heads of agreement assented to by the united ministers in and about london, formerly called presbyterian and congregational 1691 approx. 20 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a43183 wing h1282a estc r16201 12858893 ocm 12858893 94645 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. a43183) transcribed from: (early english books online ; image set 94645) images scanned from microfilm: (early english books, 1641-1700 ; 383:12) heads of agreement assented to by the united ministers in and about london, formerly called presbyterian and congregational howe, john, 1630-1705. [7], 16 p. printed by r.r. for tho. cockerill ... and john dunton ..., london : 1691. largely the work of john howe. cf. dnb. "licensed and entred according to order" reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng presbyterian church -relations -congregational churches. christian union -england -london. congregational churches -relations -presbyterian church. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion heads of agreement assented to by the united ministers in and about london : formerly called presbyterian and congregational . licensed and entred according to order . london : printed by r. r. for tho. cockerill , at the three legs , and iohn dunton at the raven , in the poultrey . mdcxci . the preface to the reader . endeavours for an agreement among christians , will be grievous to none who desire the flourishing state of christianity it self . the success of these attempts among us , must be ascribed to a presence of god so signal , as not to be concealed ; and seems a hopeful pledg of further blessings . the favour of our rulers in the present established liberty , we most thankfully acknowledg ; and to them we are studious to approve our selves in the whole of this affair . therefore we declare against intermedling with the national church-form : imposing these terms of agreement on others , is disclaimed : all pretence to coercive power , is as unsuitable to our principles , as to our circumstances : excommunication it self , in our respective churches , being no other than a declaring such scandalous members as are irreclaimable , to be incapable of communion with us in things peculiar to visible believers : and in all , we expresly determine our purpose , to the maintaining of harmony and love among our selves , and preventing the inconveniences which humane weakness may expose to in our use of this liberty . the general concurrence of ministers and people in this city , and the great disposition thereto in other places , persuade us , this happy work is undertaken in a season designed for such divine influence , as will overcome all impediments to peace , and convince of that agreement which has been always among us in a good degree , tho neither to our selves nor others so evident , as hereby it is now acknowledged . need there any arguments to recommend this vnion ? is not this what we all have prayed for , and providence by the directest indications hath been long calling and disposing us to ? can either zeal for god , or prudent regards to our selves remissly suggest it , seeing the blessings thereof are so important , and when it 's become in so many respects even absolutely necessary ; especially as it may conduce to the preservation of the protestant religion , and the kingdoms weal ; a subserviency whereto , shall always govern our vnited abilities , with the same disposition to a concurence with all others who are duly concerned for those national blessings . as these considerations render this agreement desirable , so they equally urge a watchful care against all attemps of satan to dissolve it , or frustrate the good effects thereof so manifestly destructive to his kingdom . therefore it's incumbent on us , to forbear condemning and disputing those different sentiments and practices we have expresly allowed for : to reduce all distinguishing names , to that of united brethren : to admit no uncharitable jealousies , or censorious speeches ; much less any debates whether party seems most favoured by this agreement . such carnal regards are of small moment with us , who herein have used words less acurate , that neither side might in their various conceptions about lesser matters be contradicted , when in all substantials we are fully of one mind ; and from this time hope more perfectly to rejoice in the honour , gifts , and success of each other , as our common good . that we as united , may contribute our utmost to the great concernments of our redeemer , it 's mutually resolved , we will assist each other with our labours , and meet and consult , without the least shadow of separate or distinct parties : whence we joyfully expect great improvements in light and love , through the more abundant supplies of the spirit ; being well assured we herein serve that prince of peace , of the increase of whose government and peace , there shall be no end . this agreement is already assented to by above fourscore ministers , and the preface approved of . heads of agreement assented to by the united ministers , &c. the following heads of agreement have been resolved upon , by the united ministers in and about london , formerly called presbyterian and congregational ; not as a measure for any national constitution , but for the preservation of order in our congregations , that cannot come up to the common rule by law established . i. of churches and church-members . 1. we acknowledge our lord jesus christ to have one catholick church , or kingdom , comprehending all that are united to him , whether in heaven or earth . and do conceive the whole multitude of visible believers , and their infant-seed ( commonly called the catholick visible church ) to belong to christ's spiritual kingdom in this world : but for the notion of a catholick visible church here , as it signifies its having been collected into any formed society , under a visible human head on earth , whether one person singly , or many collectively , we , with the rest of protestants , unanimously disclaim it . 2. we agree , that particular societies of visible saints , who under christ their head , are statedly joined together for ordinary communion with one another , in all the ordinances of christ , are particular churches , and are to be owned by each other , as instituted churches of christ , tho differing in apprehensions and practice in some lesser things . 