell to bring us neere himself , and christs end is to bring us to god , as it is 1 pet. 3. 18. all the gospell is to bring us back to god from whom wee fell , now our nature as i sayd is defiled , and unholy , and we cannot bee friends with god , till there be a likenesse in disposition to god , therefore our natures must be sutable to the sweete , and holy , and pure nature of god in some measure . we enter into a covenant with god , in the covenant of grace , and how can we maintaine the covenant of grace , without some likenesse to god and christ ? in that regard of necessity there must be a change , and this change must be on our part , as we see in an instrument , those strings that are out of tune , are brought to them that are in , so it is we that must change and alter and not god , god is alway unchangeable like himselfe in his love , and it is our comfort that he is so unchangeable in his mercy , and holinesse , and justice , therefore i say the chang must be on our part . flesh and blood ( as it is ) cannot enter into heaven , that is , the nature of man , as it is corrupted , we must have new judgements of things , and new desires , and new esteeme , new affections new joyes , new delights , new conversation , new company , all the frame of the soule must be new , there must be a new bent of soule , it must be turned another way , the face of the soule must looke cleane another way , whereas before it looked to the world-ward and to things below , now it must looke to god-ward and heaven ward : therefore those that are in their pure naturalls , that feele no change in themselves , what shall we thinke of them ? they are not in the state of grace , for of necessity there must be a change : there is a double change , reall , and graduall . first a reall change , from ill to good . and then a graduall change , from better to better , from glory to glory . the first change is from the state of nature to grace , at our first conversion , when god puts the first forme , and stampe upon us . and then a change in grace , from glory to glory , wee must bee changed . then againe we all expect glory in heaven , and how can wee doe that except we befitted for it ? the church is the fitting place for glory , we enter into heaven in the church here , we are hewed and squared here , if we bee not holy here , wee shall never enter into heaven , there must be a change begun here if ever it bee perfected in heaven , no uncleane thing shall come there , as soone as ever sathan an angell of light sinned , he was tumbled out of heaven , it will brooke no uncleane thing , no uncleane thing shall ever come there againe , therefore our nature must be altered sutable to that place , and glorious condition , before we come to heaven , except we be new borne , we cannot enter into the kingdome of god , there is direct scripture for it : beloved this is forgot , men trust to the grace and mercy of god , and looke not after a ch●nge , and this holds many from imbracing the gospell in the truth of it , from knowing christ as the truth is in him , they heare they must be changed , which they are unwilling to , they beleeve that god is mercifull , and that christ dyed , &c. they snatch so much of the gospell , as may serve to build them up in selfe-love , so farre they thinke all is well , but when they see such grace as must teach them to deny ungodlinesse , and worldly lusts and such grace as must change and alter them , this they cannot brooke , they are content to goe to heaven if they may have it in a way to hell , in maintaining their corruptions , being proud and covetous , and worldly , as they are , this must not be of necessity , there must be a change . nay i say more , beside the former reasons , the soule that truely desires mercy and favour , desires alwayes power against finne , pardon and power goe together , in gods gift and in the desire of a christians soule , there is no christian soule but hee desires the grace of sanctification to change him , as much as the grace of pardon , for he lookes upon corruption and sinne , as the vilest thing in the world , and upon grace , and the new creature , as the best thi●g in the world , there is no man changed but he hath those apprehensions of sanctification . remember this against some weake conceites likewise , that would have ▪ all the change in justification , they rent christs offices , as if he were all priest , and not a king to governe , as if he were righteousnesse , and not sanctification , as if he had merit to dye for us , and to give us his righteousnesse and no efficacy to change our natures , as if in the covenant of grace god did not write his law in our hearts , but onely forgive our sinnes , hee doth both in the covenant of grace , and where god makes a combination , we must not breake it , efficacy and merit , justification , and sanctification , water and blood goe together , there must bee a change : but to follow the point a little further . there must be change , because no holy action can come from an unchanged power and faculty , actions spring from powers and faculties , they are sutable to them , therefore there must bee a change in the powers , and faculties of the soule , before there be a change in the life and conversation , these three follow in nature . the forme , and living , and being of things , and powers , and action issuing from the power ; so in the life of grace and sanctification there is a power , and ability to beleeve in god , and to be holy , and to love god , and then the actions of love spring from that power , we live and then we have a power to move in nature , being , and life , and moving goe together , so if wee have a being in grace , we have a power to move ; i beseech you therefore consider the necessity of a change , of the inward man , of the powers , & faculties of the soule , can the eye see without a power of seeing , or the eare heare without a faculty of hearing ? can the soule performe sanctified actions without a sanctified power ? it is impossible . and especially the alteration and change is in the will , which some would have untouched they would have it free , those that would have no more given to grace than needes must , but grace workes upon the will most of all , divinity rules the will especially : for the bent of the will makes a good , or a bad man , and the desires of the will carry the whole man with it , we are as the bent is of our will , we are as the choyse of our will is , if the choyse and bent , and by as be the right way , by the spirit it is good ; if the will bee not inclined , and wrought to goe the best way , there is no worke of grace at all , though all grace come in through the understanding enlightned , that is the first , yet it goeth into the will , it passeth through the understanding into the will , and it puts a new taste , and rellish upon the will , and affections . well you see therefore that the grace wrought in the gospell , it is not a meere perswasion , and intreaty , &c. but a powerfull worke of the spirit entring into the soule , and changing it , and altering and turning the bent , and inclination of the will heaven-ward , whereas by corruption of nature , turnes the soule downeward to things below , when the spirit of god entreth into the soule , it is not onely by meere outward perswasion , to leave it to the liberty of will , but it altereth the taste of the will , the soule is carried up ▪ and is shut to things below , it useth the world as though it used it not , we must have great conceites to the worke of grace , the scripture hath great words of it , it is an alteration , a change , a new man , a new creature , new birth , &c. we see the necessity of a change . againe another reason is this , god where he cals and dignifies he also qualifies , princes cannot qualifie those they rayse , but god whom he advanceth to glory he fits and qualifies for glory , where he bestowes his mercies and favours to life everlasting , he calls to great matters , and hee also changeth them . if saul were changed when he came to bee a king , in regard of a new quality , shall wee thinke that god will call any to the participation of his glorious mercy in christ , in pardoning their sinne , and accepting them to life eternall , but he will change them ? no , whosoever he calls to glory he changeth , and altereth their dispositions , to bee fit for so glorious a condition as a christian is called to , there must bee a change . proud men love not to heare of this , it is a prejudice to their former authority , what , i that was accounted ▪ a wise man , now to be a foole , i that was accounted so and so , to alter all my frame and course , and to turne the streame another way , the world will say i grow madde ? i say because grace altereth and changeth all , old things are past away , and all things are become new , those that are carnall and proud , cannot indure a change ; because it is some prejudice to their reputation , but it must be so if they looke for salvation , thus you see that point prooved enough . into the same image . the patterne to which wee are changed , is the image of christ. it is a rule , and a true rule , the first in every kinde is the measure of all the rest , it is the idea , the patterne , and platforme of all the rest ; now christ is the first , for hee is the first borne , the first fruites , the first beloved , therefore he is the patterne of all the rest , and the measure of all other , the nearer we come to christ the better we are , for that that is the measure of a thing , the nearer it answereth to that the better : now christ is the best , and our nature in christ is joyned to the god-head in one person , therefore we are changed to the likenesse of christ , the second adam , for as before we are changed we are corrupted , and depraved according to the likenesse of the first adam after his fall , and as before his fall , if he had not fallen we had beene borne according to his likenesse that is good and righteous , so now being fallen , as soone as by faith wee are planted , and grafted into the second adam we are changed into his likenesse : christ as it were it gods master-peece , that is , the excellentest worke and devise , and frame of heaven that ever was , to set up such a mediator , to reconcile justice and mercy , in bringing god and man into one person , now christ being gods master-peece the best and : most excellent frame of all , he is fit to be the patterne of all excellency whatsoever , therefore hee is the image , the idea , the patterne , and platforme of all our sanctification . christ the second adam is the image into which we are changed , we are not changed to the image of the first adam by grace , but to the image of the second adam : there is from him a derivation of all good , opposite to all the ill wee drew from the first adam , wee drew from the first adam the displeasure of god ; by the second , we obtaine the favour of god by his death , and satisfafaction ; with the wrath of god , we drew corruption from the first adam , in the second wee have grace , from the first adam wee have death , and all the miseries that attend death , and follow it . in the second ada● we have life and all happinesse , till it end in glory ; in a word , whatsoever ill we have in the first adam , it is repaired abundantly in the second , when we are changed into his image , therefore , when you read of the image of god in the new testament , it must be understood , of the image of god in iesus christ , the second adam . now this image confists in knowledge , in holinesse and righteousnesse , if we compare col , 3. with ephes. 4. this was perfect in christ , who was the image of his father , and wee must bee like christ , the second adam in sanctification . now the grounds why wee must bee conformable to the image of the second adam , and not to the first , are these ; because the second adam is farre excelling the first adam , and as i said , we must be conformed to the best image , as wee have borne the image of the first , so we must beare the image of the second , as it is in 1 cor. 15. and then the image of god in the second adam , is more durable : for all excellencies , and grace is more firmely set on christ then ever they were upon adam , it is set upon him with such a character and stampe , as shall never bee altred , when god set his image on the first adam , it was raced , and decayed , and lost by the malice of the devill , because it was not set on so firmly , adam being a man , and a good man , yet hee was a man changeable ; but christ is god man , in one nature , god hath set such a stamp of grace on the humane nature , being eternally united to the god-head , that shall never be altred , therefore we are renewed according to the image of god , as it is stamped on christ , not as it was stamped on the first adam . and that is the reason , why the state of gods children is unalterable , why , being once gracious they are so for ever , if god set the stampe of the spirit of christ on them , it is firme , as it is upon christ , it never alters in christ , nor in those that are members of christ , the alteration is in growth from better to better : gods children sometimes a little deface that image by sinne , security , and the like , but as a peece of coyne that is a little defaced , yet it hath the old stampe still , and is acknowledged for good coyne , so a christian in all desertions , in the worst state , he hath the stampe still , though it be darkened by his carelessenesse , yet after it receives a fresh stampe , it is an everlasting stampe , when once wee are gods coyne , wee are never reprobate silver , and all is , because we are renewed according to the image of christ , and grace is firmely set in our nature in christ , so sure that all the devils in hell cannot race it out , and hee is the quickening spirit , and therefore able to transforme us to his likenesse , better then the first adam was , therefore the image of god is the likenesse of the second adam , and wee are changed into that . now the reasons why the second adam changeth us into his owne image are many ; first , because hee is a powerfull head that changeth all his members , a powerful roote that changeth all his branches into his owne nature , a powerful husband that changeth his owne spouse , i say , he is a quickning spirit , a publicke person , and the roote of all beleevers as the first adam , was of us all , as wee are naturall men . againe , it is meete that brethren should bee all a alike , therefore , as it is in romanes 8. wee are predestinate to bee conformed to christ , hee is the first among many brethren , the chiefe brethren must bee all alike , therefore wee being predestinate to salvation , it was fit we should be predestinate to be conformable to our elder brother , that brethren might bee of one nature and disposition , it is fit that the husband and wife should be of one disposition , christ is the husband , and wee are the spouse , therfore by grace he alters , and cleanseth , and purgeth his spouse , as it is , ephe. 5. he loved his spouse , and gave himselfe for it , that he might purge it , and make it a glorious spouse . it is meete the wife should be the glory of the husband , as s. paul saith , that is , that she should reflect the excellencies of her husband ; therefore that the church might be the glory of christ , and reflect the excellencies of christ , she is changed to bee like christ more and more daily , there is a kind of congruity that brethren should be like , and that the spouse and the husband should be alike , therefore god hath ordained that we should be like him in a threefold degree , in suffering , in grace , and in glory , whosoever will bee like him in glory , must be like him in grace , first gods election , and ordaining must have its issue , that is , the representation of the likenesse of christ in our natures . againe , the end of christs comming was to destroy the workes of the devill , to deface all sathans workes , especially his worke in us , the image of sathan in our dispositions , for every man by nature , carries the image of the devill on him , till the image of christ be stamped on , and the image of sathan raced out : for in man there is naturally an opposition to the truth , a hatred of god , and of good things , now christ comming to dissolve the workes of the devill , puts out this image , and sets his owne stampe and image upon the soule , therefore unlesse christ change us to his owne image , hee should misse of the end of his comming , these , and many such reasons there are to prove , that wee are restored , according to the image of christ iesus , and why christ will change us to his owne likenesse , to adde one more ; the end of christ is , that wee should enter into a sweete communion with him , therefore he will set such a stampe upon us , as he may delight in us , and bee friends , now if hee should not change our natures , what correspondence could there be betweene christ and us , now when he hath altred , and changed us , he lookes on us as carrying his stampe and image . vse . 1 if this be so , that we are changed into the image of the second adam , lesus christ ; then i beseech you , let us labour every day more and more to study christ , that so by beholding christ , wee may be transformed into his likenesse ; for the looking upon christ is a transforming sight , therfore let us looke into his disposition , as it is set forth in the gospell , and to his carriage , and looke to his priviledges that so wee may receive grace for grace , grace sutable to his grace , disposition sutable to his disposition , conversation sutable to his conversation , and priviledge , and prerogative sutable to his pre rogative , that wee may bee like him every way . what was his disposition , and carriage ? it were too large to unfold it to you as it is in the gospell , but because we must be changed into the image of christ , it is good to looke to that picture , that wee may resemble that image as much as may be , you see in the gospell how he carryed himselfe to his friends . enemies . the devill . himselfe . you see how full of love he was , what drew him from heaven to earth ? and so to his crosse , and to his grave , but love to mankinde , you see how full of goodnesse he was , he went about doing all the good he could , how much good doth that speech savour of that paul speakes of him , it is a more blessed thing to give than to receive , see how full of zeale he was , he whipped the buyers and sellers out of the temple , he was full of goodnesse , it was his meate and drinke to doe good , it was as naturall to him as for a fountaine to streame out . and as i sayd for his carriage toward his friends to those that were good , how sweete and indulgent was he , where there was any beginnings of goodnesse he did incourage it , he never sent any backe againe , but those that went backe againe of their owne head , as the young man , christ sent him not backe , he was so full of sweetenesse to weake christians , nay he discovered himselfe most to the weakest , hee was never more familiar with any than with the woman of samaria that was an adultresse , and mary that had beene a sinner , how sweetely did hee appeare to her first ? how sweete was he to sinners when they repented , how ready to forgive and pardon ? see it in peter , hee never cast him in the teeth with his apostacy , he never upbrayded him with it , he never so much as tells him of it , onely he lookes upon him , and afterward lovest thou me , &c. hee would not quench the smoaking flaxe , nor breake the bruised reede , so gentle and sweete a saviour have we , hee was sweete to those that were good in the lowest degree of goodnesse , nay where there was but a representation of goodnesse , as in the young man , he kissed , and imbraced him , when he came and sayd , what good thing shall i do● to inherit eternall life , hee imbraced him , and made much of him ; and so to the pharisee , thou art not farre from the kingdome of god , he laboured to pull him further , he was of a winning , gaining disposition , those that were good he loved them , and carried himselfe so to all as much as might be , shall we not labour to be of his disposition ? not to set people further off , but to be of a gayning , winning nature . see how obedient hee was to his father , not my will but thine be done , both in active , and passive obedience in all things he looked to his fathers will , being ●ubordinate to him , wheresoever there is subordination there ought to be obedience ; now there is a subordination to god as our father in christ , therefore wee should labour to be obedient even to death as christ was , our happinesse stands in subordination , the happinesse of the inferiour is in subjection to the superiour that may doe him good , therefore we must be obedient to god as christ was , wee see hee prayed whole nights . for his owne particular how holy , and heavenly was he , he takes occasion of vines , of stones , of water , of sheepe , and all things to be heavenly minded , to rayse his soule upon all occasions , and when hee rose from the dead , and conversed with his disciples what was his talke ? he discoursed all of matters , of the kingdome of heaven , so his whole disposition was heavenly , and holy in himselfe ; and patient in wrongs done to him , he did not returne injury for injury , you see how meeke he was ; i give you but a touch of every particular , you may by proportion apply the rest , he was in his owne particular holy , and heavenly , and full of purity , and holinesse , and heavenlinesse . what was he to his enemies ? did he call for fire from heaven , when they wronged him , was he all on a heate ? when his poore disciples being more flesh than spirit , would have fire from heaven ; you know not what spirit you are of , saith he , he shed teares for those that shed his blood , oh lerusalem , ierusalem , &c. that afterward crucified him , and upon the crosse you see there to his very enemies , father forgive them , they know not what they doe , so then if we will be like to christ , consider how he carryed himselfe to god in devotion , and obedience , and how in himselfe hee was full of purity and holinesse , unspotted every way , how to his friends , to all that had any goodnesse in them , and how to his enemies , he prayed for his very enemies . and for the devill himselfe , deale with him as christ did , that is , have no termes with him , although he come to us in our nearest friends , hee came to christ in peter , sathan avoyd , saith he , if the devill come to us in our wives , in our children , in our friends , avoyd sathan , sathan comes to us sometime in our friends , to give corrupt judgement to maintaine false causes , to doe this or that that may cracke our conscience , discerne the devill in our best friends , for sometime they may be the trunkes of the devill , the devill may conveigh his spirit through peter , let us immitate christ , discerne betweene our friends love , and the subtilty of the devill in them , and be able to give them an avant , avoyd sathan : wee see christ when hee encountred sathan , he fights not with sathans weapons , and when he was to deale with his instruments , but with the word of god , he gives not reproach for reproach , nor sophistrie for sophistrie , but it is written , shewing that we must encounter sathan with gods armorie , with weapons out of the booke of god. and then when sathan would confesse him , and make much of him , oh thou art the sonne of god , he would have nothing to doe with him , so those that are manifestly led with the spirit of sathan , and would presse kindnesses on us , have nothing to doe with them so farre : as we say of the devill , he is not alway a lyer , but he alway cozeneth , so take those that are lead by the spirit of the devill , that are iesuited papists , they