3. that none shall be admitted as members , in order to communion in all the special ordinances of the gospel , but such persons as are knowing and sound in the fundamental doctrines of the christian religion , without scandal in their lives ; and to a judgment regulated by the word of god , are persons of visible godliness and honesty ; credibly professing cordial subjection to jesus christ. 4. a competent number of such visible saints ( as before described ) do become the capable subjects of stated communion in all the special ordinances of christ , upon their mutual declared consent and agreement to walk together therein according to gospel rule . in which declaration , different degrees of expliciteness , shall no way hinder such churches from owning each other , as instituted churches . 5. tho parochial bounds be not of divine right , yet for common edification , the members of a particular church ought ( as much as conveniently may be ) to live near one another . 6. that each particular church hath right to chuse their own officers ; and being furnished with such as are duly qualified and ordained according to the gospel rule , hath authority from christ for exercising government , and of enjoying all the ordinances of worship within it self . 7. in the administration of church power , it belongs to the pastors and other elders of every particular church ( if such there be ) to rule and govern : and to the brotherhood to consent , according to the rule of the gospel . 8. that all professors as before described , are bound in duty , as they have opportunity , to join themselves as fixed members of some particular church ; their thus joining , being part of their professed subjection to the gospel of christ , and an instituted means of their establishment and edification ; whereby they are under the pastoral care , and in case of scandalous or offensive walking , may be authoritatively admonished or censured for their recovery , and for vindication of the truth , and the church professing it . 9. that a visible professor thus joined to a particular church , ought to continue stedfastly with the said church ; and not forsake the ministry and ordinances there dispensed , without an orderly seeking a recommendation unto another church . which ought to be given , when the case of the person apparently requires it . ii. of the ministry . 1. we agree , that the ministerial office is instituted by jesus christ , for the gathering , guiding , edifying , and governing of his church ; and to continue to the end of the world . 2. they who are called to this office , ought to be endued with competent learning , and ministerial gifts , as also with the grace of god , found in judgment , not novices in the faith and knowledg of the gospel ; without scandal , of holy conversation , and such as devote themselves to the work and service thereof . 3. that ordinarily none shall be ordained to the work of this ministry , but such as are called and chosen thereunto by a particular church . 4. that in so great and weighty a matter , as the calling and chusing a pastor , we judg it ordinarily requisite , that every such church consult and advise with the pastors of neighbouring congregations . 5 : that after such advice , the person consulted about , being chosen by the brotherhood of that particular church over which he is to be set , and he accepting , be duly ordained , and set apart to his office over them ; wherein t is ordinarily requisite , that the pastors of neighbouring congregations concur with the preaching-elder , or elders , if such there be . 6. that whereas such ordination is only intended for such as never before had been ordained to the ministerial office ; if any judge , that in the case also of the removal of one formerly ordained , to a new station or pastoral charge , there ought to be a like solemn recommending him and his labours to the grace and blessing of god ; no different sentiments or practice herein , shall be any occasion of contention or breach of communion among us . 7. it is expedient , that they who enter on the work of preaching the gospel , be not only qualified for communion of saints ; but also that , except in cases extraordinary , they give proof of their gifts and fitness for the said work , unto the pastors of churches of known abilites to discern and judge of their qualifications ; that they may be sent forth with solemn approbation and prayer ; which we judge needful , that no doubt may remain concerning their being called to the work ; and for preventing ( as much as in us lieth ) ignorant and rash intruders . iii. of censures . 1. as it cannot be avoided , but that in the purest churches on earth , there will sometimes offences and scandals arise by reason of hypocrisie and prevailing corruption ; so christ hath made it the duty of every church , to reform it self by spiritual remedies , appointed by him to be applied in all such cases ; viz. admonition , and excommunication . 2. admonition , being the rebuking of an offending member in order to conviction , is in case of private offences to be performed according to the rule in mat. 18. v. 15 , 16 , 17. and in case of publick offences , openly before the church , as the honour of the gospel , and nature of the scandal shall require : and if either of the admonitions take place for the recovery of the fallen person , all further proceedings in a way of censure , are thereon to cease , and satisfaction to be declared accordingly . 3. when all due means are used , according to the order of the gospel , for the restoring an offending and scandalous brother ; and he notwithstanding remains impenitent , the censure of excommunication is to be proceeded unto ; wherein the pastor and other elders ( if there be such ) are to lead , and go before the church ; and the brotherhood to give their consent , in a way of obedience unto christ , and unto the elders , as over them in the lord. 4. it may sometimes come to pass , that a church-member , not otherwise scandalous , may sinfully withdraw , and divide himself from the communion of the church to which he belongeth : in which case , when all due means for the reducing him , prove ineffectual , he having hereby cut himself off from that churches communion ; the church may justly esteem and declare it self discharged of any further inspection over him . iv. of communion of churches . 1. we agree , that particular churches ought not to walk so distinct and separate from each other , as not to have care and tenderness towards one another . but their pastors ought to have frequent meetings together , that by mutual advice , support , encouragement , and brotherly intercourse , they may strengthen the hearts and hands of each other in the ways of the lord. 2. that none of our particular churches shall be subordinate to one another ; each being endued with equality of power from jesus christ. and that none of the said particular churches , their officer , or officers , shall exercise any power , or have any superiority over any other church , or their officers . 3. that known members of particular churches , constituted as aforesaid , may have occasional communion with one another in the ordinances of the gospel , viz. the word , prayer , sacraments , singing psalms , dispensed according to the mind of christ : unless that church with which they desire communion , hath any just exception against them . 4. that we ought not to admit any one to be a member of our respective congregations , that hath joined himself to another , without endeavours of mutual satisfaction of the congregations concerned . 5. that one church ought not to blame the proceedings of another , until it hath heard what that church charged , its elders , or messengers , can say in vindication of themselves from any charge of irregular or injurious proceedings . 6. that we are most willing and ready to give an account of our church proceedings to each other , when desired ; for preventing or removing any offences that may arise among us . likewise we shall be ready to give the right hand of fellowship , and walk together according to the gospel rules of communion of churches . v. of deacons and ruling elders . we agree , the office of a deacon is of divine appointment , and that it belongs to their office to receive , lay out , and distribute the churches stock to its proper uses , by the direction of the pastor , and the brethren if need be . and whereas divers are of opinion , that there is also the office of ruling elders , who labour not in word and doctrine ; and others think otherwise ; we agree , that this difference make no breach among us . vi. of occasional meetings of ministers , &c. 1. we agree , that in order to concord , and in any other weighty and difficult cases , it is needful , and according to the mind of christ , that the ministers of several churches be consulted and advised with about such matters . 2. that such meetings may consist of smaller or greater numbers , as the matter shall require . 3. that particular churches , their respective elders , and members , ought to have a reverential regard to their judgment so given , and not dissent therefrom , without apparent grounds from the word of god. vii . of our demeanour towards the civil magistrate . 1. we do reckon our selves obliged continually to pray for god's protection , guidance , and blessing upon the rulers set over us . 2. that we ought to yield unto them not only subjection in the lord , but support , according to our station and abilities . 3. that if at any time it shall be their pleasure to call together any number of us , or require any account of our affairs , and the state of our congregations , we shall most readily express all dutiful regard to them herein . viii . of a confession of faith . as to what appertains to soundness of judgment in matters of faith , we esteem it sufficient , that a church acknowledge the scriptures to be the word of god , the perfect and only rule of faith and practice ; and own either the doctrinal part of those commonly called the articles of the church of england , or the confession , or catechisms , shorter or larger , compiled by the assembly at westminster , or the confession agreed on at the savoy , to be agreeable to the said rule . ix . of our duty and deportment towards them that are not in communion with us . 1. we judge it our duty to bear a christian respect to all christians , according to their several ranks and stations , that are not of our persuasion or communion . 2. as for such as may be ignorant of the principles of the christian religion , or of vicious conversation , we shall in our respective places , as they give us opportunity , endeavour to explain to them the doctrine of life and salvation , and to our uttermost persuade them to be reconciled to god. 3. that such who appear to have the essential requisites to church-communion , we shall willingly receive them in the lord , not troubling them with disputes about lesser matters . as we assent to the forementioned heads of agreement so we unanimously resolve , as the lord shall enable us , to practice according to them . ; finis . advertisement . the reasonableness of reformation , and the necessity of conversion ; the true methods of making all men happy in this world , and in the world to come ; seasonably discoursed , and earnestly pressed upon this licentious age. by j. f. a sincere lover of his native countrey , and the souls of men. printed for tho. cockerill , at the three legs in the poultrey . in twelves , price bound , one shilling . the case of the protestant dissenters represented and argued 1689 approx. 22 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a44672 wing h3020 estc r21354 12483993 ocm 12483993 62243 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. a44672) transcribed from: (early english books online ; image set 62243) images scanned from microfilm: (early english books, 1641-1700 ; 279:7) the case of the protestant dissenters represented and argued howe, john, 1630-1705. stretton, richard, 1631 or 2-1712. 4 p. [s.n.], london : 1689. caption title. attributed both to john howe and richard stretton. cf. rogers, h. life and character of john howe, 1836, p. 356; halkett & laing (2nd ed.). imprint from colophon. "licensed and entred according to order" reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -controversial literature. dissenters, religious. 