lye not in all , but there is cozening in all , for all is but snaring kindnesse and gifts that will hurt more , all offers from sathan , and those that are led with the spirit of sathan , wee ought to suspect , as christ we see when sathan offered him a kindnesse , hee saw he was to bee tooke heed of , therefore saith he away , you and your kindnesse ; so have nothing to doe with devillish men , those are best at ease , and prosper most that have least to doe with them , those that see they are alway deceivers though they be not alway lyers , those that are nearest hostility prosper best , thus you see a taste of christs carriage to his friends , to his enemies , to sathan : and for hypocrites hee speakes woe to them , he hated them above all the proud pharisees . i might spend much time in going over particulars in the gospell , to see what expressions there are of iesus christ. vse 2 i beseech you make this use of it , when in the gospell you reade of any expression , of his love and gentlenesse , of his obedience and humility , in washing his disciples feete ; and learne of me for i am meeke , &c. and come unto me all ye that are weary , and heavie laden , then thinke this is the expression of my blessed saviour , the socond adam , to whose image i must bee conformed , and transformed , and changed , and therefore when you are moved and tempted to sinne , from your owne corruption , or from sathan , reason thus with your selves , would our blessed saviour if he were upon earth doe thus , would hee speake thus , would he not doe thus if he were here now , would he not be ready to doe this good turne ? surely he would , and i must bee changed into his image and likenesse , therefore let me consider what my blessed saviour would doe in the like case , surely our blessed saviour would not staine , and defile his body , he would not make his tongue an instrument of untruth to deceive others , he would not bee covetous and injurious : art thou a christian or no ? if thou be a christian thou hast the anoynting of iesus christ , that annoynting that was poured on him as the head , it runnes downe to thee as a member , as arons oyntment ranne downe to his skirts , if thou be the skirt of christ , the meanest christian , thou hast the same grace if thou be a christian , and therefore thou must expresse christ , that as thou art partaker of his name , so thou must be partaker of his anoynting if thou be a christian why doest thou thus ? doth this suite with thy profession ? dost thou carry the image of sathan , and dost thou thinke to bee a christian , except it be in tytle and profession onely ? no , there is no christian , but if he be a true christian , he is changed into the likenesse of christ , into his image , therefore it is a good thought upon all occasions , every day to thinke what would my blessed saviour say , if he were here ? and what did he in the like case , when he was upon earth ? i must be led by the spirit of christ , or else i am none of his , therefore let us shame our selves when we are moved by our corruptions , and temptations to doe any thing contrary to this blessed image . and consider the more we grow into the likenesse of christ , the more wee grow in the love of god , who delights in us as hee doth in his owne sonne , this is my beloved sonne , in whom i am well pleased ; now the more like we are to christ , the more hee is pleased with us . and the more we shall grow in love one to another , for the liker pictures are to the first patterne , the liker they are one to another , so the liker wee grow to christ , the liker we are one to another , and the more like , the more love . who keepes christ a live in the world , but a company of christians that carry his resemblance , as wee say of a childe that is like his father , this man cannot dye as long as his sonne is alive , because he resembleth his father , so as long as christians are in the world that have the spirit of christ , christ cannot dye , he lives in them , and christ is alive no otherwise in the world , than in the hearts of gracious ' christians , that carry the picture and resemblance of christ in them . but how are we changed into the likenesse of christ ? how come wee to be like him ? when once we beleeve in christ , we are graft into the similitude of his death , and into the likenesse of his resurrection ; it is a point somewhat misticall , yet it is stood upon in the scriptures , in rom. 6. especially at large . how come we to dye to sinne , by vertue of christs death ? and to live to righteousnesse by the fellowship of christs resurrection ? it is sayd we are transformed into the likenesse of christ , the phrases of scripture shew it , but to stand upon these phrases a little . beloved as it was in christs owne person , when christ dyed , whole christ dyed , and was crucified , but yet the death it selfe , the crucifying was terminate , in the humane nature , the humane nature dyed , and not the godhead , yet by reason of the union , whole christ dyed , and was crucified , the lord of glory was crucified , as the scripture speaks , and as it was in christ naturall , so it is in christ misticall , whole christ misticall was crucified , whole christ misticall is risen againe , notwithstanding the crucifying was terminate in christ the head , not in the members as his death was terminate in his humane nature it ended , and was confined in that , so this crucifying belonged to the head , and the head rose , yet whole christ , all beleevers as soone as they are one with christ , by reason of the misticall union , they are dead and crucified in christ their head , and risen and sit in heavenly places , in christ their head , so then a true beleever , when he is made one with christ , he reasons thus , my corruption of nature , this pride of heart that naturally i have , this enmity of goodnesse , this is crucified , for i am one with christ , when he dyed i in my head did dye , and this pride and covetousnesse , and worldlinesse , this base and filthy carnall disposition , was crucified in christ my head , i in my head was crucified , and i in my head now am risen , and sit in heaven , therefore now i am in some sort glorious , therefore i minde things above in my head , and therefore because of the necessary conformity of the members to the head , therefore i must more and more dye to sinne , be crucified to sinne , and rise by the spirit of christ , and ascend with him , the more i know , and consider , and meditate of this , the more i am transformed into the likenesse of his death and resurrection ; but to goe a little further . quest. what things in christs death did especially discover themselves to us , ( when we once beleeve ) to our comfort ? ans. three things . in regard of us , wonderfull love that he dyed for for us . in regard of sinne , wonderfull hatred that hee would dye for sinne . and wonderfull holinesse and love of grace , he shewed his hatred of sinne , that hee would shed his heart blood for it , and wanting the glory of god as it were , by feeling the wrath of god for a time , even in hatred to sinne . there were these two affections pregnant in christ upon the crosse , wondrous love for us to dye for us , and wondrous hatred of sinne to purge it , for which he dyed , and wondrous holinesse from whence hatred of sinne came ; whence doth hatred of sinne come but from wonderfull purity , and holiness , that cannot indure sinne . thus when the soule considers it is one with christ , it hath the same affections that christ had , christ in love to us dyed , can i apprehend that love of christ when hee dyed , and was crucified , and tormented for my sinne , but out of love , i must hate sinne againe ? and when i consider how christ stood affected to sinne upon the crosse , when hee dyed to purge it , and to satisfie for i● , c●n i have other affections , being one with him , then hee had upon the crosse ? i cannot , so whether i consider his love to me , or the hatred he bore to sinne , considering my selfe one with him , by a mysticall union , i shall have the same affection of love to him , and bee like him every way , to love what hee loves , and to hate what hee hates . i cannot but hate sinne , and hating sinne , i must act his part anew , that is , as he dyed for sinne , so i dye to sinne , as hee was crucified for it , so it is crucified in me , as he was peirced , so hee gives corruption a stabbe in me , as hee was buryed , so my corruption is buryed , and as he dyed once never to dye againe , so i follow my sinnes to the grave , to death , and consumption of old adam , that hee never riseth againe , so i say , the consideration of my union with christ , that i in christ did dye , and was crucified , because my head dyed , and was crucified . and then it puts that affection into mee that was in christ , and makes me act christs part , to dye to sin daily more and more , these , & the like thoughts are stirred up in a christian , which saint paul aimes at , in rom. 6. and other places . so by the vertue of his resurrection , i am conformable more and more , to the graces in him , for as the power of gods spirit raised him up , when hee was at the lowest , when he had beene three dayes in the grave , so the spirit in every christian , ray seth them up at the lowest to comfort , to a further degree of grace , more and more , nay , when they are fallen into any sinne , or any affliction for sinne , the same power that raised christ when hee was in the grave ; for our sinnes in the lowest humiliation that could bee , it raiseth them from their sinnes daily , that they gather strength from their sinnes , the power that raised christ at the lowest , raiseth a christian at the lowest in sinne , and in affliction for sinne , for when he is tripped , and undermined by his corruptions , god by that power that raised christ at the lowest , recovers and strengthens him , and makes him afresh revenge himselfe upon his sinne , and when hee is at the lowest , in the grave , the same power will raise him like christ every way , so you see how we are changed to the liknesse of christ. how shall wee know then whether we have the image of christ stamped upon us , or no ? if wee be changed into the likenesse of christ , we shall be changed in our understandings , to judge of things as he did , his ayme was to please his father in all things , if we have the same ends , and the same opinion , and esteeme of things , he judged matters of grace , and of the kingdome of god above all other , for the soule is more worth then the whole world , see the judgement that he passed upon things : seeke ye first the kingdome of god , and all other things shall be cast upon you . we must bee changed in our judgement , if we will have his image upon us . wee must bee like him in our will , in our choyce , in the cleaving , and purpose , and resolution of our will , wee must have the bent of our soule , as his was , our soules must be edged , and pointed as his was , wholly for heaven , and the kingdome of god : and so for our affections there must bee a change in them , in our love , and joy , and delight , we must love , and joy , and delight , in whatsoever he did . now the way to stirre us up to this , is to see what image wee naturally carry , and to see our selves in the glasse of the law , if a man consider thus , if christs image be not upon me , i carry the image of the devill , this would make him labour to get another image upon him : for beloved at the day of judgement , christ will not owne us , if he see not his image upon us , caesar will owne caesars coyne , if hee see his image upon it . whose image and superscription is this ? give unto caesar , that which is caesars . if christ see his stampe on us , he will owne us at the day of judgment , or else not . naturally we are all opposite to christ , naturally wee are full of pride and mallice , of the spirit of the world , and the devill , get out this by all meanes , or else christ will not owne us at the day of judgement , hee will not looke upon us , he cannot abide to see us , if we have not his image , wee must beare the image of the second adam , as wee did the image of the first . againe , the law of god that was written in adams heart , it is expressed , and coppyed out , there see our selves , there see all the curses , there see our selves guilty of the breach of every commandement , if wee understand the law spiritually , that desire of women , and revengefull thoughts , are murther , and adultery , understand the law spiritually , and see our selves in that glasse , see our selves utterly condemned , this will make us flye to the glasse of the gospell , that we may be changed into the image of christ. there is another image that we more desire to be changed into , we are transformed into the likenesse of the world , cast into the mould of the times , we labour to have those opinions that the times have , and those wayes of getting , and rising to preferment that the world hath , and to have that carriage and disposition every way that the world hath , and so frame to the spirit of the world in al things , that so wee may not be observed by others , and crossed in our pleasures , and preferments , and profits , wel , this desire to be transformed into the likenesse of the world , to have the spirit of the world , what will it come to in the end ? the world shall bee condemned , if wee will bee condemned with the world , let us labour to bee transformed into the opinion of the world , and to goe with the streame , and the errours of the time , if we desire to be damned . the world must bee condemned , it is the kingdome of sathan wherein hee rules , therefore , there is no image or likenesse for us to be transformed into , if we will bee saved , and have comfort , but the image of christ , and can wee have a better likenesse to be transformed into , then the image of him , by whom wee hope to be saved ? then to be like him from whom wee hope for so great a matter as salvation is . againe , that wee may be changed into the likenesse of christ , let us fix our meditations upon him , and we shall find a change we know not how , insensible , as those that stand in the sunne , for other purposes , they find themselves lightned , and heate , so let us set our selves about holy meditations , and we shall finde a secret insensible change , our soules will be altered and changed , wee know not how , there is a vertue goes with holy meditation , a changing , transforming vertue , and indeed we can think of nothing in christ , but it wil alter and change us to the likenesse of it selfe , because we have all from christ , can wee thinke of his humility , and not be humble ? can wee thinke , was god humble , and shall base wo●●es be proud , shall i bee fierce , when my saviour was meeke , can a proud fierce heart , apprehend a sweete meeke saviour ? no ; the heart must bee sutable to the thing apprehended , it is impossible that a heart that is not meeke , and sweetened , and brought low , should apprehend a loving , and humble saviour , there must be a sutablenesse betweene the heart and christ : as hee was borne of a humble virgin , so he is borne and conceived in a humble heart , christ is borne , and conceived , and lives , and growes in every christian , and in a humble , and lowl● heart , made like him by his spirit , that is the wombe . the heart that is sutable , that is the heart that hee is formed in . againe , to be changed into this image , when we are once in the state of grace , let us looke to the remainder of our corruptions , the best of us shall see , that that will make us looke after christ , look to our world limindednes , to our passions , to our rebellions , to our darkenesse and deadnesse of spirit , and then goe to christ ; lord thou hast appointed christ , to be a head , to be a full vessell , that of his grace , wee might have grace for grace , hee was annoynted with the oyle of gladnesse above his fellowes , but for his fellows , i am earthly minded , hee is heavenly , i am full of rebellions , of lusts , all is at peace in him , the image of god is perfect in him , and hee is a head to infuse grace , a head of influence as well as of eminence , he is not onely above me , but he hath all grace for me , therefore goe to christ , i need thy heavenly mindednesse , and some portion of thy meekenesse , of thy spirituall strength , i am weake , and darke , and dead , shine on me , thou haste fulnesse for mee , so goe to christ , and draw upon every occasion , vertue , and life , from christ our head , this is to know what is meant by being transformed to christ our head . there are two conformities beloved exceeding comfortable to us , and wee must meditate on both . first , christs conformity to us , he was transfigured into our likenesse , he became man in love to us , not onely man , but in the forme of a servant , base man , he tooke mans nature , and mans base condition , phil. 2 , here is the ground of our comfort , that christ tooke our forme , hee transfigured himselfe to our basenesse , and shall not we labour to be transformed , to be like him , that out of love stooped so low to bee like us ? let us but thinke of this beloved , our blessed saviour tooke our nature on him , pure and holy by his spirit , he followed sinne to death , he was conceived , and lived , and dyed without sinne , to satisfie for sinne , and now by his spirit , hee cleanseth out sinne , he pursued , and chased out sinne from his conception , in all the passages of his life , so we should be like him , drive away sin , get the spirit , that our nature in us , may be as it was in him , holy , and pure , and spirituall , shall he be conformed to us , and shall not we conforme to him , many such reasons , and considerations there bee , to moove us to be changed into the image of christ. christ in this worke of changing is all in all , for first of al by christs death and satisfaction to divine justice , we have the spirit of god that doth all , for the spirit is the gift of gods love , next to christ , the greatest : now christ having reconciled god , god being reconciled gives the spirit , our sinnes being forgiven , the fruite of gods love is the spirit , so wee have the spirit by the merit of christ. againe , we have it from christ , as a head derived unto us , we have the spirit for christ , and from christ , christ receives the spirit first , and then he sendsit into our hearts , so for christs sake , and from christ as a head , we have the spirit . againe , from christ we have the patterne of all grace whatsoever , to which wee are changed , the patterne of all grace is from christ , he begins to us in every grace . againe , in the fourth place , the reasons inducing are all from christ : for we are not only changed by power , but by reason , there is the greatest reasons in the world to be a christian , and to come out of the state of nature , when our understanding is enlightned to see the horrible state of nature , with the angry face of god with it , and then to have our eyes opened at the same time to see the glorious , and gracious face of god in iesus christ , here is the greatest wisedome in the world to come out of that cursed state to a better : now the reasons of this change are fetched from christ , that by knowing christ , we know by reflection the cursed state out of him , and to see the glorious benefits by christs redemption , & glorification , these set before the eye of the soule , and then the heart wrought upon by these reasons ; if christ gave himselfe for me , shall not i give my selfe to christ , paul hath his heavenly logicke , christ dyed for us , that we might live to him , so we have the merit of the spirit from christ , the derivation of the spirit from christ as a head and the patterne of grace from christ , and the inducing reasons all from christ , in this changing to his image . againe in that christ is the image to which wee are changed , let us learne if we would see any thing excellent , and comfortable in our selves , see it in christ first , there is nothing comfortable in man but it is in christ first , as the first image , the first receiver of all , christ iesus himselfe , if wee would see the love of god see the love of god in christ our head first , in him that is gods beloved , if we would see the gifts that god hath blessed us with spirituall blessings , but it is in christ , we have it from our head first , if we would see gods favour , this is my beloved sonne in whom i am well pleased , i am well pleased in him , and in all his , that are one misticall body with him , if we would see comfortably our ill done away , our sinnes removed , see it in christ abased , in christ crucified , and made a curse , see them all wiped away in the crosse of christ : if we would see glory upon the removall of our sinnes , see it in christ first , he is first risen , and therefore wee shall rise , he is ascended and sits in heavenly places , therefore we ascend and sit in heavenly places with him , all that we have or looke to have comfortable in us , see it in the first patterne , and platforme in christ , the reason is cleare in rom. 8. we are elected , and predestinate , to be conformed to the image of his sonne , we are predestinate to bee conformed to christ in all things , to be loved as hee is , to bee gracious as he is , to rise to be glorious , to be freed , and justified afterward from all our sins , as he our surety was , wee are ordained to be conformable to him every way . in a word the flesh of christ it was holy , it was a suffering flesh , and then a glorious flesh , now it is glorious , so our nature must be like this image , it must be sanctified flesh , by the same spirit that sanctified the masse that hee was made of in the wombe , it must be suffering flesh , in conformity to him , for the flesh that he tooke was suffering flesh , and he had a kingdome of patience before he had a kingdome of glory , so we must goe through a kingdome of patience to the kingdome of glory & then upon conformity in holinesse with christ , comes our conformity in glory , when wee are content to be conformed to christ in our suffering flesh , then wee shall be conformed to christ in our glorious flesh , for our flesh must be used as his was , it must be holy and patient , and suffering , and then it shall be glorious , so in all things we must looke to christ first , hee must have the preheminence . beloved of all contemplations under heaven , there is no contemplation so sweete and powerfull , as to see god in christ , and to see christ first abased for us , and our selves abased in christ , and crucified in christ , and acquitted in christ , and then rayse our thoughts a little higher , see our selves made by little and little glorious in christ , see our selves in him rising , and ascending , and sitting at the right hand of god , in heavenly places , see our selves by a spirit of faith , in heaven already with christ , what a glorious sight and contemplation is this ? if wee first looke upon our selves what we are , we are as branches cut off from the tree , as a river cut off from the spring that dyes presently , what is in us but we have it by derivation from christ , who is the first , the spring of all grace , the summe of all the beames that shine upon us , we are as branches cut off , therefore now to see christ , and our selves in christ , this transformes us to bee like his image , it is the sweetest contemplation that can be . we see this change is wrought by beholding , the beholding the glory of god in the gospell , it is a powerfull beholding , for saith he , we are changed by beholding , to the image of christ ; sight workes upon the imaginations in bruite creatures , as labans sheepe , when they saw the party coloured roddes it wrought upon their imaginations , and they had lambes sutable : will sight worke upon imagination , and