2004-10 tcp assigned for keying and markup 2005-01 apex covantage keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the case of the protestant dissenters , represented and argued . licensed and entred according to order . they are under one common obligation with the rest of mankind , by the universal law of nature , to worship god in assemblies . men of all sorts of religions that have ever obtain'd in the world , jews , pagans , mahometans , christians , have in their practice acknowledg'd this obligation . nor can it be understood how such a practice should be so universal , otherwise than from the dictate and impression of the universal law. whereas the religion profest in england , is that of reformed christianity ; some things are annexed to the allowed publick worship , which are acknowledged to be no parts thereof , nor in themselves necessary ; but which the dissenters judg to be in some part sinful . they cannot therefore with good conscience towards god , attend wholly and solely upon the publick worship , which the laws do appoint . the same laws do strictly forbid their assembling to worship god otherwise . which is in effect the same thing , as if they who made , or shall continue such laws , should plainly say , if you will not consent with us in our superadded rites , and modes , against your consciences , you shall not worship god : or if you will not accept of our additions to the christian religion , you shall not be christians ; and manifestly tends to reduce to paganism a great part of a christian nation . they have been wont therefore to meet however in distinct assemblies , and to worship god in a way which their consciences could approve ; and have many years continu'd so to do , otherwise than as they have been hindred by violence . it is therefore upon the whole fit to enquire , q. 1. whether the dissenters are to be blamed for their holding distinct meetings for the worship of god ? for answer to this , it cannot be expected that all the controversies should be here determined , which have been agi●ated about the lawfulness of each of those things which have been added to the christian religion and worship , by the present constitution of the church of england . but supposing they were none of them simply unlawful , while yet the misinformed minds of the dissenters could not judg them lawful , tho they have made it much their business to enquire and search ; being urg'd also by very severe sufferings , which thorough a long tract of time they have undergone , not to refuse any means that might tend to their satisfaction ; they could have nothing else left them to do , than to meet , and worship distinctly as they have . for they could not but esteem the obligation of the universal , natural , divine law , by which they were bound solemnly to worship god , less questionable than that of a law , which was only positive , topical , and humane , requiring such and such additaments to their worship , and prohibiting their worship without them . the church of england ( as that part affects to be called ) distinguisht from the rest by those additionals to christian religion , ( pretended to be indifferent , and so , confest unnecessary ) hath not only sought to engross to it self the ordinances of divine worship , but all civil power . so that the priviledges that belong either to christian or humane society , are inclosed , and made peculiar to such , as are distinguisht by things that in themselves can signify nothing to the making of persons either better christians , or better men. q. 2. whether the laws enjoyning such additions to our religion , as the exclusive terms of christian worship and communion , ought to have been made ; when it is acknowledged on all hands , the things to be added , were before not necessary ; and when it is known , a great number judg them sinful , and must thereby be restrained from worshipping the true and living god ? a. the question to any of common sense , answers it self . for it is not put concerning such as dissent from any part of the substance of worship which god hath commanded ; but concerning such additions as he never commanded . and there are sufficient tests to distinguish such dissenters , from those that deny any substantial part of religion , or assert any thing contrary thereto . wherefore to forbid such to worship that god that made them , because they cannot receive your devised additions , is to exclude that which is necessary , for the meer want of that which is unnecessary . and where is that man that will adventure to stand forth , and avow the hindering of such persons from paying their homage to the god that made them ? if we thus expostulate the matter on gods behalf , and their own ; will you cut off from god his right in the creatures he hath made ? will you cut off from them the means of their salvation , upon these terms ? what reply can the matter admit ? 't is commonly alledg'd , that great deference is to be paid to the laws ; and that we ought to have forborn our assemblies , till the publick authority recall'd the laws against them . and we will say the same thing , when it is well proved , that they who made such laws , made the world too . and by whose authority were such laws made ? is there any , that is not from god ? and hath god given any men authority to make laws against himself , and to deprive him of his just rights from his own creatures ? n●r if the matter be well searcht into , could there be so much as a pretence of authority derived for such purposes from the people , whom every one now acknowledges the first receptacle of derived governing power . god can , 't is true , lay indisputable obligation by his known laws , upon every consci●nce of man about religion , or any thing else . and such as represent any people , can according to the constitution of the government , make laws for them about the things they entrust them with . but if the people of england be askt man by man , will they say , they did entrust to their representatives , their religion , and their consciences , to do with them what they please ? when it is your own turn to be represented by others , is this part of the trust you commit ? what dr. sherlock worthily says , concerning a bishop , he might ( and particularly , after , doth ) say , concerning every other man , he can be no more represented in a council , than at the day of judgment ; every man's soul and conscience must be in his own keeping , and can be represented by no man. it ought to be considered , that christianity , wherein it superadds to the law of nature , is all matter of revelation . and 't is well known , that even among pagans , in the setling rites and institutes of religion * , revelation was pretended at least , upon an impli'd principle , that in such matters humane power could not oblige the peoples consciences . we must be excused therefore , if we have in our practice exprest less reverence for laws made by no authority received either from god or man. we are therefore injuriously reflected on , when it is imputed to us , that we have by the use of our liberty , acknowledg'd an illegal dispensing power . we