imagination worke a reall change in nature ? and shall not the glorious sight of gods mercy , and love in christ , worke a change , in our soule , is not the eye of faith more strong to alter and change than imagination naturall ? certainely the eye of faith apprehending gods love , and mercy in christ , it hath a power to change , the gospell it selfe together with the spirit , hath a power to change , wee partake by it of the divine nature . this glasse of the gospell hath an excellencie and an eminencie above all other glasses , it is a glasse that changeth us , when wee see our selves and our corruptions in the glasse of the law , there we see our selves dead , the law findes us dead , and leaves us dead , it cannot give us any life , but when we looke into the gospell and see the glory of god , the mercy of god , the gracious promises of the gospell , wee are changed into the likenesse of christ whom wee see in the gospell : it is an excellent glasse , therefore that hath a transforming power to make beautifull , such a glasse would be much prized in this proud world , such a glasse is the gospell . therefore let us b●● in love with this glasse above all other glasses whatsoever , nothing can change us but the gospel , the gospell hath a changing power , as you have it isay 11. there the lyon shall feede with the lambe , &c. for the whole earth shall be full of the knowledge of the lord : the knowledge of christ lesus is a changing knowledge , that changeth a man even from an untractable fierce creature , to be tractable , sweete , and familiar , so that the knowledge of god in iesus christ , you see it is a transforming knowledge , and changeth us into the image of christ to the likenesse of christ. especially upon this ground , that when wee looke upon christ , and god in christ , we see our selves there , in the love of christ , and in the love of god , and thereupon wee are moved to be changed to christ , not by seeing christ alone , or by seeing god in christ alone , but by seeing gods love in christ to us , and christs love to us , for the spirit of faith which is given together with the gospell , it sees christ giving himselfe for me , and sees god the fathers love in me in christ , and giving me to christ , when the spirit of faith with this appropriation seeth god mine in christ , and seeth christ mine , and sees my selfe in the love of god , and in the love of christ , hereupon the soule is stirred up from a holy desire , to bee like christ iesus , that loved me so much , and to be conformable to god all i can : for if the person be great and glorious , and our friend too , there is a naturall desire to be like such to imitate them , and expresse them all we can . now when wee see our selves in the love of god and christ , out of the nature of the thing it selfe , it will stirre us up to be like so sweete , and gracious , and loving a saviour . there are three sights that hath a wondrous efficasie , and they goe together . god sees us in christ , and therefore loves us , as we are in christ. christ sees us in the love of his father , and therefore loves us as hee sees us in his fathers love . wee see our selves in christ , and see the love of god to us in christ , these three sights are the foundation of all comfort , god gives us to christ , and sees us as given to him , in his election , christ sees us as given of the father , as you have it iohn 17. and loves us as wee are loved of the father , and then sees us as his owne members , and wee by a spirit of faith see christ , and see our selves in christ , and given to christ by the father , hereupon comes a desire of imitation and expression of iesus christ , when we see our selves in christ god lookes upon us in christ , and we looke upon our selves in christ , and when we looke upon the mercy of god in christ , it kindleth love , and love kindleth love , as fire kindleth fire : fire hath that quality , that it turnes all to it selfe . now the meditation of the glorious love of god in christ it workes love , and love is an affection of changing , love transformes as fire doth , the love of god warmes us , and wee are fit for all impressions , as things that are warme , iron is a dull and heavy thing , yet when it is warmed it is bright , and plyable , and hath as much as may be , of the nature of fire imprinted upon it , so our dead , and dull , and unflexible , and unyeelding soules become mallyable , and flexible by the love of christ shining upon them , his love transformes them , and kindles them , so here is the way , how the glory of gods love in christ transformes us , because the discovery of the bowels of mercy in god towards us , kindles love to him , and that being kindled it workes likenesse , for love to greatnesse transformes us , it workes a desire to be like those that are great , where there is dependance , there is a desire to be like , even among men , much more considering that god so loves our nature in christ , and that our nature is so full of grace in christ as it is , the love of god in christ , that hath done so much for us , it breedes a desire to be like christ in our disposition , all wee can . by looking to the glory of god in christ , wee see christ , as our husband , and that breedes a disposition in us , to have the affections of a spouse , wee see christ as our head , and that breedes a disposition in us , to be members like him . quest. how shall wee know then that wee see god in christ , and the glory of god in the gospell comfortably ? answ. hath this sight a transforming power in thee , to the image of christ ? to make thee like him ; if it have not a transforming power , it is a barren empty contemplation , that hath no efficacy or comfort at all , so farre as the sight of gods love in christ , breedes conformity to christ , so farre it is graciour and comfortable , see therefore whether thou art transformed to the image of christ , if there be not a change , there is no beholding of christ to speake off , no man ever sees the mercy of god in christ by the eye of faith , but he is changed . for beloved , as there must be a change , so it is in this order , from beholding the mercy of god in christ , for can you imagine that any soule can see it selfe in the glasse of gods love in iesus christ , that it should see in the gospell christ , and in him , god reconciled unto him in particular , but that soule out of the apprehension of gods love in christ , will love god againe , and be altered and changed ? it is impossible such a sight therefore , whereby we see our selves in this glasse , as when we looke in a glasse and see our owne image , we see our owne selves in christ , and the love of god , such a sight altereth and changeth alway , it works love , and love is the worker of imitaiton : for what doth make one labour to expresse another , in their disposition , carriage , and conversation ? oh it is love , as children imitate their parents , love is full of invention , and of this kinde of invention , that it studdies to please the person loved , as much as it can every way , hereupon we come to be desirous to be like christ , because we see the glory of gods mercy shining in christ. the adversaries of the grace of god , they fall foule upon us , because we preach justification by the free mercy , and love of god in christ ; oh say they , this is to dead the spirits of men , that they have no care of good workes . beloved , can there bee any greater insentive , and motive in the world , to sanctification , to expresse christ , and to studdy christ , then to consider what favour and mercy wee have in christ ? how we are justified , and freed by him , by the glorious mercy of god in christ ? there cannot be a greater , therfore we see here , they depend one upon another , by seeing in the glasse of the gospell , the glory of god , we are transformed from glory to glory : an excellent glasse the gospell is , by seeing gods love in it , wee are changed : the law is a glasse too , but such a glasse as saint iames speakes of , that when a man lookes into it , and sees his duty , he goes away , and forgets all , the law discovers our sinne and misery . indeed it is a true glasse , if wee looke there , wee shall see the true picture of old adam , and of corruption , but it is such a glasse as workes nothing upon us , but when this glasse is held out by the ministers of the word , whose office it is to hold the glasse to people , when they see the love of god in christ , this is a changing transforming glasse , to make them that were deformed , and disfigured before , that bore upon them the image of sathan before , now to be transformed to be like christ , by whom they must bee saved . is there any studdy in the world , therefore more excellent then that of the gospell , and of the mercy of god in christ , that transformes & changes men from one degree of grace to another , as it followes in the text. therefore , those that finde themselves to be the old men still that have lived in corrupt courses , and doe so still , let them not thinke to have any benefit by the gospell , they deceive themselves , they never knew god : for hee that saith he hath communion with god , and walkes in darkenesse , hee is a lyer , saint iohn gives him the lye , for god is light , how can a man see himselfe in the love of god , and remaine in a darke state opposite to love , will it not alter a man ? it will not suffer him to live in sinnes against conscience , let no man that doth so , thinke he hath benefit by christ , that knowledge is but a notionall knowledge , a speculation , a swimming knowledge , it is not a spirituall knowledge , because wheresoever the knowledge of god in christ is to purpose , there is a change , and conversion of the whole man , there is a new judgement , and new affections , the bent and byas of them is another way then they were before , there is a change which is called a turning in the scripture , those things that were before them before , are now behind them , and those things that were behind them , are now before them , whereas they turned their backe upon god and good things , now they turne their faces , they looke god-ward , and heaven-ward , and to a better condition ; for this change is nothing else but a conversion : therefore a man may say as hee said , i am not i , those that have seene christ , it makes them differ from themselves , this sight workes a change . if there were not a change it would make god forsworne , as it is luke 1. in zacharies song , he hath sworne that being delivered out of the hands of our enemies , wee should serve him without feare in holinesse and righteousnesse all the dayes of our lives : if any man therefore say he is delivered from his enemies , that he thinkes hee shall not be damned and goe to hell ; and yet doth not live in holinesse and righteousnesse , he makes gods oath frustrate , for gods oath joynes both together , he hath sworne that being delivered out of the hands of our enemies , we should serve him without feare , without slavish feare , but with a feare of reverence , in holinesse and righteousnesse , all the dayes of our life : whosoever therefore are in a state of deliverance , have grace granted them whereby they may serve god in holinesse , and righteousnesse all the dayes of their life , they are changed into the same image . from glory to glory . by glory is meant especially grace here , and that which accompanies the grace of god , the favour of god , when wee are perswaded of it by the spirit , by which grace is wrought in us , upon grace in us there followes peace , and joy , and comfort , and many such things which the scripture accounts to be glory . we say there are foure degrees of the glory of a christian. first initiall glory , in his first conversion , and thereupon the knowledge of his deliverance from that cursed and damnable state that he is in , the knowledge likewise of his title to life everlasting , he comes to have friendship with god , he comes to have his nature renewed that he may be friends with god , there must be an assimulation by the spirit like god in a holy disposition : now upon the favour of god wee come to be friends with god , and to have our natures altred , and hereupon comes those glorious qualifications , as peace , and joy , and consolation in all conditions , and liberty , and boldnesse to the throne of grace , this is glory beloved . is it not a glory to be friends with god , and to have god deale with us as friends , to reveale his secrets to us of his love , and grace in christ , to discover the hidden mysteries of his love to us , that was hid from the beginning of the world ? we never know it till our effectuall calling , till our first conversion , for god to be friends with us all our life , abraham was the friend of god , and then to have our nature renewed , to have our shame layd aside : indeed sin makes us shamefull , it is the dishonour , and abasement of the soule : the very change of our nature to bee such as god may delight in , this is glory , the image of god is glory , therefore in rom. 3. it is sayd we are stripped , and deprived of the glory of god since the fall , that is , of the image of god by adams sinne , whereby we resembled god in holinesse , so grace whereby we resemble god is the image and likenesse of god , and that is the glory of man ; if one should aske what is the best glory of a man ? that intrinsicall glory , that charactarizeth a man indeede , it is the stampe of christ upon him , the image of the second adam , in his soule to be like him . and hereupon those glorious qualifications that follow upon it , glorious peace , and glorious joy , glorious and unspeakeable comfort , above all discomforts whatsoever , as indeede the comforts of religion , are comforts triumphing , and prevayling above all discomforts , there are no comforts but those in religion ; that are above the discomforts we meete with in this world , for what can bee set against the wrath of god , against hell and damnation , but the comforts of the gospell , now when a man is in the state of grace , and hath these glorious things following him , sweete and glorious peace that passeth understanding , that all the world , and all the devills in hell cannot shake , and joy in the holy ghost , and comforts above all discomforts whatsoever . and then glorious liberty he hath to come into the presence of god upon all occasions , being a friend of god , are not these things glorious beloved ? and these belong to every christian. now as a christian growes in assurance of his salvation , and further friendship with god , and further peace , and joy , and comfort , there is a further degree of glory , the growth of grace is glory , therefore in 2 pet. 1. hee followes the point at large when we adde grace to grace , he saith it gives a further entrance , into the kingdome of god : for the kingdome of god is begun in grace here , and the further we grow in grace , the more we enter into the kingdome of grace , and the further we enter into that , the nearer we are to the kingdome of glory . the next degree of glory is when the soule enjoyes the presence of god in heaven , then the upshot and conclusion , the closure , and consummation of all , at the day of judgement , when body and soule shall bee united againe , then is perfect glory , here it is insinuated , when hee saith we are changed from glory to glory , that is , from grace to grace , till all end in glory , which is the perfection of all in heaven , when body and soule shall bee both glorious , from glory to glory . in this is considerable , first that grace is glory ; and then that grace being glory , is growing in a continuall course till it come to perfection , wee grow from glory to glory , from one degree of grace to another . grace whereby wee resemble christ is glory , and indeed so it is , for the image and likenesse of god is our glory , what was adams glory ; but his likenesse to god ? he was created in gods image , and what is our glory ? to be like christ , therefore grace is our glory . mans perfection is his glory , but the renewing of gods image in grace is mans perfection , therefore it is his glory . that which makes a man terrible to all opposites whatsoever is glory , but grace makes a man terrible to the devill , and to wicked men , both grace in one man , and grace in the church , for the church is terrible like an army with banners , when the ordinances of god are set up in glory , and there is glorious obedience to them in the church , it is terrible to the enemies as an army with banners , for there is a luster and glory in all that is gods , both in the persons of beleevers , and likewise in the ordinances of god ; grace is glorious as the wise man saith , wisedome makes a mans face to shine . is not wisedome a glorious thing , to see a wise understanding man able to guide himselfe and others ? it puts a beauty upon a man , to be a wise , and understanding man : humility makes a man glorious , for it makes god put glory upon a man when a man is glorious , and understands it not , as moses when his face shined , he knew not that it shined himselfe , many humble men are glorious and thinke not so , they are glorious , and they shine , though they see it not . it is not a glorious thing to be taken out of our selves , to deny our selves , to offer a holy violence to our selves , and to our corruptions , is not this a glorious thing , when others lye grovelling like slaves under their corruptions , to stand vnmoveable in all the changes of the world , and in all entercourse of troubles to stand as a rock in the middest of all unmoveable , founded upon the love of god in christ , and the hope of glory after , not to be shaken with the winde of temptations from his standing , at least not to be shooke off his standing , this is glorious to have a constant spirit . is it not glorious to have admittance boldly by grace , to goe into the presence of god at all times , to be prevailer with god , faith overcomes , not onely the world but god himselfe , it bindes him with him owne promise ? is not faith a glorious grace that triumphs over the great god himselfe , binding him with his owne word and promise ? is not love a glorious grace , that melts one into the likenesse of christ ? beloved get love , it is the onely artificiall worker of imitation , it melts us into the likenesse of christ it constraines , it hath a kinde of holy violence in it , no water can quench it , wee shall glory in sufferings , for that we love , nothing can quench that holy fire that is kindled frō heaven , it is a glorious grace . hope , what doth it ? when it casts anchor in heaven , it keepes us in all the waves , it purgeth our natures to bee like the thing hoped for , there is no grace but it is glorious , so that grace is glory , the image of god is glory , it makes a man glorious , it makes him shine . beloved doe but represent to your thoughts , such a one as ioseph , of a sweete , wise , and loving spirit , it is an excellent state , to see a man in his place , in the common wealth , what a glorious sight is it to see a ioseph , a nehemiah , to see a man like paul , all on fire for the glory of god , and the good of the church , the care of all the churches lay upon him , the conceite of a man shining in grace , what a glorious representation in our thoughts is it . and so in men now living , when we see wisedome , and love tending to the common good , when wee see a spirit of mortification , when wee see a spirit of love , that is not for it selfe but for other men , a spirit of love above selfe-love , all for the good of others , as christ went about doing good , it makes them so lovely and glorious , as that no object in the world is so glorious , as to see a man in whom the image of christ is , it puts a glory upon him . besides it puts an inward glory upon a man , when it makes him rejoyce , the spirit of glory rests upon him ; nay in imprisonments and abasements , take a good man in any condition he is glorious , his carriage is glorious , you shall not see flesh and blood , no revengefull humor , when flesh and blood is subdued , and nothing appeares in a man , but the image of christ , he is a glorious creature , in the greatest abasement that can be , when paul was in the stockes , what a glorious condition was he in , when he sung at midnight when the spirit of glory was upon him , to see the martyres suffer without revenge , to pray for their enemies , that they had a spirit that conquered all wrongs , and feare of death , and displeasure of men , a triumphant spirit above all things below , to r●yse them above incouragements , and discouragements , what a glorious thing was this , to see a man in his right principles , with the image of god upon him , he sees all things below beneath him , this is glorious to see a man that overcomes the world , that cares no more for the offers of preferment on the right hand , or for threatnings on the other hand , all is nothing to him , he breakes it as sampson did his cords , to see such a victorions spirit , is not this glorious ? to see a glorious soule , that is above all earthly things whatsoever , that tramples the world under foote , as the woman cloathed with the sunne , treades the moone under her foote ; the church cloathed with christ , who is the glory of the church , tramples all earthly things under feete , grace is victorious and conquering , prevayling over those corruptions that prevayle over ordinary men . a christian as david , when he had saul in the cave , overcomes himselfe , it is an argument of a great deale of strength of grace . christ overcame himselfe on the crosse , he prayed for his enemies , so when the nature of man is so subject to the power of grace , that though there be rebellions in us ( as there will be , while we are in this world ) yet they cannot overpower the principle of grace , all this while a man is a glorious christian , because he is not subject to the common humors , and infirmities , and weakenesses of men , therefore that makes a christian glorious , when he brings every thought , and affection , and every corruption as much as may be , to the subjection of the spirit of glory , to the spirit of christ in him , though old adam stirre in him , yet he brings him downe that hee doth not discover himselfe to the scandall of the gospell , and profession , and to the weakening of the love of good things , in the hearts of others it shall not break out , he subjects these rising thoughts , here grace is glorious . another man cannot doe this , he cannot love god , he cannot deny himselfe , hee cannot resist temptations not inwardly , he may forbeare an action out of feare , but a christian can love , and feare , and delight in good things , and he can resist , and hee can enjoy the things of this life , in a subordinate manner to better things , a worldling cannot doe it , there is a glory upon a christian , a derivative glory from christ , for we shine in his beames , wee are changed according to his image from glory to glory . object . the thing is not much questionable that grace is glorious , but it may bee objected doth grace make one glorious , then how comes the world to despise such as have grace ? such as are like christ ? i answere it is from blindnesse , answ. from spirituall drunkennesse , and madnesse , they cannot discerne of things , they are besotted , they see no difference ; therefore they cannot discerne things that are excellent , but take a man in his right principles , take a sober man , and he will see an excellency in a christian above himselfe . againe grace is not made so much of oft times in the world , because it is joyned with so many infirmities , our life is hid with christ , it is hid under infirmities , and under afflictions oft times , and being hidden it doth not appeare so much in this world . and then againe however men force upon