have done no other thing herein , than we did when no dispensation was given or pretended , in conscience of duty to him that gave us breath . nor did therefore practice otherwise , because we thought those laws dispens'd with , but because we thought them not laws . whereupon little need remains of enquiring further , q. 3. vvhether such laws should be continued ? against which , besides what may be collected from that which hath been said , it is to be considered , that what is most principally grievous to us , was enacted by that parliament , that as we have too much reason to believe , suffered it self to be dealt with , to enslave the nation in other respects , as well as this ; and which ( to his immortal honour ) the noble earl of danby procur'd to be dissolv'd , as the first step towards our national deliverance . and let the tenour be considered of that horrid law , by which our magna charta was torn in pieces ; the worst and most infamous of mankind , at our own expence , hired to accuse us ; multitudes of perjuries committed ; convictions made without a jury , and without any hearing of the persons accused ; penalties inflicted ; goods rifled ; estates seiz'd and imbezel'd ; houses broken up ; families disturb'd , often at most unseasonable hours of the night , without any cause , or shadow of a cause , if only a malicious villain would pretend to suspect a meeting there . no law in any other case like this ; as if to worship god without those additions , which were confessed unnecessary , were a greater crime than theft , felony , murder , or treason ! is it for our reputation to posterity , that the memory of such a law should be continued ? and are we not yet awaken'd , and our eyes open'd enough , to see , that the making and execution of the laws , by which we have suffer'd so deeply for many by-past years , was only , that protestants might destroy protestants , and the easier work be made for the introduction of the popery that was to destroy the residue . nor can any malice deny , or ignorance of observing englishmen overlook this plain matter of fact : after the dissolution of that beforementioned parliament , dissenters were much caress'd , and endeavour'd to be drawn into a subserviency to the court-designs , especially in the election of after parliaments . notwithstanding which , they every where so entirely and unanimously fell in with the sober part of the nation in the choice of such persons for the three parliaments that next succeeded ( two held at westminster , and that at oxford ) as it was known would , and who did most generously assert the liberties of the nation , and the protestant religion . vvhich alone ( and not our meer dissent from the church of england in matters of religion , wherein charles ii. was sufficiently known to be a prince of great indifferency ) drew upon us , soon after the dissolution of the last of those parliaments , that dreadful storm of persecution that destroy'd not a small number of lives in goals , and ruin'd multitudes of families . let english freemen remember , what they cannot but know , that it was for our firm adherence to the civil interests of the nation ( not for our different modes of religion from the legal way , tho the laws gave that advantage against us , which they did not against others ) that we endur'd the calamities of so many years . when , by the late king , some relaxation was given us , what arts and insinuations have been used with us , to draw us into a concurrence to designs tending to the prejudice of the nation ? and with how little effect upon the generality of us , it must be great ignorance not to know , and great injustice to deny . but he that knows all things , knows , that tho , in such circumstances , there was no opportunity for our receiving publick and authoriz'd promises , when we were all under the eye of watchful jealousy ; yet as great assurances as were possible , were given us by some that we hope will now remember it , of a future establisht security from our former pressures . we were told over and over , when the excellent heer fag●ll's letter came to be privately communicated from hand to hand , how easily better things would be had for us , than that encourag'd papists to expect , if ever that happy change should be brought about , which none have now beheld with greater joy than we . we are loth to injure those who have made us hope for better , by admitting a suspicion that we shall now be disappointed and deceiv'd ( as we have formerly been , and we know by whom ) or that we shall suffer from them a religious slavery , for whose sakes we have suffer'd so grievous things , rather than do the least thing that might tend to the bringing upon them a civil slavery . we cannot but expect from english-men , that they be just and true . we hope not to be the only instances , whereby the anglica fides , and the punica , shall be thought all one . but if we who have constantly desired , and , as we have had opportunity , endeavour'd the saving of the nation , must however be ruin'd , not to greaten ( one hair ) the wealth and dignity , but only to gratify the humour of them who would yet destroy it ; we , who are competently inured to sufferings , shall through god's mercy be again enabled to endure . but he that sits in the heavens will , in his own time , judge our cause , and we will wait his pleasure ; and , we hope , suffer all that can be inflicted , rather than betray the cause of reformed christianity in the world. but our affairs are in the hands of men of worth and honour , who apprehend how little grateful a name they should leave to posterity , or obtain now with good men of any persuasion , if under a pretence of kindness to us , they should now repeat the arts of ill men in an ill time . great minds will think it beneath them , to sport themselves with their own cunning in deceiving other men , which were really in the present case too thin not to be seen through , and may be the easie attainment of any man , that hath enough of opportunity , and integrity little enough for such purposes . and 't is as much too gross to endeavour to abuse the authority of a nation , by going about to make that stoop to so mean a thing , as to make a shew of intending what they resolve to their uttermost shall never be . but some may think , by concessions to us , the church of england will be ruin'd , and a great advantage be given to the bringing in of popery . to which we say , the generality of the dissenters differ from the church of england in no substantials of doctrine , or worship , no , nor of government , provided it be so managed , as to attain its true acknowledg'd end . the favouring of us will therefore as much ruine the church , as its enlargement , and additional strength will signify to its ruin . and doth not the world know , that wherein we differ from them , we differ from the papists too ? and that , for the most part , wherein they differ from us , they seem to agree with them ? we acknowledg their strong , brave , and prosperous opposition to popery : but they have oppos'd it by the things wherein they agree with us . their differences from us are no more a fence against popery , than an inclosure of straw is against a flame of fire . but 't is wont to be said , we agree not among our selves , and know not what we would have . and do all that go under the name of the church of england agree among themselves ? we can shew more considerable disagreements among them , than any can between the most of us and a very considerable part of them . they all agree , 't is true , in conformity ; and we all agree in nonconformity . and is not this meer accidental to christianity and protestantism ? and herein is it not well known , that far the greater part of reformed christendom do more agree with us ? an arbitrary line of uniformity in some little accidents , severs a small part of the christian world from all the rest : how unreasonably is it expected , that therefore all the rest must in every thing else agree among themselves ? suppose any imaginary line to cut off a little segment from any part of the terrestrial globe , 't is as justly expected , that all the rest of the world should be of one mind . if one part of england be taylors , they might as well expect , that all the people besides should agree to be of one profession . perhaps some imagine it dishonourable to such as have gone before them in the same ecclesiastical stations and dignities , if now any thing should be altered , which their judgments did before approve and think fit . but we hope that temptation will not prove invincible , viz. of so excessive a modesty , as to be afraid of seeming wiser , or better natur'd , or of a more christian temper than their predecessors . but the most of us do agree not only with one another , but in the great things above mentioned , with the church of england too : and in short , that that reproach may cease for ever with those that count it one ; they will find with us , when they please to try , a very extensive agreement on the terms of king charles the second's declaration about ecclesiastical affairs , an. 1660. q. 4. whether it be reasonable to exclude , all that in every thing conform not to the church of england , from any part or share of the civil power ? the difference , or nonconformity of many is so minute , that it would be as reasonable , to exclude all whose hair is not of this or that colour . and what if we should make a distermination , by the decision this way or that of any other disputed question that may be of as small concernment to religion ? suppose it be that of eating blood ; for the decision whereof , one way , there is more pretence from god's word , than for any point of the disputed conformity . would it not be a wise constitution , that whosoever thinks it lawful to eat black-pudding , shall be capable of no office , & c ? but we tremble to think of the exclusive sacramental test , brought down as low as to the keeper of an alehouse ! are all fit to approach that sacred table , whom the fear of ruin , or hope of gain may bring thither ? we cannot but often remember with horror , what happened three or four years ago : a man that led an ill life , but frequented the church , was observ'd not to come to the sacrament , and prest by the officers to come ; he yet declin'd , knowing himself unfit ; at length , being threatned and terrified , came : but said to some present at the time of the solemn action , that he came only to avoid being undone ; and took them to witness , that what he there receiv'd , he took only as common bread and vvine , not daring to receive them as the body and blood of christ. 't is amazing , that among christians , so venerable an institution should be prostituted to the serving of so mean purposes , and so foreign to its true end ! and that doing it after the manner of the church of england must be the qualification ! as if england were another christendom ; or it were a greater thing to conform in every punctilio to the rules of this church , than of christ himself ! but we would fain know whose is that holy table ? is it the table of this or that party , or the lord's table ? if the lord's ; are not persons to be admitted , or excluded upon his terms ? never can there be union or peace in the christian world , till we take down our arbitrary inclosures , and content our selves with those which our common lord hath set . if he falls under a curse that alters mens landmarks , to alter god's is not likely to infer a blessing . the matter is clear as the light of the sun , that as many persons of excellent worth , sobriety , and godliness , are entirely in the communion of the church of england ; so that there are too many of a worse character that are of it too ; and divers prudent , pious , and sober-minded persons that are not of it . let common reason be consulted in this case ; suppose the tables turn'd , and that the rule were to be made the contrary way , viz. that to do this thing , but not by any means after the manner of the church of england , were to be the qualification ; and now suppose one of meaner endowments as a man and a christian , do what is required , and not in the way of the church of england ; another , that is of much better , do the same thing , in that way ; were it suitable to prudence or justice , that because it is done after the way of the church of england , a fitter man should be reckon'd unqualified ? and one of less value be taken for qualified , because he does it a different way ? then is all that solid weight of vvisdom , diligence , sobriety and goodness , to be weighed down by a feather . it must surely be thought the prudence of any government , to comprehend as many useful persons as it can , and no more to deprive it self of the service of such , for any thing less considerable than those qualifications are by which they are useful , than a man would tear off from himself the limbs of his body for a spot upon