themselves a contempt of grace , and of the best things , yet notwithstanding it is but forced , for their conscience stoopes at it , witnesse conscience when it gives evidence on their death bed , take a man when he is himselfe , when he is sober , when he is best able to judge , when those things are taken from him , that obscured and darkened his judgement , and then you shall have him justifie all things that are good , both grac● and the meanes of grace . againe it must be so , that we may bee conformable to christ , the world misguideth the state of a christian , they thinke them vile and base persons , so they did christ the head of the church , you see how christ was esteemed , his glory was vayled with our nature , and with misery a while , but it sparkled out oft times in his miracles : now this was that hee might suffer , and performe the worke of salvation , for the devill nor the wicked world would never have done that they did to him , if his glory had broken forth to the full luster of it . so it is with the body misticall of christ , the world misjudgeth of them , it appeares not now what they shal be hereafter , nor what they are now indeed , because god will have them conformable to christ : if so bee that the glory of christians were discovered in the true lustre , who would wrong a christian if they did see him indeede to be a member of christ , and an heire of heaven , the care of angels , and the price of christs death , if they did see him in his excellency , all the world would admire him , and make another man of him , then of potentates , and monarches ; but how then should he be conformable to his head in afflictions ? the head was to save us by death , hee must be abased , the world must take him as a strange man , and we that must be conformed to him , wee must passe as unknowne men in the world , but not so unknowne , but that grace breakes out sometimes to admiration , and imitation , and when it hath not imitation , it stirres up envy , and mallice in others , in the children of the devill , therfore , notwithstanding all objections , grace is glory , it makes us like christ , who is glorious , who is the lord of glory . and then it drawes glory with it glorious peace , and glorious comfort , and joy in the holy ghost , the attendants of grace in the hearts of gods people , is it not as i said a glorious thing , for a man to have that peace in him that passeth all understanding , that shall settle , and quiet his soule in all tumults in the world , when all things are turned upside downe , for a christian to stand unmooveably built upon the rocke : whence comes this glorious pitch , but from grace , grace , and peace , one follow another , then for a man to have inward joy and comfort in the midst of afflictions , and disconsolations in the world , it is a wonderfull and a gloriousthing , it in called joy unspeakeable , and glorious grace , therefore in regard of that that followes it , in this world it is glory . hence it is , that the wise man saith , that the righteous is more excellent then his neighbour , hee is more glorious then another man , as pearles are above pebbles , he is more excellent in life , in death , and after death especially , for there is a growing from glory to glory , he is glorious in life , more glorious in death , when his soule shall be put into glory in heaven , and most of all glorious , when christ shall come to be glorious in his saints , as it is in ● thess. so he is excellent in life , and in death , and for ever , for another man , that is but a man , a man , said i , nay , if a man be but a man , hee is either like a devill in subtilety , or a beast in sensuallity , hee carries the image either of a beast , or of the devill , besides a man , a righteous man therefore that hath the image of god stamped upon him , hee is better then another man every way , for hee is in a higher ranke of creatures , grace sets a man as farre above other men , as other men are above other creatures . at the first the creatures reverenced god in adam , they came and tooke their names from him , they were subject to him , so grace is a glorious majesticall thing , wicked men , even herod reverenced grace in iohn baptist , and evill men reverence it in their hearts , in gods people , though their mouthes speake against it , a christian is a spirituall man , as reason lifts a man above other creatures , so the image of god set upon a man , it lifts , & raiseth him above other men . vse . 1 if grace , and the image of god , and christ , in us be glory , and make us excellent , let us all labour for grace above all things , we all as i said before , desire liberty , and as we desire liberty , so wee desire glory , but we know not the way how to come to it , in seeking liberty , wee seeke licensiousnesse , in seeking glory , we seeke it from men , that cannot give it , we seeke glory in outward things that are nothing , what is the glory of all outward things , but the shining of a rotten peece of wood , in the night time ? or as a glow-worme ? what is all this glory , but a flash ? it is nothing , if we would seek true glory indeed , as naturally all doe , let us seeke grace , thereby we resemble christ , the lord of glory , thereby wee are glorious in the eyes of christ , thereby wee are glorious both without and within , though this glory for the present bee hid , thereby we are terrible to the devill , and all enemies : for ever since his head was crushed by christ , that broke the serpents head , he is afraid of mans nature in christ , he is afraid of christians , as knowing that they be better then himselfe , and hee shall bee judged by them ere long , the devill shall be judged by christians , therefore let us studdy for this glory , a man is never glorious till he be a christian. it is said of antiochus that he was a vile person , what , though hee was a king ? yes ; let a man be never so great in the world , if he be a wicked man , a man that dishonoureth his tongue , that shold be his glory , that hath not the language of canaan , that dishonors , and defiles his body , that should be the temple of the holy ghost , a man that carries a malicious , and malignant spirit , that hath the image of the devill in his soule , if hee bee never so great a person , he will be vile ere long , when all relations shall end in death , all excellencies must bee layd downe in death , therefore seeing all other excellencies cannot keepe a man from being a vile person , let us labour for that that will put a glory upon us , labour for the image of christ to be stamped upon our soule . there is a great humour in this age in looking to peeces of workemanship , if a man have skill to discerne a peece as they call it , it is more then ordinary : beloved , what a vanity is this ( though these pictures be lawfull , they are a kind of mute poetry ) but what is this to the having of the glorious image of christ stamped upon us , to bee glorious in the eye of god and in the very judgement of carnall men ? there is nothing so excellent as grace , and nothing so base as sinne , indeed there is nothing base but sinne , and nothing excellent but grace , so that gods children , not onely in their glorious riches , and prerogatives to be the sonnes of god and heires of heaven , are glorious , but they have an inward glory : the spouse of christ is glorious within : insomuch that christ is in love with his owne graces , he wonders at his owne graces in his children . vse 2 againe , oppose this to the scorne and hatred of the world , base minded persons that disgrace goodnesse , that their illnesse may bee the lesse discerned , they labour to make all alike , all they can by slaunders , at least that their illnesse may not appeare , oppose the judgment of gods spirit that esteemes grace glory a gainst all the judgement of the base world : beloved , they shall know one day , that those that they despise shall judge them , and their hearts secretly tell them so , what makes them maligne men better then themselves ? they have a secret conceit , he is above me , the spirituall man judgeth all things , he is a man that discernes by a spirituall eye , he judgeeth and condemneth my wayes , and hereafter he will judge mee , a secret conscience in him , makes him feare a good man , though hee deprave and maligne him , yet his heart stoupes . vse . 3 againe , is grace glory , when god sets it on us , shall wee cast our crowne in the dirt ? shall wee defile , and blemish our glory by sinniug against conscience ? wee forget our excellency , that grace is glory , it teacheth us how to carry our selves to our selves : if there be grace is us , let us be honorable to our selves . it is a good caveat that wee should be venerable to our selves , that is , christians should take a holy state to themselves . what ? i that am an heire of heaven , i that am a king , i that am a conquerour , i that am the sonne of god , i that am a freeman , should i tangle my selfe with these things , shall i goe and staine my selfe ? is it not an unsightly thing to see a golden pillar daubed with dirt ? or to see a crowne cast in the dirt ? god hath put a crowne upon me , he hath made me a king , he hath made me an heire of heaven , hee hath made me his sonne , he hath put a glory upon mee , shall i abase my selfe to devillish base courses ? no , i will be more honorable in my owne eyes . let us thinke our selves too good for the base services of sathan , these thoughts we should take to our selves , these are not proud thoughts , but befitting our condition , when wee are tempted to any base course whatsoever it is , it is contrary to my calling . vse 4 and let us comfort our selves in the worke of grace , though it bee wrought in never so poore a measure , in all the disparagements of the world , for those that are besotted with false vaine-glory , they have the eyes of their soules put out , and dimmed , and dazled with false glory , they cannot judge of the glory of a christian , they want eyes , therefore let us bee content to passe in the world as hidden , christ passed concealed in the world , onely now and then , the beames of his glory brake forth in his miracles , so wee must be content , for our glory is hid in christ , for the most part , and it is clouded with the imputations and malice of men , and sometimes with infirmities , as it will in this world , let us comfort our selves with this , that wee are glorious howsoever , and glorious within , and this glory will breake out in a holy conversation , and it is better to be glorious in the eyes of god , and angels , and good men , and in the consciences of ill men , then to have glory from their mouthes , mallice will not suffer them to glorify them with their mouthes , but their consciences must needes stoope to goodnesse , for god hath put a majesty into goodnesse , that any man that is a man , that is not a beast , that hath naturall principles , will reverence it , and the consciences of such men wil make them speake the truth one day , and they shall say we fooles thought these men mad , but , n●w wee see our selves fooles : therefore in the disparagements of worldly men , that know not where true glory lies , let us be content with this , that god hath made us truely glorious , by working a change in a comfortable measure , let us comfort our selves in this . vse 5 againe , by this wee may know whether wee have grace in us or no ; if we thinke grace to be glory , let us have tha● judgement and conceit of grace of the change of our natures , ( by the spirit of god , and the truth of god ) as the holy ghost hath here , calling it glory , that very judgement shewes that there is an alteration in our affections , that we are changed , in the spirit of our minds , that we have a right conceite of heavenly things : for none but a christian indeed can judge grace to be glory , that can truely thinke so : for if a man thinke grace to be glory truely , if hee be convinced by the power of the spirit , he will be gracious : for there is an instinct in all men by nature , to glory in something you have the gulls of the world , they glory in somthing , in swaggering , beastly courses , you have devillish men glory that they can circumvent others , rather then men will have no glory , they will glory in that that is shame indeed , man having a disposition alway to glory in something , if hee be convinced that grace is glory he will be gracious : therefore , i beseech you enter into your owne soules , and see what conceites you have of the image of god , of the graces of christianity , and then certainely it will raise a holy ambition , to have that stampe set upon you . againe , this is another evidence that a man is gracious , if he can looke upon the life of another that is better then he , with a conceite that it is glory , and loving of it as glory , many men see grace in other men , but with a maligning eye , they see it to disgrace it , for naturally this is in men , they are so vaineglorious , and ambitions , that when they see the lives of other men outshew theirs , instead of imitation , they goe to base courses , they obscure and darken that light with slanders , that they will not imitate in their courses . this is in the better sort of men , the prouder , and greater sort of men , what grace they will not imitate , they will defame , they will not be outshined by any thing ; therefore , those that can see so farre into the life of another man , as they love it , and honour the grace of god in another man , it is a signe there is some worke of glory begunne in them , men can indure good things in bookes , and by reports , and good things of men that are dead , &c. but they cannot indure good things running in their eies , especially when it comes in a kind of competition , and comparison , they love not to bee out-shined . from glory to glory . wee see the state of gods children here , and the state in heaven , come both under one name , both are glory . the children of god are kings here , they shall be kings in heaven , they are saints here , as they be saints in heaven , there is an adoption of grace , as well as an adoption of glory , rom. 8. there is a regeneration here , of our soules , there is a regeneration of soule and body then . we are new creatures here , and we shall be new creatures there . quest. why doe all come under one name , the state of glory in heaven , and the state of grace here , is there no difference ? answ. yes , but the difference is in degrees , and not otherwise : for heaven must be begunne here , if ever wee meane to enter into heaven hereafter , we enter into the subburbs here , we must be new creatures here , we are kings here , we are heires apparant here , we are adopted here , we are regenerate here , we are glorious here , before we be glorious hereafter , therfore beloved , we may read our future state in our present , wee must not thinke to come de scelo in celum , ( as he saith ) out of the filth of sinne to heaven , but heaven must be begunne here , you see both have the same name , grace and glory . therefore , wouldst thou know , what thy condition shall be afterwards ? read it in thy present disposition , if there be not a change , and a glorious change here , never looke for a glorious change hereafter , what is not begunne in grace , shall never be accomplished in glory , both grace here , and glory hereafter , comming under the same name it forceth this . and likewise it is a ground of comfort , for why have we the same terme here , when we are in the state of grace , why are we decked and adorned with the same title , as wee shall bee in heaven ? it is partly for certainety , grace is glory as well as the perfection of it is glory , to shew that where grace is truely begun , it will end in glory ; all the powers in the world cannot interrupt gods gracious progresse and way ; what is begun in grace , will end in glory , where the foundation is layd , god will be sure to put up the roofe , he never repents of his beginnings , salomon saith that the righteous is like to the sun , that growes brighter , and brighter , till hee come to his full strength , so the state of the godly growes more and more , from light to light , till hee come to full strength . the state of the wicked is cleane contrary ; the state of the wicked is like the declining day , the sunne growes downe and downe till it bee twilight , and thence to darkenesse , and then to utter darkenesse , so they being darke in themselves , they grow from the darkenesse of misery , and terrour of conscience to eternall darkenesse , blacke dismall darkenesse in hell , but the state of the godly it is like the course of the sunne after midnight , that is growing up , up still till it come to mid day , so the state of the godly it is alway on the mending hand , it is alwayes a growing state , it is a hopefull condition , they goe from glory to glory , and therefore let us be assured of eternall glory for the time to come , as sure as we are of the beginnings of grace here wrought , you see then a maine difference betweene the godly and others , other men grow backeward proficere in pejus as we say , they take degrees backe from worse to worse , till they end in utter desolation and destruction for ever , but the other riseth by degrees , till they come to that happinesse that can admit no further degrees , all the glory of the world ends in vanity and in nothing , but the glory of a christian that begins in grace , you see it proceedes from glory to glory , alway growing and amending : if men were not spiritually mad , would they not rather be in a condition alway amending and growing more and more hopefull still , than to bee in a condition alway declining , and most subject to decline when it is at the toppe . there is no consistence in any humane felicity , but it is in precipite neere a downefall when it is at the highest , gods children are neere rising when they are at the lowest , there is a spirit of glory lights , and not onely so , but rests on them , it doth not light upon them , and then goe away , it is not as a flash or blaze of flaxe , or so , but the spirit rests , and growes still upon them , from glory to glory ; the state of a christian it is comfortable that is soundly converted , when he shall thinke every day brings me nearer my glory , every day i rise , i am somewhat happier than i was the day before , because i am somewhat more glorious , and nearer to eternall glory , when another wretch that lives in sinnes against conscience , may say i am somewhat nearer hell , nearer eclipsing and ebbing , and declining than before , so every day brings terrour to the one , and matter of comfort to the other . from glory to glory . grace we see is glory , especially when it is in strength , and the more grace growes , the more glory , the more it shines the more glory : we say of fire , the more it burnes the lesse it smoakes , the lesse infirmity appeares that may disgrace it , the more grace , the more light and luster , and the lesse infirmity : glory belongs to the growth of grace in this world ; for is not a christian , a glorious christan , when he is a growne christian , when he sends a luster as a pearle , when as a glorious light , he shines to the example of others ; when he is able , as paul saith gloriously of himselfe , i can doe all in christ that strengthneth me , to want , and to abound , cast him into any condition what you will , he is like himselfe ; cast ioseph into prison he is ioseph still , cast paul in the dungeon he is paul still , and is never more glorious , than in the middest of afflictions , so grace growing to some perfection is glorious ; wisedome makes a mans face to shine saith salomon , so it is true of all other graces in some perfection , they make a man shine , there is nothing in the world so glorious as a christian that is growne to some perfection , indeed he is so glorious that the eye of the world when it is cast upon him , it stirres up envie , as carnall persons when they see a christian man unmoveable in the middest of all motions , and unchangeable in all changes , when nothing can alter him , but he goes on , they wonder at the condition of this man , when as indeede his grounds , and resolutions are above all discouragements , or incouragements that the world can afford : david was a king , and a prophet , and david was a holy man , and david for constitution of body was ruddy , and of a sweete complection , and david for the manner of his kingdome , was a king of a great people , there were many excellencies of david , oh but what doth david account the prerogative of a man ? blessed is the man whose sinnes are forgiven , in whose spirit there is no guile , that is , that is truely sanctified in spirit , that is in the state of justification , and as a witnesse of that , of the forgivenesse of his sinnes , hath a spirit without guile , happy is that man , not that is a king or a prophet , or a strong man , or a beautifull man , or hath this indowment or that , but happy is the man whose sinnes are forgiven , and whose spirit is sanctified . from glory to glory . we see then that there must be an increase , a growing from glory to glory , there is no stoppe nor stay to be made in religion , there must be of necessity a desire to grow better and better , for glory will grow still to glory , grace will never cease till it end in glory . both in our dispositions that have it wrought in us , we shall desire it may increase in us the image of god and christ , more and more : and in gods purpose where he beginnes hee makes an end , whether we looke to him , that will not have us , in a state of imperfection , he hath not chosen us to imperfection , but to perfection ; and he hath called us not to imperfection , but to perfection , he hath elected us to perfection , he hath chosen us to be spotlesse , not to be conflicting with our corruptions , and to bee halting alway as iacob , we shal have perfect strength , we are called and elected to perfection , therefore there is no standing at a stay in religion , there must be a perpetuall growth , it is our disposition to desire and endeavour it still . for beloved it is that that is inbred to all things that are imperfect , to hasten to perfection , till they come to their ubi , to their pitch , we see it in graine , weake graine , till it come to the full growth , it breakes through clods , through harder things than it selfe , there is a nature in corne and seedes , that have a beginning of life in their kinde in them , till those seedes come to growth , they put out themselves with a great deale of strength against opposition , so grace is of such a strong nature , being intended by god to perfection , it will not rest in meane beginnings , but puts it selfe forward still , and breakes through opposition : i will not stand upon the common place of growth in grace , it is a large discourse , and i touched it upon many occasions , you see the necessity of it , there must be a growth from glory to glory . a growth not in parts as we say , for at the first regeneration , in the first beginning , when we are gracious , there is the beginning of a new life , and there is the seedes of all graces , but especially this growth is in intention , and extention , grace growes more and more in strength and extends , and reacheth it selfe further and further to the use of many ; grace growes i say in the intention of it selfe , and extends , and reacheth it selfe to the use of more , the more a christian lives , when he is in a right state , and frame as a christian should be , he is of more strength in all particular graces , and doth the more good , and shines more in his life and conversation to others . and likewise as there is a growth in intention , and extention , so there is a growth in the quality and purity of grace : for the longer a man lives , those graces that he hath grow more refined ; when a christian is but a new christian , he tasts much of the old stocke , as all fruite at the first will taste of the stocke , so there is no fruite of righteousnesse that comes from a man , at his first conversion , but it tasts a great deale of old adam , it savours of the old stock , the more hee live , and growes spirituall , the more that that comes from him relisheth of the spirit , the more refined is his wisedome , the more refined is his love , the more refined from selfelove , his joy and delight is more refined . object . hence we may answere an objection by the way , an old man seemes not to grow in grace , he seemes not to be so good a man , not to be so zealous , as when he was young , not so forward . answ. beloved , in those that are young , there is a great deale of nature joyned with a little grace , and that grace in them makes a greater expression , because it is carryed with the current of nature , but in age it is more refined , that that is , that knowledge they have is more pure , and more setled , and that love and affection is more refined , there is lesse selfe-love , and that zeale they have it is joyned with more heavenly discretion , there is lesse wild fire , there is lesse strange fire with , though there be lesse heate of nature , that it doe not worke in outward demonstrations to the eye of the world , yet it is more refined , and pure , so grace growes thus likewise in the purity and perfection of it ; not altogether pure , for somewhat will sticke to our best performances , savouring of the worst principle in nature , for as we carry flesh and spirit alway , so that that comes from them will savour of corruption , yet lesse in a growne christian , that is a father in christianity than in another . from glory to glory . grace is glory in regard of the state before , the least degree of grace is glory in regard of the state of nature ; but grace is not glory properly till it come to a growth , grace is not glorious so in comparison to other christians , that are growne , in regard of the state of nature , grace is glory take it in the lowest , for is not this a glory for a man to be taken into the fellowship of christ ? to be the sonne of god , and an heire of heaven , to have angels for his attendants , to be begotten by the glorious gospell , the word of god that imortall seede , whatsoever thing is about a christian it is glorious , is not he glorious that hath god the father , and god the son the lord of glory , and the holy ghost the spirit of glory , and the glorious gospell , and glorious angels for his attendants ? every thing is glorious in a christian , in every christian there is this , so grace is a kinde of glory , but notwithstanding wee must not content our selves with that , grace is then especially glory when it comes to growth , we must labour that grace may appeare , what is glory ? properly glory is excellency , and victory over the contrary with manifestation , excellency manifested ; now a man is sayd to bee glorious in grace , when his grace comes to be excellent in view , and victorious over the contrary with publick manifestation . vse . 