the skin . and really , if in our circumstances , we thus narrow our interest , all the rest of the world will say , that they who would destroy us , do yet find a way to be our instructors , and our common enemies do teach us our politicks . postscript . the names of mr. hale of eaton college , and of a later most renowned bishop of the church of england , who asserted this principle [ that if things be impos'd under the notion of indifferent , which many think sinful , and a schism follow thereupon , the imposers are the schismaticks . ] will be great in england , as long as their writings shall live , and good sense can be understood in it . finis . london : printed in the year , mdclxxxix . notes, typically marginal, from the original text notes for div a44672-e10 vindication of some protestant principles , &c. p. 52. * as by numa , from his egeria . and their priests to whom the regulation of such matters was left , were generally believ'd to be inspir'd . of thoughtfulnes for the morrow with an appendix concerning the immoderate desire of fore-knowing things to come / by john howe ... howe, john, 1630-1705. 1681 approx. 25 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44685 wing h3034 estc r14309 12206427 ocm 12206427 56188 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. a44685) transcribed from: (early english books online ; image set 56188) images scanned from microfilm: (early english books, 1641-1700 ; 764:1) of thoughtfulnes for the morrow with an appendix concerning the immoderate desire of fore-knowing things to come / by john howe ... howe, john, 1630-1705. [16], 224 p. printed for tho. parkhurst ..., london : 1681. includes bibliographical references. "an appendix" has a separate t.p. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -matthew vi, 34 -sermons. sermons, english -17th century. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 emma (leeson) huber sampled and proofread 2004-11 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion of thoughtfulnes for the morrow with an appendix concerning the immoderate desire of foreknowing things to come . by john howe minister of the gospel . — vive hodiè . heb. 13. 8. jesus christ the same yesterday , and to day , and for ever . london , printed for tho. parkhurst at the bible and three crowns , at the lower end of cheapside near mercers-chappel . 1681. to the right honourable anne , lady wharton . it was , madam , the character an ancient worthy in the christian church gave of a noble person of your sex , that , in reference to the matters of religion she was not only a learner , but a judge . and , accordingly , he inscribes to her divers of his writings ( even such as did require a very accurate judgment in the reading of them ; ) which remain , unto this day , dispersedly , in several parts of his works , dignify'd with her ( often prefixed ) name . a greater , indeed , than he , mentions it as an ill character , to be not a doer of the law , but a judge . it makes a great difference in the exercise of the same faculty , and in doing the same thing , with what mind and design it is done . there is a judging , that we may learn , and a judging , that we may not . a judgment subservient to our duty , and a judgment opposite to it . without a degree of the former no one can ever be a serious christian. by means of the latter , many never are . the world through wisdom knew not god. a cavilling litigious wit , in the confidence wherof any set themselves above their rule , and make it their busines only to censure it , as if they would rather find faults in it , than themselves , is as inconsistent with sincere piety , as an humbly judicious discerning mind is necessary to it . this proceeds from a due savour and relish of divine things , peculiar to them , in whom an heavenly spirit and principle have the possession , and a governing power . they that are after the spirit , do savour the things of the spirit . the other from the prepossession and prejudice of a disaffected carnal mind . they that are after the flesh , do only savour the things of the flesh . the ability god hath endow'd your ladiship with to judge of the truth that is after godliness , is that you are better pleas'd to use , than hear of . i shall therefore be silent herein , and rather displease many of them that know you , who will be apt to think a copious subject is neglected , than say any thing that may offend either against your ladiships inclination or my own . here is nothing abstruse and difficult for you to exercise a profound judgment upon ; nor any thing curious to gratifie a pleasant wit. but plain things , suitable to you , upon accounts common to the generality of christians , not that are peculiar to your self . 't is easie to a well-temper'd mind , ( of how high intellectual excellencies soever ) to descend to the same level with the rest ; when for them to reach up to the others pitch , is not so much as possible . our heavenly father keeps not ( as to the substantials of our nutriment ) distinct tables for his children , but all must eat the same spiritual meat , and drink the same spiritual drink . he hath not one gospel for great wits , and another for plainer people ; but as all that are born of him must meet at length in one end , so they must all walk by the same rule , and in the same way , thither . and when i had first mentioned this text of scripture in your hearing , the savour you exprest to me of the subject , easily induc'd me , when , afterwards , i reckon'd a discourse upon it might be of common use , to address that also ( such as it is ) in this way , to your ladyship . accounting the mention of your name might draw the eyes of some to it , that have no reason to regard the authors , and that , by this means , if it be capable of proving beneficial to any , the benefit might be diffus'd so much the further . the aptnes of the materials and subject , here discourst of , to do good generally , i cannot doubt . neither our present duty or peace ; nor our future safety or felicity can be provided for as they ought , till our minds be more abstracted from time , and taken up about the unseen , eternal world. while our thoughts are too earnestly engaged about the events of future time , they are vain , bitter , impure , and diverted from our nobler , and most necessary pursuits . they follow much the temper and bent of our spirits , which are often too intent upon what is uncertain , and perhaps , impossible . all good and holy persons