1 now this we ought to labour for , though grace be glory in respect of the former estate , yet in the ranke of christians , wee ought to be glorious , that is , more and more gracious , both in regard of god , that god may have the more glory from us , the more grace , the more esteeme from him , because we resemble him , and in regard of christ iesus , the more glorious we are , the more wee resemble him . let us labour to be more and more glorious , in regard likewise of the church , whom we shall benefit more , the more we grow in grace , the more we shall prevaile with god by our prayers , who prevayled more with their prayers than moses , and such men ? againe when grace is glorious , that is , with victory and full manifestation , the more we are fit to give a luster , and light , that others seeing it may glorifie god , to draw others to the love of grace , when they see grace glorious ; now grace is then glorious in us , that others may be incouraged , when wee can resist strong temptations , when we are not like children carried away with the winde of every doctrine , this is a glorious thing , when a christian can hold his owne in the worst times , when it is a witty thing to be a christian , as hillary sayd in a time of schisme , it required a great deale of wit to be a christian , it requires a great deale of wit and studdy , to hold a man on in christianity . and for a man to bee strong against temptations and the world whether it frowne or fawne , that hee cares for neither , but holds his owne , is not this a glorious thing ? when a man shall carry himselfe as a lyon , breake through oppositions in ill times , and fall square , cast him as you will , in all conditions , here is a glorious christian , therefore though grace be glory , that must not content us , but wee must labour to have such a measure of glory as that we may be glorious in our owne ranke : is it not a glorious thing when a man can breake through doubts , and feares , that trouble other folke too much ? as the sunne is sayd to be in glory when he is gotten on high , there are many clouds in the morning , but when the funne is gotten to his height at noone day hee scatters all , so a christian is in his glory , and exaltation , when he can scatter doubts and feares and terrours , that trouble other weake , beginning christians ; therefore when we are troubled with scruples , with this , and that , we should labour to get out of them , that grace may be glorious , to shew that we have gotten such a light , and such a convincing knowledge , and that wee are so rooted in fa●th , and grace , that the spirit of christ in us , hath broken through all these clouds , and mists , and made us glorious . from glory to glory . our glory it is not like a torrent that runs a maine for a time , and after is dryed up for ever , grace it is a continuing , and an increasing thing , it continues still , as the streame that it is fed with is an ever-living spring , so is grace , it is fed with the grace in christ , and he is a never-dying spring , a fountaine , for that grace in him is fed with his divinity , therefore there must be a perpetuall spring in christ , so where christ hath opened a spring in the heart , hee will feede that grace perpetually . vse 2 let none be discouraged that have grace begun in them , god will goe on with his own grace , when hee hath begunne a good worke , hee will finish it to the day of the lord : though grace be little at the first , yet it shall not stay there , it growes up we know not how , but at last it is glorious indeed , for till grace be growne , it is little discerned from other things , as betweene weeds and herbes , there i● little difference when they be green , till they be growne , grace is little at the first , as a graine of mustardseed , ierusalem is not built in a day , as wee say of rome , you have some that are a weaker sort of christians , that are good , they would faine be in canaan , as soon as ever they are out of egypt , and i cannot blame them , but hereupon they are discomforted , as soone as ever they have grace in them , they would have their pitch presently out of spiritual covetousnesse , oh that i had more knowledge , and more victory , &c. these desires are good , for god puts not in vaine desires into the hearts of his children , but they must be content to be lead from glory to glory , from one degree of grace to another , christ himselfe grew more in favour with god and man , as that little stone grew to a mountaine , dan. 2. so we must bee content to grow from grace to grace , there is a graduall proceeding in the new creature , wee must not be presently in canaan , god will lead us through the wildernesse , through temptations , and crosses , before wee come to heaven , many because they see they are farre short of others , that are stronger christians , therefore they thinke they have no grace at all . therefore let those that are on the growing hand , though they bee short of many that are before them , let them not be discouraged with their over-little beginnings , for it is gods ordinance & course in this world , to bring his children by little and little through many stations , as they were led in the wildernesse from standing to standing , and from place to place , so god brings his children by many standings to heaven , and it is one part of a christians meekenesse , to subject to gods wisedome in this kinde , and not to murmure , that they are not so perfect as they would be , or as they shall be , but rather to magnifie the mercy of god that there is any change , in such defiled and polluted soules , that hee hath vouchsafed any spirituall light of understanding , any love of good things , that the bent of their affections are turned to a contrary course , then they were before , that god hath vouchsafed any beginnings , rather magnifie his mercy , then quarrell with his dispensation , that he doth not this all at once , and indeed , if we enter into our owne hearts , it is our fault that wee are not more perfect , but let us labour to be meeke , and say , lord since thou hast ordained that i shall grow from glory to glory , from one degree of grace to another , let me have grace to magnifie thy mercy , that thou hast given me any goodnesse , rather then to murmure that i have no more , and bee content in the use of meanes , and indeavour to grow further , though wee have not so much as others have : nay wee may not be discouraged , because of the weaknesse of grace , but we may not be discouraged with a seeming interruption in our spirituall growth ; god sometimes works by contraries , hee makes men grow by their puttings backe , and to stand by their falls : sometimes , when god wil have a man grow , hee will suffer him to fall , that by his fall he may grow in a deeper hatred of sinne , and in jealousie over his owne heart , and a nearer watchfulnesse over his owne wayes , that he may grow more in love with god for pardoning of him , and grow more strong in his resolution for the time to come , that he may grow more in humility , none growes so much as those that have their growth stopped for a time : let none be discouraged when they find a stop ; but consider that god is working grace in another kind , the spirit appeares in one grace , when it doth not in another , it grows in one grace , when it doth not in another ; sometime the spirit will have us grow in humility , as the juyce of the herbes runnes to the roote in the winter , it is in the leaves in the spring , it is in the seede in autumne , as the life , sometime appeares in the plant in one part , and sometime in another , so the spirit of god appeares sometime in humility , sometime in joy , sometime in spiri●uall strength and courage : let none bee discouraged over much when they finde a stoppe , for there is no interruption of spirit altogether , and this little interruption is like a sickenesse that will make them grow and shoote up more , afterwards it spends the humours that hinders growth , there is such a mystery in the carrying of men from glory to glory , that it makes men more glorious sometimes by base sinnes , i would have no man discouraged , therfore , indeed god will worke so , that hee shall wish he had not given him occasion to shew his strength in his weakenes , his glory in his shame , but god , where hee hath begunne , he will go through with the worke , and will turne all to good . and to incourage us , here grace begunne hath the same name as grace perfect , both are glory , why doth god call them by one name ? to incourage christians , he tels them that if it be begunne it is glory , not that it is so properly , but if it be begunne , it shall never end , till it come in heaven , therefore god stiles grace in all the latitude from the highest , to the very beginnings , by the same name , to incourage christians , if they be within the doore of the temple , though they be not so farre as those that are in high and glorious places , yet they are going thither to incourage christians to know that unavoydably , and undefesably , they shall come to perfection of glory , if it be begunne , and god lookes not on christians , as they are in their imperfections , and beginnings , but that that in time hee meanes to bring them to , he intends to bring them to glory , therfore he gives grace the stile of glory : as in the creatures , god looked not on the seedes of trees as such , but he looked on them as seedes that he meant to make trees of , and when god lookes upon his children , he lookes not on them as they are children , but as they shall be perfect men . doth the wisedome of god looke on the seedes of trees , as he intends to make them trees , and doth he not looke upon christians , that are babes in grace , as he intends to make them men , to come to the perfect stature of christ , he viewes us at once in our beginnings and perfections , all is presented at once to him , therefore he gives one name to the whole state of grace , grace and glory , all is glory , i beseech you therefore , if there be any goodnesse , any blessed change in us , let us be comforted ; for he that hath brought us to the beginnings of glory , will never faile , till hee hath brought us to perfect glory in heaven , and there our change shall rest , there is no further change there , when we are once in our element . for even as god , when he made man , he rested from all his worke upon the sabboth , man was his excellent peece ; so the spirit of god will rest sanctifying and altering of us , when we are once in heaven , in that eternall sabboth , then wee shall neede no changes from glory to glory , wee shall for ever be filled with the fulnesse of god , till which time there is no creature , in the world so changable as a christian. for , first you see hee was made in gods image , and likenesse in his state of standing : after he fell there was a change , to his second state of sinne . after the state of fall , there is a change to the state of grace . after that , from one degree of grace to another in this world till hee dye , and then the soule is more perfect and glorious , but at the last , when body and soule shall be united , there shall bee no more change , there shall bee an end of all alteration . so we see that god intends by his spirit to bring us to perfection , though by little and little , to perfection of glory as farre as our nature is capable , and this shall be at the latter day . quest. why not before ? why not in this world ? ans. beloved ; wee are not capable here of that fullnesse of glory , saint peter on the mount had but a glimpse of the glory of heaven , and he was spiritually drunke as it were , he knew not what he said , we are not capable , therefore wee must grow here from glory to glory , till we come to that perfection of glory . god that gives us the earnest , could make up the bargain here , if we were capable of it , but we are not . god will have a differ●nce betweene the millitant , and the tryumphant church , and will traine us up here , to live the life of faith , till we come to live the life of sight , the life of vision for ever in heaven . doth god by his spirit , change us by his spirit to the liken●sse of christ , from glory to glory , till he have brought us to perfection of glory in heaven ; oh let us comfort our selves in our imperfections here , we are here lame mephibosheths , hee was a kings sonne , but he was lame , we are spiritually lame and defective , though we be kings sons , oh but we shal grow from glory to glory , till all end in perfection in heaven , what a comfort is this in our imperfections ? that as every day we live in this world , cuts off a day of our life : for we live so much the shorter , so every day we live , brings us nearer to heaven , that as we decay in the life of nature every day , so we grow up another way , from glory to glory , till we come to perfect glory in heaven , is not this a sweete comfort ? let us comfort our selves with these things . vse . 3 againe , if the state of gods people bee thus sweet and comfortable , and full of well grounded hopes , that glory shall goe further on to glory , and end in glory . then why should we be afraid of death ? for grace will but end in glory , a meane glorious estate will but even be swallowed up of a truely glorious estate , indeed grace is swallowed up of glory , even as the rivers are swallowed up of the ocean , glory takes away nothing but perfects all better by death : why should wee bee afraid of death , we are afraid of our glory , and of the per●ection of our glory . there be degrees of glory , there is glory begunne here in grace , and there is the glory of the soule after death , and the glory , both of soule and body , for ever in heaven , and these make way one to another . a christian is glorious while he lives , and hee growes in glory while he lives , he is more glorious when he dyes , for then his soule hath perfectly the image of christ stamped upon it ; but he is most glorious at the day of resurrection , when body and soule shall be glorious , when he shall put downe the very sunne it selfe , all glory shall be nothing to the glory of the saints , they shall shine as the sun in the firmament . and indeed there will be no glory but the glory of christ , and of his spouse , all other glory shall vanish and come to nothing , but the glory of the king of heaven , and his queene that hee hath chosen to himselfe , to sollace himselfe eternally with , when the spirituall marriage shal be accomplished they shall be for ever glorious together , why then should we be afraid of death ? for then there shall be a further degree of glory of the soule , and after that a further degree of body and soule , when our bodies shall be conformable to the glorious body of christ , when they shall be spirituall , as it is in 1 cor. 15. i beseech you therefore let us learne this to comfort our selves , against those darker times of dissolution , when we shall see an end of all other glory , all wordly glory shall end in the dust , and lie downe in the grave , when we must say that rottennesse is our father , and the worme our mother , we can claime no other kinne in regard of our body , yet then we shall be more glorious in regard of our soules , christ shall put a robe of glory upon us , and then afterward wee shall be more glorious still . therefore it is base infidelity to be afraid of our dissolution , when indeed it is not a dissolution , but a way to glory , we should rather consider the conjunction , then the dissolution , death takes in peeces body and soule , but it joynes the soule to christ , it makes the soule more glorious then it was before , we goe from glory to glory , our saviour christ saith , hee that beleeveth in mee shall never dye , what doth he meane by that ? indeed , he shall never dye , for grace shall bee swallowed up of glory , as soone as ever the life of nature it gone , he lives the life of glory presently , so he never dies , there is but a change of the life of grace , and of nature , for the life of glory . vvhat that glory shall be at that day , it is a part of that glory to know : for indeede it is beyond expression , and beyond the comprehension of our mindes ; they cannot conceive it , nor our tongues expresse it , peter as i sayd seeing but a glimpse of it sayd , it is good for us to be here ; he forgot all his former troubles , and afflictions : if such a little glimpse of glory could so possesse the soule of that blessed man peter , as that it made him forget all his former miseries , and all his afflictions whatsoever , to be in love with that condition above all others , what shall the glory of heaven be then ? shall we thinke then of our former misery and basenesse , and trouble , and persecution ? oh no. vse . 4 againe let us be exhorted by this , to try the truth of grace in us , by our care to grow , and proceed further from glory to glory , still to be more glorious in christianity : beloved of necessity it must be so , let us not deceive our selves in our naturall condition , doe we content our selves that we live a sicke mans life ? no , we desire health , when we have health , is that all ? no ; when we have health wee desire strength too , that we may encounter oppositions : is it so in nature that life is not enough but health , and that is not enough but strength too , and is it not so much more in the new creature , in the new nature , in the divine nature , if there be life there will be a desire to have health , that our sicke soules may be more , and more healed , that our actions that come from our facul ies sanctified , be not sicke actions , that they be not weake languishing actions , that we may have healed soules , that god together with pardoning grace , may joyne healing grace to cure our soules dayly more and more , that we may be more able to performances , and then when we have got spirituall health , let us desire spirituall strength to encounter oppositions , and temptations to goe through afflictions , to make way through all things that stand in our way to heaven ; let us not deceive our selves , this will be so , if there be truth of grace , still a further and further desire of grace , carrying us to a further and further endeavour . the more wee grow in grace , the more god smells a sweete sacrifice from us , that that comes from us is more refined , and lesse corrupt , it yeelds better acceptance to god. and then for others , the more wee grow in grace , the more we grow in ability , in nimblenesse and cheerefulnesse to doe them good , and that that comes from us findes more acceptance with others ▪ being carryed with a strong spirit of love , and delight , which alway is accepted in the eyes of men . the more we grow in grace , the more cheerefull we shall be in regard of our selves ; the better we are , the better we may be ; the more we doe , the more we may doe , for god further instills the oyle of grace to give us strength and cheerefulnesse in good actions , so that they come off with delight , our owne cheerefulnesse increaseth as our growth increaseth : in a word you see glory tends to glory , and that is enough to stirre us up to grow in it , seeing glory here which is grace , tends to glory in heaven , wee should never rest till wee come to that perfection , till the glory of grace , end in glory indeede ; for what is the glory of heaven but the perfection of grace , and what is the beginnings of grace here , but the beginnings of glory , grace is glory begun , and glory is grace perfected , therefore if wee would be in heaven as much as may be , and enter further and further into the kingdome of god , as peter saith , 2 pet. 1. let us be alway adding grace to grace , and one degree to another , put somewhat to the heape still , that so wee may goe from glory to glory , from knowledge to knowledge , from faith to faith , from one degree to another . object . but it will be objected that christians sometimes stand at a stay , sometimes they seeme to goe backe . answ. in a word to answere that , some because they cannot see themselves in growing , they thinke they grow not at all ; it is but ignorance , for we see the sunne mooves , though we see him not in mooving : wee know things grow , though we see them not in growing ; therefore it followes not , that because we perceive not our growth from grace to grace , that therefore wee grow not . but put the case indeed that christians decay in their first love , and in some grace , there is a suspension of growth , it is that they may grow in some other graee ; god sees it needefull they should grow in the roote , and therefore abaseth them , in the sense of some infirmity , and then they spring out a maine againe , as after a hard winter comes a glorious spring : upon a checke , grace breakes out more gloriously ; and there is a mystery in gods government in that kinde , that god often increaseth grace by the sight , and sense of our infirmities : god shewes his powerfull govenment in our weakenesse , for gods children never hate their corruption more than when they have beene overcome by it , then they begin to be sensible of it , that there is some hidden corruption that they discerned not , before that it is fit they should take notice off , the best man living knowes not himselfe till he comes to temptation , that discovers himselfe to himselfe , temptation discovers corruption , and makes it knowne , and then stirres up hatred for it , as love stirres up indeavour , so hatred aversation , and loathing : it is profitable for gods children to fall sometimes , they would never be so good as they are else , they would not wash for spots , but when they see they are foule indeede , then they goe to wash , but this is a mystery god will have it so for good ends . it checkes the disposition of some good people they thinke they have not grace , because they have but a little , this phrase shewes that we have not all at once , god carries us by degrees , from glory to glory , from one degree of grace to another , gods children when they have truth of grace wrought in them , their desires goe beyond their endeavour and strength , their desires are wondrous large , and their prayers are answerable to their desires , therefore in the lords prayer , what say we ? thy kingdome come , thy will be done in earth as it is in heaven ; can it be so in this world ? no , but we must pray till we come to it , we must pray till we come to heaven , where prayer shall cease , so the prayers , and desires of gods people transcend their indeavours their prayers are infinite : hereupon the chiefe thing in conversion being the desire , the turning of the streame of the will , when they finde their will and desire good , and their indeavour to fall short of their purposes , they say surely i have no good , because i have not that i would have , as if they should have heaven upon earth , we must grow from glory to glory ; and thanke god for that beginning , it is gods mercy that he would worke the least degree of grace in such rebellious hearts as all of us have , that hee would worke any goodnesse , any change , though never so little , god lookes not to the measure , so much as to truth : for he will bring truth to perfection , though it be never so little , let us be comforted in it : and it is gods government , to bring his children to glory by little , and little that so there may bee a dependance of one christian upon another , the weaker on the stronger , and that there may be pitty , and sweet● affections of one christian to another , and that there may be perpetuall experience of gods mercy in helping weake christians , and a perpet●all experience of that which is the true ground of comfort , justification that we● must needes be justified , and stand righteous before god , by christs absolute righteousnesse , having experience of our imperfect righteousnesse ; so a little measure of grace in us is for great purpose , therefore let none bee discouraged especially considering that god whom we desire to please , vallues us by that little good we have , and esteemes us by that condition he meanes to bring us to ere long , to perfection , so long as we take not part with our corruptions , but with the spirit of god , and give way to him , and let him have his worke in us , so long be of good comfort in any measure of grace whatsoever . vse 5 againe in that grace is of a growing nature in all changes , and alterations , whatsoever we decay in let us not decay in grace , beg of god ; lord whatsoever thou takest from me , take not thy spirit from me , take not thy stampe from me , let mee grow in the inward man although i grow not in the world , let us labour to grow from glory to glory though wee lose otherwise , that is well lost , and parted with in the world , that is with the gaine of any grace , because grace is glory : it is a good sickenesse that gets more patience , and more humility , it is a good lo●se that makes us grow lesse worldly minded , and more humble by it , all other things , are vanity in comparison , and that grace that we get by the losse of them is well gayned , grace is glory , and the more we grow in grace , the more we grow in glory . therefore i bese●ch you labour to thrive that way , to grow up heaven-ward , dayly more and more , in our disposition . beloved , the more grace we get , the more glory , and the more like we are to christ , and to god , the more we adorne our profession , and the more wee shame sathan , and his instruments , and stop their mouthes ; the more duties come off naturally and sweetely from us , without constraint , it is good for us to be growne christians , that we neede not be cumbred with corruptions , the more wee grow , the more nimble and cheerefull , and voluntary we shall be in duty , wee shall partake more of that annoynting that ma●es us nimble in gods service : there is nothing in the world so glorious as a growne christian ; therefore let us be in love with the state of christianity , especially with growne christians , of all things , he is compared with the best ; if he be a house , he is a temple ; if he be a plant , he is a cedar growing up ; if hee be a flower , he is a lilly rising , and growing fresher ; if he be a stone , he is a pearle he growes in estimation , and use more and more . beloved if we had spirituall eyes to see the state of a christian , of a growne christian especially wee would labour above all things to thrive in this way , have we not many workes to doe ? have we not many enemies to resist ? have we not many graces to perfect ? are we not to dye , and to appeare before god ? are we not to enjoy the blessings of god purely , and doe not these things require a great deale of strength of grace ? oh they doe ; therefore labour above all things in the world to behold gods love in christ , and to behold christ , that by this sight we may grow from glory to glory . and this will make us willing to dye , what makes a man willing to dye , but when he knowes he shall goe from glory to greater glory , after death is the perfection of glory , then we are glorious indeed , when we are in heaven , a weake sight here by faith changeth us , but a strong sight when we shall see face to face perfectly changeth us , then we shall be like him , when we shall see him face to face . a wicked man cannot desire death , he cannot desire heaven it selfe , why ? because heaven is the perfection of grace , glory is , but grace he loves not . therefore it is a certaine evidence of future glory , for a man to love grace , and to grow , i say such a man is willing to dye , a wicked man that hates grace , that loves not christ in his image , in his children , or in his truth , he hates glory that is the perfection of grace , for peace , and joy , and comfort , they are but those things that issue from grace , and spring from grace , grace is the ●hiefe part of heaven , the perfection of the image of god the perfection of all the powers , to be like christ , but for peace , and comfort that springs from it , a wicked man loves peace and quiet , but to have his nature altered he loves not that , and if he love not grace how can hee love glory , there is no man but a christian , that loves heaven . we are ready to drop away dayly , now to be in a state unchanged , it is a fearefull thing , unlesse we be changed by the spirit of god , we shall be afrayd to dye , we cannot desire to be in heaven : the v●ry heaven of heavens is the perfection of grace , to see god to be all in all , and by the sight of god to be transformed into his likenesse , it is the chiefe thing in heaven , therefore i beseech you let us labour more and more , to grow in grace , set christ before us . let me adde this one ●hing , make use of our patternes among us , christ is now in heaven , but there will be the spirit of christ in his children to the end of the world , and grace is sweetely convayed from those that we live amongst we grow up in grace by growing in a holy communion one with another , christ will kindle lights in every generation , therefore let us labour to have the spirit of those wee live with given to us , in conversing , to be like christ in his m●mbers , to love the image of christ in his children , and to converse with them , to be altred into their likenesse , this will change us to the glorious likenesse of christ more and more . those that care not what company they keepe those that despise the image of christ in those among whom they live , can they grow in grace ? we shall give account of all the good examples we have had , doth god kindle lights for nothing ? we should glorifie god for the sunne and moone , and stars , and other creatures , is not a christian more glorious than all the creatures in the world ? we should glorifie god for grace in christians , and labour to be transformed to them that we may grow the liker to christ , that we may grow more and more glorious , i speake this to advance the communion of saints more and more , as wee desire to partake more and more of this grace , and to grow from glory to glory . vse 6 againe , considering that god meanes to bring us by little and little , by degrees to perfect glory of body and soule , and condition in heaven to be like christ , let this make us be content to bee vile for christ in this world as david said , when he was scorned , i will be yet ●ore vile , doe you thinke , i thinke much to shew my selfe thus , for the honour of god , when michall scoffed , i will be more vile . let us bee content to goe out of the campe , and beare the reproach of christ , beare the reproach of religion , let the world scorne us , for the profession of religion , god is bringing us from glory to glory , till hee bring us to perfect glory , and shall we suffer nothing for him ? let us bee content to bee more vile , and to beare the reproach of religion , the very worst thing in religion , the reproach of christ , as moses made a wise choyse , it is better then the treasures of egypt , the most excellent things in the world , are not so good as the worst thing in religion , because reproach ends with assurance of comfort , that god will take away that , and give us glory after : therefore let us not bee discouraged from a christian course but goe through good report , and bad report , break through al , to finish our course with joy , as saint paul speakes of himselfe . and doth god bring us from glory to glory , til he have brought us to perfection of glory , then i be●eech you , let us before hand be thankfull to god , as we see in the epistles of blessed saint paul. and peter : blessed be god , the father of our lord iesus christ , that hath begotten us to an inheritance immortall , undefiled , reserved in heaven , saith saint peter , and so saint paul , let us beginne the imployment of heaven before hand : for why doth god discover to us , that he wil bring us to glory , why doth he discover it to our faith , that excellent state ? that we might beginne heaven on earth , as much as might be , and how shall we doe that ? by the imployment of heaven , what is that ? holy , holy , holy lord god of hosts . there is nothing but magnifying , and glorifying of god , there shall be no neede of prayer , there are prayses alway , and so much as we are in the prayses of god , and glorifying of god for his mercy , and love in christ , so much wee are in heaven before our time : i beseech you , therefore be stirred up in consideration of this , that wee are leading on by degrees , from glory to glory , till wee come to perfection , let us even give god the praise of all before hand : for it is as sure as if wee had it : for one way how things to come , are present is by faith . glory to come is present two or three wayes already , that may stirre us up to glorifie god before hand . the glory to come , is present to christ our head , wee in our husband are in heaven , now he hath taken heaven for us . and in regard of faith , that is the evidence of things not seene : it is the nature of faith , to present things to come as present , to fai●h , glory to come is present , present in christ , and we are part of christ , christ misticall , and members , and we in our head , are in heaven already , and sit there , and to faith , that makes things present that are to come , we are in heaven already . and we have the earnest of heaven , the first fruites of the spirit , wee have grace which is glory , the beginnings of glory , we have the first fruites and earnest : now , an earnest is never taken away , but is made up by the bargaine with the rest , so the earnest of the spirit of god , the first fruites , of peace , and joy , of comfort and liberty , to the throne of grace , these are the beginnings of heaven , therefore be much in praising god , oh that wee could be so , if wee could get into a frame and disposition to blesse god , we could never be miserable , no not in the greatest afflictions : for thankefulnesse hath joy alway , when a man is joyfull , he can never be miserable , for joy inlargeth the soule , when is a man most joyfull ? but in a state of thankfulnesse , and what makes us thankfull so much as to consider the wonderfull things that are reserved in another world , the glory that god is leading us to by little and little , from glory to glory , till wee bee perfect . even as by the spirit of the lord. as , here is taken according to the phrase in the greeke , and there is the like word in the hebrew , it signifieth likenesse , and similitude sometimes , and sometimes otherwise , it is not here meant as if we were like the spirit of the lord , but this change is wrought even as by the spirit of the lord , that is , it is so excellent , and so strong that you may know that it is done by none but the spirit of god. againe , as by the spirit of the lord , that is , so farre as the spirit of the lord changeth us , it implyeth those two things , that is , it is done by the power of the spirit , that we may know it is done by the spirit of the lord , and then as by him and no further , for we no further shine then he enlighteneth us , as the ayre , it is no further light , then the sun shines into it , so we have no more glory , strength , comfort , and peace , or any thing gracious , and glorious , then the spirit of god shines into us : therefore he saith , as by the spirit of the lord. it is so glorious , and excellent , and so farre forth as he doth it , as by the spirit of the lord , so he expresseth the meaning of that phrase . now you see here , the doctrine is cleare , that all that i have spoken of before , comes from the spirit of the lord , and from no other cause . the beholding , the transforming , the degrees of transforming , from glory to glory , the taking away of the vayle , all is from the spirit of the lord : to goe over the particulars , the holy ghost doth open our eyes , to behold the glory of the lord , and therefore he is called the spirit of illumination . the holy ghost takes away the vaile of ignorance , and unbeleife , and thereupon hee is called the spirit of revelation . the holy ghost upon revealing the love of god to us in christ and the love of christ to us , and illuminating our understandings , to see these things , he breedes love to god againe , shewing the love of god to us , and thereupon he is called the spirit of love , now when gods love is shed into us by the spirit of illumination , and revelation , then we are changed according to the image of christ , and thereupon the holy ghost , from the working of a change , is called the spirit of sanctification , because he is not onely the holy temple of that blessed person , but he makes us holy , and because this change is a glorious change , a change from one degree of grace to another , till we come to be perfect in heaven , hereupon it is called a spirit of glory , as saint ●eter saith , the spirit of glory resteth on you , that is , the spirit of peace , of love , of comfort , of joy , &c. the spirit in regard of this blessed attribute , working all these , he is called the spirit of glory ; the spirit hath diverse names , according to the diverse operations hee workes in the saints , and people of god , as here the spirit of illumination , of revelation , of love , of sanctification , of glory , all is by the spirit ; whatsoever is wrought in man , it is by the spirit ; all comes from the father as the fountaine , and through the sonne as mediator , but whatsoever is wrought it is by the holy ghost in us , which is the substantiall vigour in the trinity ; all the vigour , and operation in the trinity upon the creature , it is by the holy ghost , the third person . as in the creation , the spirit mooved upon the waters , and mooving there , and brooding on them , framed the whole module of the creatures , all were framed by the holy ghost , so the holy ghost upon the water of our soules frames the new creature , frames all this change , from glory to glory , all is by the holy spirit : therefore it is here in the passive tearme , we are changed from glory to glory , as by the spirit of the lord , so in the chayne of salvation , you have passive words in them all : whom god foreknew he chose , and whom hee chose , hee justified , and whom he justified , he glorified , all because they come from god , and the spirit of god , so here we are transformed from glory to glory , all is by the spirit of god , the third person , for beloved even as from god toward us all things come through the sonne by the spirit , so backe againe , all things from us to god , must come by the spirit , and through christ , wee doe all by the spirit , as all things are wrought in us by the spirit . god gives us the spirit of prayer , and supplication , and the spirit of sanctification ; and we pray in the spirit , and worke in the spirit , and walke in the spirit , wee doe all in the spirit , to shew that the spirit doth all in all , in this new creature , and worke of sanctification , it is by no lesse then the spirit of the lord for beloved , as it was god that redeemed us , so it is god that must change us : as it was god that wrought our salvation , and reconciled us , no l●sse person could doe it , so it must bee god that must perswade us of that glorious worke , and fit us for it by his holy spirit , it is god that must knit us to our head christ , and then by little and little transforme us to that blessed condition , that christ hath purchased for us ; god the sonne doth the one , and god the spirit doth the other , you have all the three persons in this place , for wee see the glory of god the father , sonne , and holy ghost , shining in lesus christ. christ is the image , according to which we are changed , the spirit is he that changeth us , according to that image , god shewes his mercy in christ , we knowing , and apprehending the mercy of god in christ by the spirit , are changed by that spirit , from glory to glory , so that the blessed trinity , as they have a perfect unity in themselves , in nature , for they are all one god , so they have a most perfect unity in their love , and care , and respect to mankinde , we cannot want the worke of any one of them all , their worke is for the good of mankind . the father in his wisedome decreed , and laid the foundation , how mercy and justice might be reconciled in the death of the mediator , christ wrought our salvation , the holy ghost assures us of it , and knits us to christ , and changeth and fits us to be members of so glorious a head , and so translates , and transformes us more and more , from glory to glory . it is a comfortable consideration to see how our salvation , and our fitting for salvation , till wee be put in full possession of it stands upon the unity of the three glorious persons in the trinity , that all joyne in one for the making of man happy . i will name two or three doctrines , before i come to that which i meane to dwell on : as first that , the spirit comes from christ. it is said here , by the spirit of the lord , that is , of christ , because christ doth spirare , as well as the father : the father doth spirare , and the son doth breath , the holy ghost proceedes by way of spiration from both ; therefore the spirit is not only the spirit of the father , but of the sonne , as we see here , the spirit of the lord. christ sends the spirit , as well as the father , i will send you the comforter , the holy ghost proceedes from the father and the sonne , and hee doth report to us the love of the father , and of the sonne , and therefore , 2 cor. 13. the shut●ing up of the chapter , the grace of our lord iesus christ , the love of god the father , and the communion of the holy ghost , &c. as the holy ghost hath communion in proceeding from the father and the sonne , and knowes the secrets of both , so he reveales them to us , the love of god the father , and the sonne , and the communion of the the holy ghost , so , the holy ghost proceedes from the sonne , as well as from the father , he is called here the spirit of the lord. then againe , the spirit is a distinct person from christ , it is said before , the lord is that spirit , that might trouble men how to know that the lord is that spirit , men might thinke that christ is all one with the spirit , no ; here the spirit is said to be the spirit of the lord , he meanes , he is another distinct person from christ , and the spirit is god as well as christ , because the spirit hath the operations of god attributed to him , to change and transfrome , and make new , wee are changed into the same image from glory to glory , even as by the spirit of the lord , creation , and renovation of all new , is from an almighty power , all the power in heaven and earth cannot make that that was not to be , especially that that was contrary and opposite to be , now for a man in opposition , and enmity to religion , to be changed to a better image , to the image of christ , it argueth an almighty power , these doctrinall poynts i doe but onely touch , i come to that that i judge more usefull , that is , that what soever ● good in us it comes from the spirit of god. what need i stand upon reasons , whatsoever is above nature , it must come from gods spirit , the spirit is the authour of all things above nature , grace whereby wee are like christ , it is above nature , therefore it must bee by the spirit of god. besides , that which riseth of nothing , and is opposite , and hath sathan to oppose it , it must have an almighty power to work it . therefore whosoever workes any thing , that is supernaturally good in us , hee must be above the devill , we cannot so much as call iesus , with a feeling , but by the spirit of god ; we cannot thinke a good thought , all is by the spirit whatsoever is gracious , and comfortable in us . i should bee overtroublesome to you , to be much in so cleare a common argument as this is , therfore i wil hasten to make some use of it . vse . 1 and therefore put out of your thoughts , i beseech you , when you look to have any grace or comfort wrought , shut out of your hearts too much relying upon any outward thing , thinke not that education can make a man good , or plodding can make a man good in bodily exercise , in hearing much , in conferring much , in custome or education or any paines of our owne , these are things that the spirit will be effectuall in , if we use them as wee should , but without the spirit what are they● nay , what is the body of christ without the spirit ? the flesh prositeth nothing , what is the sacrament , and the word , dead things without the spirit of the lord , nothing can worke upon the soule , no outward thing in the world , but the spirit of god , and the spirit of god workes upon the soule by the meanes of grace , by gracious habits and qualities wrought : for he doth not worke upon the soule immediately , before he alter and change the soule , the spirit workes upon the s●ule by altering , and changing of it , and when it hath altered the soule , then it joynes with the soule , and alters and changeth it according to the image of christ , more and more still . i beseech you in your dayly practise all learne this , that you trust not too much to any outward performance , or taske , to make idols of outward things , people when they would change their dispositions , and bee better , they take a great deale of p●ines in hearing , and reading , and praying , all these are things necessary , but they are dead things without the spirit of christ ; therefore in the use of all those outward things , whatsoever they be , looke up to ●hrist , that is , the quickning spirit , that sends the spirit into our hearts , the spirit must enliven and give vigour to all these things , and then somewhat will be done in religion , in hearing , and reading , and praying , and receiving the sacrament ; therefore in all these looke to the spirit first ; hee laboureth in vaine that relieth not wholly upon the spirit of god , that trusts not to a higher strength than his owne , it must be a higher strength than our owne , that must worke any good in our soules , either grace , or comfort , or peace , and therefore in the use of all things , as the proverbe is , oculos , ad coelum , &c. let the eye bee to heaven , when the hand is at the sterne at the same time , and then we shall be transformed , and changed by the spirit of god. know that in all meanes alway the spirit is the principle efficient blessing , cause of all , and therefore before we set upon any thing that is good , wherein we looke for any spirituall good , desire god by his holy spirit that hewould ●loath what shall be sayd ; words are winde without the spirit , the spirit must goe with the ordinances , as the arteries goe together with the veines . you know in the veines in the body there are arteries that goe with them , they convey the spirits , the veynes convey the blood , that is a dull thing without the spirits of it selfe , if there were no spirits in the arteries , what would the blood in the veines be , nothing but a heavie uncomfortable humour , but the arteries that come from the heart , the fountaine of life , being joyned , and conveying the spirits , they quicken the blood that comes from the liver , so the veines and arteries joyne together to make the blood cheerefull : the word and truth of god are like the blood in the veines , there is a great deale of matter in them , but there is no life at all , there must the spirit goe along with them , to give life and quickning to the word , to cloath those divine truthes with the spirit , and then it workes wonders , not else : paul spake to lydia ast. 16. but the holy ghost opened her heart , the spirit hath the key of the heart to unlocke , and open the heart , we speake to the outward man , but except the inward man be opened by the spirit of god and unlocked , all is to no purpose , therefore let us pray for the spirit of this changing , all is by the spirit of the lord. it is in mysticall christ , even as it was in naturall christ , all his grace was from the holy ghost as man : for though he were conceived of the holy ghost , he was annoynted by the h●ly ghost , he was sealed by the holy ghost , he was lead by the holy ghost into the wildernesse , he offered himselfe by the spirit , he was raysed by the spirit , he was full of the spirit . as it was in christ naturall , so it is in christ mysticall , that is , in the church , all is by the spirit : as he was conceived in the wombe by the spirit , so we are conceived to be christians by the spirit , the same spirit that sanctified him sanctifieth us : but first the spirit by way of vnion sanctifieth us , by knitting us to him the head of all , and then unction comes after union , annoynting after union , then the spirit when he hath knit us to christ , workes the same annoynting that he did in christ. therefore we are called christians of christ not onely partakers of the naked name , but of the annoynting of christ , that annoynting that runnes downe the head of our spirituall aaron , to the skirts , to every poore christian. all change , all comfort , all peace , is from the spirit of christ , therefore give him the glory of all , if wee finde any comfort in any truth , it comes not from us , but from his spirit , and wee must goe upward to him againe , as all descends from heaven , from the father of lights , and from the spirit of god , so all must ascend againe , yeeld him the prayse of all . and one worke of the spirit is to carry our soules up : for the spirit as it comes from heaven to change us , so it carries us up againe to view , and to imitate christ , to be where christ is , as water when it is to be carryed up , it is carryed as high as the spring head , from whence it came , so the spirit comming from christ , it never leaves changing and altering of us , till it have carryed us to christ againe , therefore as it is the work of the spirit to carry us to christ , so let us desire it may carry us before hand , for the good worke begun in us , in thankefulnesse that we may begin heaven upon earth , all is from the spirit of christ. a man now in the state of grace must looke for nothing from himselfe , for as we are saved altogether out of our selves by christ the mediator , so the fitting for that glorious s●lvation , that we have purchased by christ , it is by the spirit , the working of our salvation is by god , and the assurance of it to our soules , is by the holy ghost , by the witnesse of god sealed to us , and the fitting and preparing , and changing , and sanctifying of us it is by the holy ghost ; all is out of us , in the covenant of grace , wherein god is a gracious father in christ , all is out of us in regard of the spring . the worke indeed is terminated in us , the spirit of god alters our understanding , will , and affections , but the spring is out of us , as in paradise those foure streames that watered paradise , that runne through it , yet the head of them was out of paradise , in another part of the world , so though the worke of the holy ghost , the streames of the spirit runne through the soule , and water it , yet the spring of those graces , the holy ghost is out of us , and christ the roote of salvation is out of us , for god in the covenant of grace will not trust us , as in adam god trusted us with grace , hee had grace in his owne keeping , if he would he might have stood , he had liberty of will , but god saw wee were all ill husbands , of grace and goodnesse , that he would not trust us againe , therefore he trusted god-man , the second adam , with grace , and hee sends his spirit into us , and conveyes grace from glory to glory , by degrees , and all by the spirit of the lord. and in the next place , this point of doctrine should mervailously comfort , and stay us , and direct us . vse . 2 it should comfort us when we finde no goodnesse at all , nor no strength at all , nor no strength at all , in our natures , doth god expect that wee should have any thing from our selves ? who expects any thing from a barren wildernesse ? our hearts are such god knowes it well enough , there is no goodnesse in us , no more than there is moysture in a stone or a rocke , therefore he looks that we should begge the spirit of him , and depend upon him for the spirit of his sonne , to open our eyes with the spirit of illumination , to reveale his love to us , and then to sanctifie us , and to worke us more and more to glory , and to worke out all corruption by little and little , he expects that we should depend upon him for the spirit in all things we doe . therefore christians are much to blame , they thinke to worke , and to hew out of their owne nature the love of god , and keepe a doe with their owne hearts , as if they had a principle of grace in themselves as of themselves , and they may long enough worke that way , but that is not the way , but acknowledgement that in our selves as of our selves ( as saint paul saith ) we cannot doe any thing , we cannot so much by all the power in the world as thinke a good thought : if wee should live a thousand yeares , there cannot rise out of our hearts a good desire of our selves , all is out of us from the spirit of the lord : now thereupon we must not looke for it in our selves , but goe to god for his holy sp●rit , goe to christ for his spirit ( for the spirit proceeds from them both ) that hee would enlighten us , and sanctifie us as i shewed in particular before , we must not therefore presume that we can doe any thing of our selves , and so wee must not despaire , shall we despaire when once wee beleeve in christ , when we have abundance of grace , and spirit in our head christ ? and he can derive his spirit as hee pleaseth , he gives the spirit by degrees as he pleaseth , for he is a voluntary head to dispence it as he will , he is not a naturall head , who shall despaire when he is in christ , who is compleate ? and in him wee receive grace for grace , grace answerable for grace in him . let none presume that he can doe any thing of himselfe : for you see how god suffered holy men to miscarry : it was folly in this case in peter , to presume of his owne strength , though all forsooke christ , yet would not he , he presumed upon his owne strength , god left him to himselfe , you see how foulely he fell , so it is with us all , when wee presume upon the strength of our nature and parts . we must not come to this holy place , in the strength of our owne wit , and parts , but come with a desire that the spirit may joyne with his ordinances , and make them efficatious for our change , all change is by the spirit of the lord , nothing workes above his owne sphere : it is above the pow●r of nature to worke any thing supernaturall ; therefore if we will profit by the word , come not with presumptuous spirits , but lift up our hearts to god that his spirit may cloath the ministery with vigour and power , that he may convey holy truthes into our hearts , and make them , effectu●ll , for the changing of the inward , and of the outward man , then we come as we should , all is by the spirit of the lord , blessing all meanes whatsoever , without which all meanes are dead , therefore we must open as that flower that opens and shuts as the sunne shines on it , so must wee as christ shines on us , and we ebbe and flow as hee flowes upon us , we shine or are darke , as hee shines on us , as the ayre is no longer light than the sunne shines , so we are no longer lightsome , and open , and flow , and are carryed to any thing , than christ by his spirit flowes on us : for we doe what we doe , but we are patients first to receive that power from the spirit , we heare , and doe good workes , but the activity , and power and strength comes all from the spirit of god. vse . 3 hence likewise wee may make another use of tryall , whether we have the spirit of christ or no , whether wee have the holy ghost , which is called here the spirit of the lord ? i will not goe out of the text for tryalls : if a man have the spirit of god , it openeth the eyes of his soule , to see in the glasse of the word , the face of god shining on him in christ , if a man have the spirit he sees god as a father , by the spirit of ●illumination . againē , if thou hast the spirit of god , thou hast the spirit of love , gods spirit manifesteth the hidden love of god ( that was hid in the breast of god ) to his soule : for the spirit of god searcheth the breast of god , and the secret of god , and it searcheth my heart : now he that hath the spirit of god , knowes the love of god in christ , to him it reveales the love of god , the heighth , and breadth , and depth of it , to our spirits as in the text , we see the gracious love of god in christ and then wee love him againe . and thereupon where the spirit is it changeth , it is not onely a spirit of illumination , but of sanctification , where hee dwels hee sanctifieth the house , and makes it a temple , it is efficatious , where the spirit is , it will worke , it is like the wind , where it is it will stirre , it will move , where it moves not it is not at all , where the spirit alters not the condition from bad to good , and from good to better , suspect that it is not there , at least it will move , as the pulses will have a drawing in , and a sending out , by stirring , so there will be some operation of the spirit that is discernable to a judicious eye , alway some stirring , where the spirit of god is . the papists slander us willingly , i thinke against many of their consciences that understand any thing● oh say they , we will have christians like sathan , to appeare as angels of light and blackamores in white garments , that have their teeth white , and nothing else , so your christians put on the garment of christs righteousnesse , let them put on that , and then though they be not changed a whit , it is no matter , who teacheth thus ? we teach out of this text , that : first of all , the spirit of god opens our eyes , he takes off the vayle , and then wee see the glory of gods mercy in christ , pardoning our sinnes , for the righteousneffe , and obedience of christ , and then that love warmes our hearts , so that it changeth our hearts by the spirit , from one degree of grace to another there is a changing power that goes with the love of christ , and with the mercy of god in christ , this 〈◊〉 doctrine , the same spirit that justifieth us by applying to us the obedience of christ , the same spirit sanctifyeth us , therefore their allegations , and objections are to no purpose , wee see here the spirit of the lord changeth us . and so for your common atheisticall professors , that professe themselves christians , they partake of the name , but not of the annoynting of christ , true christians that are annoynted with the spirit of christ , it will inforce a change . beloved , we cannot behold the sunne , but wee must be enlightned , we cannot behold the sunne of righteousnesse but we shall be changed , and enlightned . the eye of faith , though we thinke not of it , though it looke upon christ for justification , and forgivenesse of sinnes , yet notwithstanding at the same time incensibly there is an alteration of the soule , if a man looke up for other ends , yet at the same time there is an enlightning by the sunne , so at the same time that wee looke upon the mercy of god in christ , at the same time there is a glory shines upon us , and wee are altred and changed , though we thinke not of it , at the very instant that we apprehend justification and forgivenesse of sinnes , in the mercy of god in christ , at the same instant there is a glory put upon the soule , we cannot have commerse with the god of glory , but we shall be glorious : therefore , there is no man that hath any thing to doe with god , that hath not some glory put into his soule , whatsoever he is . therefore , let no man thinke hee hath any thing to doe in religion , till he finde the worke of the spirit altering and changing him : he hath the title of holy spirit , from the blessed worke of sanct●●ying an● changing , he 〈…〉 and when hehath changed us , he governes and guides us from glory to glory , where the holy ghost is , therfore he promotes the worke of grace begunne , he doth not onely move us but promove , he promotes the worke begunne , therefore those that have the spirit of god , they rest in no degree of grace , but grow from grace to grace , from knowledge to knowledge from faith to faith , till they come to that measure of perfection that god hath appointed them in christ , those therefore that set up their staffe , and will goe no further , that thinke all is well , they have not the spirit of god for the spirit stirres up to grow from one degree of grace to another , to adde grace to grace , and to enter further and further into the kingdome of grace , and to come nearer to glory still . for this end the holy spirit dwels in us , and guides us , as it is rom. 8. he is a tutor to us , where the holy ghost is in any body , it is as a counseller , guide mee by thy counsell , till thou bring me to glory : it is a tutor , as noblemens children , they have their tutors , so gods children are nobly borne , they have their tutor , and counsellor , as well as angels to attend them , they have the spirit of god to tell them , this doe , and that doe , and here you have done ill , they have a voyce behind them , to teach them in particular wherein they have done amisse , they that have the spirit , finde such a sweete operation of the spirit , the spirit is a teacher , and a counsellour to them , they that are acquainted wi●h the government of gods spirit , they find i checking them presently when they doe ill , 〈◊〉 grieves them when they grieve the spirit , so it teach●th them in particular ●usinesses , doe this , doe not that . thus wee may know if we have the spirit , if it guide and governe us from glory to glory , till wee come to per●ection , where the spirit is all in all in heaven . another evidence is this , the spirit where it is it rests and abides , because it doth not onely change us at the first , but it leads us from glory to glory , as saint augustine saith , wicked men have the spirit of god knocking , and he would saine enter , as the wickedest man , when he heares holy truthes discovered , the spirit of god knockes at his heart , and he findes sweete motions in his poysonfull rebellious nature , but this is but the spirit knocking , that would have entrance , but gods children have the spirit entering , and dwelling , and resting there . the spirit of god resteth on christ , and it rests on christs members , how can it change them , and having done so , guide and governe them from glory to glory , but hee must rest there , hee must take up his lodging and residence , a christian is not an ordinary house , but a temple , he is not an ordinary man , but a king , he is not an ordinary stone , but a pearle , he is not an ordinary tree , but a cedar , hee is an excellent person , and therefore the spirit of god delights to dwell in him : as the excellency of the body is from the soule , so the excellency of the soule is from the spirit dwelling in him . however in particular operations , the spirit suspends his acts of comfor●ing and guiding , to humble them for their presumption , alway the holy ghost is in the heart though he be hid in a corner of the heart , i will send you the comforter , and hee shall abide with you for ever , saith christ , thus we see how we may try ourselves , whether we have the spirit of the lord o● no : if wee have not the spirit , we are none of his , wee are none of christs , rom. 8. 13. and then whose are we , if wee bee none of christs ? doe but thinke of that , therefore if wee would not be men , not having the spirit , that is , men dead , lead with a worse spirit then our own , let us labor to know whether we have the spirit of christ or no ? let us see what change there is to the likenesse of christ : for the spirit , as it comes from the lord ▪ so it makes us like the lord , and wee are changed by reasons from the lord , by reasons and considerations from christ , and from the love of god in christ , because the spirit takes from christ whatsoever he hath ; hee shall take of mine , &c. that is the comfort , hee comforts the soule with , hee fetches them from his death and blood-shed , and the love of god in him , that he takes of christ , so there is a change wrought is us , by reasons fetched from the love of god in christ , those conforming reasons , god hath given his sonne , and christ hath given himselfe , and wee feele the love of god by the spirit , if the spirit worke any grace , or comfort by considerations fetched from christ , this is the true spirit , the change and alteration that it workes in us , is according to the image of christ , that we may be like christ so christ is the beginning and the end , and christ is all , hee workes from christ , and to christ. let us examine therefore , if wee have the spirit of christ , whether it change us , and examine , if wee have the spirit , from what reasons and grounds it changes us , and then wee may upon some comfortable grounds say we have the spirit indeed . if we have not the spirit , how shall we come to have the spirit ? what meanes must wee use to get it ? in a word , this chapter excellently sets out that , for the gospell is called the ministery of the spirit : for the opening of the love of god in christ , which is the gospell , is the mynistery of the spirit , why ? because god hath joyned the spirit with the publishing , and opening of these mysteries , therefore study the gospell , and heare unfolded divine evangelicall truthes , the more wee heare of the sweete love of god in christ , the more the spirit flowes into the soule together with it , the spirit goes together with the doctrine of the gospell ; which is called the ministery of the spirit : therefore let us delight in hearing evangelicall poynts , the love of god opened in christ. a civill morall man , oh he is taken mightily , if hee heare a morall witty pollitique discourse that toucheth him , and he is in his element then . what is this to the gospell ? this hath its use , oh but the spirit goes with the opening of the gospell , with evangelicall points , and if our hearts were ever seasoned with the love of god , these points of christ , and the benefits and priviledges by christ , they will affect us more then any other things in the world , that is one meanes to studdy the gospell , & to heare the truths of the gospell opened where the spirit workes . againe , the spirit of the lord , it is given to us usually in holy community : the holy ghost fell upon them in the actes , when they were gathered together ; and surely wee never finde sweeter motions of the spirit then now , when wee are gathered at such times , about holy businesse , as this day wee never find the spirit more effectuall , to alter , and change our soules , then at such times : where two or three are gathered together , i will be in the midst of you , but by the spirit , saith christ , warming , and altering , and changing the soule : for god inf●seth al grace in communion , as we are members of the body mysticall : those that have ●ullen spirits , a spirit of separation , that scorne all meetings , they are carryed with the spirit of the devill , and of the world , they know not what belongs to the things of god. it is the mee●e spirit that subjects it selfe to the ordinance of god , the holy ghost falls usually upon men when they are in holy communion . and in luke 11. there god will give the holy ghost to all that begge him ; pray for the holy ghost as the most excellent thing in the world , he shal be given to them that begge him , as if he should say , there is nothing greater then that , and god will give him to them that aske him : therefore , come to god , and in any thing wee have to doe , empty our selves , and beg the spirit : for the more a man empties him , of his owne confidence , in regard of holy performance of duties , the more wee wil desire to be filled with the fullnesse of the spirit , and this sense of our owne emptines will force prayer . therefore , know that of our selves wee can doe nothing holily , that may further our reckoning , but by the spirit , doe all things therefore in a sense of our owne emptinesse , and begge the spirit . as likewise when wee are framed by the spirit to obedience ; those that obey the motions of the spirit , the spirit joynes mor● and more closely with their soules , god gives his spirit to them that obey him , those that obey the first motions of the spirit , they have further degrees : what is the reason that men have no more spirit in the ordinances ? the holy ghost knockes at their hearts , and would faine have entrance , and they resist it , as stephen saith , now the holy ghost is willing to enter upon the soule , but he is resisted ; therefore if you will have him more and more , let us open our soules , that the king of glory may come in ; the spirit is willing to enter , especially in holy assemblies ; saith saint iohn , i was on the lords day , i was in the spirit , that is , as if he were drowned in the spirit on the lords day : when we are about holy exercises , we are never more in the spirit than then , let us open our soules to the spirit , and then we shall find the spirit joyning with our soules , the spirit is more willing to save us , and to sanctifie us , then wee are to entertaine him , oh that we were willing to entertaine the sweete motions of the spirit ? our natures would not be so defiled , and we so uncomfortable as we are : there are none of us all , but wee finde comfortable motions in holy exercises , thus wee may get the spirit of the lord , that doth all , that illuminates , and sanctifieth , and ruleth , and rests in us . vse . 4 and let us learne i beseech you , hence to give the third glorious person , the holy ghost his due , since wee have all by the spirit , let us learne to give the spirit his due , and learne how to make use of the worke of the spirit , there are severall workes of the spirit , you see here what the spirit doth , we all , the spirit unites us together , it is a spirit of union , it knits all together by one faith to god , all meete in god the father reconciled , and we all are joyned together by love , wrought by the spirit , with open face , who takes away the vayle ? wee are all vayled by nature , the spirit takes away the vaile from our eyes , and from the truth , what is the reason the gospell is so obscure ? the spirit takes not away the vaile , it teacheth not by the ministery , or else it takes not away the vaile from the eyes , the spirit takes away the scales from our eyes , and the spirit in the ministery takes away the obscurity of the scriptures , all those that wee call graces , the free gifts , the ministeriall gifts , they are the gifts and the graces of the spirit , and they are for the graces of the spirit , skill in tongues , and in the scriptures , and in other learning , are given to men that they may take away the vaile from the the scriptures , that they may be lightsome , and then when the spirit is given , he takes away the vaile from the soule by his owne worke , and then with open face , we behold the glory of the lord : what doth open our eyes to see , when the vaile is taken off ? the spirit ; wee have no inward light nor sight , but by the illumination of the spirit , all light in the things , and all sight in us , it is by the illumination of the spirit . and then the change according to the image of christ , this is altoge●her by the spirit of christ , it is altogether from the holy ghost . christ baptiseth with the holy ghost , and with fi●e , and christ came by blood , and by water ; by blood , to dye for us , and by water , by his spirit to change us , and purge and cleanse us : all is by the spirit , christ came as well by the spirit as by blood . this change and the graduall change from glory to glory , all is by the spirit ; therefore wee should not thinke altogether of christ , or god the father , when we goe to god in prayer , but thinke of the worke of the spirit , that the holy ghost may have his due . lord without thy spirit my body is as a thing without a soule , a dead , loathsome , stiffe , unapt , carkasse , that cannot stirre a whit ; and so my soule without the operation of thy holy spirit , it is a stiffe , dead , unmoveable thing , and therefore by thy spirit breath upon me , as thy holy spirit in the creation did lye upon the waters , and brood as it were all things there , lying upon the waters it fashioned this goodly creature , heaven , and earth , this mundus , so the spirit of god lying upon the waters of the soule , it fashions all graces , and comforts whatsoever they are , all is wrought by the spirit in the new creature , as all in this glorious fabricke of the world was by the spirit of god. let the spirit of god therefore have due acknowledgement , in all things whatsoever . and what are we to looke to mainely now ? the knowledge of god the father , and his love to us shining in christ , all is in christ , and if we would have any thing wrought in us , any alteration of our natures , let us begge the spirit that we may have the discovery of the love of god in christ , & the spirit attending upon the gospell . and because we have all these aboundantly in these latter times , of the church , in the second spring of the gospell , in the reformation of religion , after our recovery out of popery , there is a second spring of the gospell , oh belovd , how much are we beholding to god ? never since the beginning of the world was there such glorious times as we enjoy . wee see how the holy apostle doth preferre these times , before former times , when the vayle was upon their eyes , and when all was hid in ceremonies , and types , and such things among the lewes , now saith he , we behold the glory of god , and are changed by the spirit from glory to glory . to conclude all , therefore consider that the glory of the times , and the glory of places , and persons , all is from the revelation of christ by the spirit , which hath the spirit accompanying it : the more god in christ is layd open , the more the times and places , and persons , are excellent . what made the second temple beyond the former ? christ came at the second temple , therefore though it were baser in it selfe , yet the second temple was more glorious than the first : what made bethelem that little city glorious ? christ was borne there : what makes the heart where christ is borne , more glorious than other folke ? christ is borne there , christ makes persons and places glorious . what makes the times now more glorious than they were before christ ? what made the least in the kingdome of heaven , greater than iohn baptist ? he was greater than all that were before him , and all that are after him , are greater than he , because his head was cut off , he saw not the death and resurrection of christ , and the giving of the holy ghost , he saw not so much of christ , so that the revelation of christ , and the love of god in christ , it is that that makes times , and persons , and places glorious , all glorious , because the vayle is taken away from our eyes , we see christ the king of glory in the gospell flourishing , and the love of god manifested , and by the spirit of god the vayle is taken away inwardly as well as outwardly , now for a fuller discovery of christ than in former times , comes the glory of the times , now there are more converted than in former times , because the spirit goes together with the manifestation of christ : what is the reason that this kingdome is more glorious than any place beyond the seas ? because christ is here revealed more fully than there , the vayle is taken off , and here we see the glory of god with open face , which changeth many thousands from glory to glory , by the spirit of god , that accompanies the revelation of the gospell ; is there any outward thing that advanceth our kingdome , before turkey , or spaine ? &c. no ▪ thing , their government , and riches , and outward things , are as much as ours if not more : the glory of places and times are from the revelation of christ , that hath the spirit accompanying of it , that spirit changeth us from glory to glory , our times are more glorious than they were a hundred yeeres or two before , why ? because we have a double revelation of christ , and of antichrist ; we see christ revealed , and the gospell opened , and the vayle taken off , we see antichrist revealed that hath masked under the name of head of the church , and hath seduced the world . now this double revelation , challengeth acknowledgement of these blessed times : what should all this doe , but stirre us up to know the time of our visitation , & to thankfulnesse , to blesse god that hath reserved us for these places , and countries that we live in , to cast our times to be in this glorious light of the gospell to be borne in ; what if we had beene borne in those darke egyptian times of popery ? our lives had not beene so comfortable , now we live under the gospell , wherein with open face , we see the glory of the mercy of god in christ , the unsearchable riches of christ opened , and discovered to us . and together with the gospell the ministery of the spirit , goeth the spirit , and those that belong to god , thousands by the blessing of god are changed from glory to glory . certainely if we share in the good of the times we will have hearts to thanke god , and to walke answerably , that as wee have the glorious gospell so we will walke gloriously , that we doe not by a base and fruitlesse life , dishonour so glorious a gospell : i beseech you let us thinke of the times , else if we be not the better for the glorious times , if the vayle be not taken away , we are under a fearefull judgement , the god of this world hath blinded our eyes , doe wee live under the glorious light , and yet are darke , that wee see no glory in christ , we see nothing in religion , but are as ready to entertaine popery as true religion ; is this the fruite of the long preaching of the gospell , and the vayle being taken off so long ? certainely the god of this world hath cast the dust of the world into our eyes , that we can see nothing but earthly things : wee are under the seale of gods judgement , he hath sealed us up to a darke state , from darkenesse of judgement , to the darkenesse of hell without repentance : therefore let us take heed how we live in a dull , and dead condition , under the glorious gospell , or else how cursed shall we be ? the more wee are exalted and lifted up above other people , in the blessings of god this way , the more we shall bee cast downe ; woe be to ch●razin , &c. and heb. 2. how shall wee escape of we ●●glect● so great salvation . i beseech you let us take heed how we tri●le away our time , these precious times and blessed opportunities , for if wee labour not to get out of the state of nature , into the state of grace , and so to be changed from glory to glory , god in justice will curse the meanes we have , that ●n hearing wee shall not heare , and seeing we shall not see , and he will secret●y and insensibly harden our hearts : it is the curse of all curses , when we are under plenty of meanes , to grow worse and duller , oh take heede of spirituall judgements above all others , tremble at them , they belong to reprobates and cast-awayes ▪ let us labour for hearts sencible of the mercies of god in christ , and labour to bee transformed , and moulded into this gospell , every day more and more ▪ that that hath beene spoken shall bee sufficient for this time , and for this whole text. finis . notes, typically marginal, from the original text notes for div a12183-e1950 a comparison 〈…〉 the law and the gospell . the explication of the words . 1. christ hath the spirit in himselfe christ hath the spiri● in greater measure than any other . when the fullest manifestation of the spirit in christ was 2 christ giveth the spirit . 1. to all truths and ordinances . 2 to all persons that are spirituall . why christ worketh all by the spirit . christ communicateth the spirit to u● divers wayes : as , 1. of influence 2. by way of merit 3. by way of example . christ giveth the spirit in greatest abundance after his resurrection . ephes. 4. 10. why the ordinances of god are no more effectuall unto us . iohn 6. 63 formality is the sin of this age comfort that christ hath ●ulnes of the spirit . why christians are so dark spirited motives to stirre us up to get the spirit . rom. 8. 13. the spirit the soule of the soule . how to know if we have the spirit . 1. it 's working . the spirit compared to fire . 1. it is active . 2. it transformes things . 3. it carries upwards . 2. it is convincing . ioh. 16. to convince what . 3. it makes us like christ. directions to get the spirit . 1. labour to know christ. why there was so little spirit before christs time . why so little spi●rit in popery . 1. the knowledge of christ makes life and death comfortable . 2. not to trust to any performance without christ. 3. be careful in use of meanes . the spirit workes liberty . liberty desired of all men . liberty two fold . 1. christian. 2. evangelicall we are in bondage without the spirit . the more liberty without christ , the more slavery . aug. de civit . dei. two kingdomes . sins bonds . liberty wrought by christ applyed by the spirit . how the spirit workes liberty . by conviction . by faith. by love. christ redeemeth two wayes , 1. by price . 2. by strong hand . all that christ redeemes , he frees by his spirit . 1. because we are saved as men . 2. we are freed to be friends with god. 3. we cannot love god ●lse . 4. because we must be fitted for heaven . the spirit sets us at liberty , in all the course of salvation 1. in our first calling . 1. the heart must answere gods call . ioh. 9. 25. psal. 27. 2. we must practise that we answere . 2. liberty in justification . no benefit by christ without union . double worke of faith . the heart fu●l of fear●s without the spirit . why men of great parts without grace are full of feares . 3. in sanctification . sanctification springs from justification . liberty of disposition . christians esteeme basely all things but christ. double principle in a christian . liberty in in sanctification , to conflict not from it . comfort against the dulnesse of the flesh . double hindrance of good duties . rom. 8. 2. christians , kings over their lusts . freedome from the consequents of sinne . freedome to good things . vse of the l●w before and after we be in christ. liberty of judgement and will freedome of will. naturall . 2. ability to good . luther . the spirit puts a new life in us . and then applies it to action . the spirit in conversion doth more then perswade . the worke of the spirit takes not away freedome . the spirit preserves the soule in its manner of working . rules concerning liberty . 1. when it is done with advisment of reason . all heate comes through light . 2. a power to argue on both sides . 3. there is a power to choose many things . the angels determined to that that is good . difference in the liberty of the two adams . greatest liberty not to have liberty to sinne . imperfection to have power to good , and evill . outward liberty . 1. of preaching the gospell . 2. of discipliue . spirituall liberty comes by outward liberty . yeere of iubile in preaching of the gospell . enemies of the gospell enemies to spirituall liberty . psal. 2. the gospell the kingdome of god , why ? a good signe of spiritual liberty . liberty of glory . rom. 8. to labour for the spirit that sets us at liberty . attend upon the ordinances of god. the comfort of spirituall liberty . in outward restraint . in sickenesse . in death . in all wants . ●●gnes of spirituall liberty . 1. liberty from the dominion of any one sinne . one sinne inthralls as well as many . simil. simil. 2. freedome to good duties . psal. 110. christian annointed forced duties without liberty . hypocrites have forraine motives . 3. courage against opposition . the spirit victorious . rom. 8. 4. boldnesse with god. carnall men sinke in extreaminty . abba father , the voyce of sonnes . proud rebels die desperately . three degrees in the way to heaven . of nature . vnder the law. state of liberty . mat. 11. 28. difference of men in extremity . want of boldnesse shewes want of freedome . 5. freedome in regard of the creature . two sorts of wicked men . 1. such as lord it over others . 2. that respect their private gaine . reason an inferiour light to grace . a christian in dependant , in respect of other men . why carnall men hate those that are spirituall . christians the onely great men . where the spirit is there is liberty , not licentiousnesse . a christian a free man , and a servant . what carnall men judge liberty . the tyran●● of lusts . not to grieve the spirit . cyprian . the spirit is grieved , with uncleane courses . malice , and canckor . pride . sinnes against conscience , hinder our liberty . in prayer . it hinders boldnesse with men . goe to christ to free us from corruption . avoyd ●ccasion● . the office of christ by his spirit . difference betweene the law , and the gospell . in the number . no envy in spirituall things . in the evidence . efficasie . foure excellencies in the covenant of grace since christ. freedome . clearnesse . intention . extention . three parts of the text. happinesse of man in two things . doct. the mercie of god his glory . glory what ? excellency . evidence . victory . witnesse . severall attributes shine on severall occasions . all attributes terrible without mercie . why men are enemies to gods free grace . the glory of god in the gospell greater than that in adam . the glory of god in gospell above that in creation . gods glory to man more than to angels . 1 cor. 14. the glory of gods mercy shineth in christ. to imbrace this mercy . god joynes our good with his glory . to admire the love of god. we may glory in gods love without danger . glorious mercy will satisfie conscience . comfort from gods mercy . how we may looke at our owne salvation . how to thinke of mercy in temptation . often offences exclude not from mercy . how god shewed moses his glory . exhortation to accept mercy . when we account grace glorious . necessity of the gospell . god condescends in giving the gospell . motions of the spirit in men unconverted . god must be seene in some glasse . god hath ingaged himselfe by his promise . we cannot see divine things but in a glasse . sight , weak here , perfect in heaven . our soules helped by our sences . what makes spirituall things difficult . vse of a glasse . to helpe weake sight . sacraments glasses . degrees of sight . in the creatures . in the word . of christ in the flesh . of faith . faith compared to sight . it is the noblest sence . it is largest it is the surest . it is most working . vse . how to keepe the eye of the soule cleare . to ●ixe it on the object . remoove hinderances . inward . outward . spirituall sight presered by hearing . the best glasse to know christ in . the vayle tooke away . but in part . two fold use of a vayle . why men see not though the gospell be unvailed . boldnesse in the gospell . feare taken away by the gospell . boldnesse in sinne weakneth boldnesse of faith how to ●ecov●r boldnesse with god. comfort in community in religion to labour for union . necessity of a chang . simil. reasons why our nature m●st be changed . because naturally we are opposite to god. simile . change double . we cannot ●lse be fitted for heaven . every true christian desires it . a change in sanctification as well as justification . we can performe no holy action else . the change especially on the will. god qualifies whom he dignifies . all good in christ opposite to the ill in adam . why the 〈◊〉 of gods children is un●lt●rable . why christ changeth us into his image . he is a powerfull head and husband . we are predestinate to his likenesse . christs end is to destroy sathans work in us . we could have no communion with christ else . to stu●●dy christ. christs carriage . toward his friends . to weake christians . to those that had but seeming grace to his father . to himselfe . to his enemies . to the devill . to hypocrites . how to reade the life of christ in the gospell . the more we are like christ the more beloved of god. and of one another . simil. who keepe christ alive in the world . how we come to be like christ. how we are dead and risen with christ. three things comfortable to us in christs death . whence hatred of sinne proceedes . how to know if we be changed to christs image . most desire to be changed into the likenesse of the world . meditate on christ. the sight of remainder of sin . christ all in all in changing us . the gift of the spirit . for christ. from christ. the patterne of all grace from christ. the reasons of this c●ange from christ to see all that is good and comfortable in christ , first this change wrought by beholding . the excellencie of the glasse of the gospell . vpon what ground we are changed by beholding . three efficatious sights . how to know if we see the glory of god as we ought . love workes imitation . repentance a turning . if there were not a change , god would be forsworne . foure degrees of the glory of a christian. sin makes us shamefull . glorious comforts in religion . growth in grace glory . the glory of the soule in heaven . of bodie , and soule at the resurrection . grace is glory . it is gods image . mans perfection . terible to al opposites . wisedome . humility . selfe denia●l . boldnesse with god. love. hope . the glorious condition of a christian. difference betweene a christan and another man. why the world despise those that are gracious . from blindnesse of carnall men . from saints infirmities . it is but a forced contempt . we must be conformed to christ. grace in others either imitated or envied . the excellency of christians above others . two sorts of carnall men . to labour for grace that we may be glorious . no man glorious but a christian . oppose this glory to the base esteem of carnall men . comfort our selves in the disparagements of the world . to know whether we have grace by our esteeme of it in himselfe in others . the state of grace and glory , both goe under one name . heaven must be begun here . comfort , that grace and glory have the same name . difference betweene the state of the godly and wicked . grace glorious when it is in strength . grace of a growing nature . from our disposition . from gods purpose . simil. grace more refined in aged christians . the least degree of grace glory in respect of the state of nature . to labour for strength of grace . priviledges of growth in grace . not to be discouraged in the weaknesse of grace . god leads his by degrees to heaven . it is our owne fault that we are not more perfect . not to be discouraged in seeming interruption of spirituall growth . the least beginnings and the perfection of grace have the same name , and why . ? simile . no change in heaven . why we are not brought to per●●ction here . not to ●●are death degrees in the glory of a christian. a part of heaven to know the glory of it . to tr● the truth of our graces . christians grow when they thinke they doe not . why god brings us on by little and little . not to decay in grace christians compared to the best things . a ●icked man cannot desire heaven . account must be giv●n for examples . to beare the reproach of christ. vse 7. to be thankfull for glory beforehand in our head . by faith. in the first fruites . the work● of the whole trinity in mans salvation . doct. doct. not to rest too much in outward performances . the spirit quickens all ordinances . the word and spirit compared to the blood and arterie● . the spirit in christ , naturall and mysticall . in the state of grace we must looke for nothing from our selves . comfort in want of goodnesse in us . when men trust their owne strength they fall . whether we have the spirit . it openeth the eyes of the soule . it discovers gods love . it sanctifieth . slander of the papists . he promotes s●nctification . the spirit a counsellor . it abides . it changeth by reasons from christ how to get the spirit . by hearing the gospel . in holy communion . prayer . to give the spirit of god his d●e . whence the glory of times and places is . why more are converted now than formerly . the danger of unprofitablenesse under meanes . spirituall judgements ●errable .