cannot live in good times . for who should bear up the name of god in bad , and transmit it to succeeding times ? especially when good men are not of the same mind , it is impossible . and , more especially , when they have not learn't , as yet , to bear one anothers differences . the same time , and state of things which please some , must displease others . for some , that will think themselves much injur'd if they be not thought very pious persons , will be pleased with nothing less , than the destruction of them that differ from them . so that while this is designed and attempted only ; generally , neither sort is pleased , the one because it is not done , the other because it is in doing . it must be a marvellous alteration of mens minds that must make the times please us all ; while , upon supposition of their remaining unalter'd , there is nothing will please one sort , but to see the other pagans , or beggars , who in the mean time are not enough mortify'd either to their religion , or the necessary accommodations of humane life , as to be well pleas'd with either . to trust god chearfully with the government of this world , and to live in the joyful hope and expectation of a better , are the only means to relieve and ease us ; and give us a vacancy for the proper work and busines of our present time. this is the design of the following discourses . the former whereof is directed against the careful thoughts , which are apt to arise in our minds concerning the events of future time , upon a fear what they may be . the other , which by way of appendix is added to the former , tends to repress the immoderate desire of knowing what they shall be . which latter i thought , in respect of it's affinity to the other , fit to be added to it ; and in respect of the commonness , and ill tendency of this distemper , very necessary . and indeed both the extreams in this matter are very unchristian , and pernicious . a stupid neglect of the christian interest , and of gods providence about it on the one hand ; and an enthusiastick phrensie , carrying men to expect they well know not what ? or why ? on the other . our great care should be to serve that interest faithfully in our own stations , for our little time , that will soon be over . your ladiship hath been called to serve it in a family wherein it hath long flourished . and which it hath dignify'd , beyond all the splendour that antiquity and secular greatnes could confer upon it . the lord grant it may long continue to flourish there , under the joint-influence of your noble consort , and your own ; and , afterwards , in a posterity , that may imitate their ancestors in substantial piety , and solid goodness . which is a glory that will not fade , nor vary ; not change with times , but equally recommend it self , to sober and good men in all times . whereas that which arises from the esteem of a party can neither be diffusive , nor lasting . 't is true that i cannot but reckon it a part of any ones praise in a time wherein there are different sentiments and waies , in circumstantial matters relating to religion , to encline most to that which i take to come nearest the truth and our common rule . but , as was said by one that was a great and early light in the christian church ; that is not philosophy , which is profest by this or that sect , but that which is true in all sects . so nor do i take that to be religion , which is peculiar to this or that party of christians ( many of whom are too apt to say here is christ , and there is christ , as if he were divided ) but that which is according to the mind of god among them all . and i must profes to have that honour for your ladiship , which i sincerely bear , and most justly owe unto you , chiefly upon the account not of the things wherein you differ from many other serious christians ( though therein you agree also with my self ) as for those things wherein you agree with them all . vnder which notion ( and under the sensible obligation of your many singular favours ) i am madam , your ladiships very humble and devoted servant in the gospel , john howe . page 52 line 6 dele in . of thoughtfulnes for the future . matth . 6. 34. take therefore no thought for the morrow : for the morrow shall take thought for the things of it self : sufficient for the day is the evil thereof . the negative precept ( or the prohibition ) in the first words of this verse , i shall take for the principal ground of the intended discourse . but shall make use of the following words , for the same purpose for which they are here subjoyn'd by our lord , viz. the enforcement of it . for our better understanding the import of the precept , two things in it require explication . how we are to understand [ the morrow . ] what is meant by the [ thoughtfulnes ] we are to abstain from in reference thereto . 1. by the morrow must be meant 1. some measure of time or other . 2. such occurrences , as it may be supposed shall fall within the compass of that time . we are therefore to consider , 1. what portion or measure of time may be here signified by to morrow , for some time it must signifie , in the first place , as fundamental to the further meaning . not abstractly , or for it self , but as it is the continent of such or such things as may fall within that time . and so that measure of time may , 1. admit , no doubt , to be taken strictly for the very next day , according to the literal import of the word to morrow . but 2. it is also to be taken in a much larger sence , for the whole of our remaining time , all our futurity in this world . indeed , the whole time of our life on earth is spoken of in the scriptures , but as a day . let him alone that he may accomplish as an hireling his day . job 14. 6. we are a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , short-liv'd creatures , we live but a day , take the whole of our time together . much less strange is it that the little residue , the future time that is before us , which we do not know how little it may be , should be spoken of but as a day . experience hath taught even sensual epicures so to account their remaining time : let us eat and drink , for to morrow we shall dye . i. e. very shortly . they were right in their computation , but very wrong in their inference . it should have been , let us watch and pray to day , we are to dye to morrow , let us labour for eternity because time is so short . but say they , let us eat and drink to day , for to morrow we shall dye . a day to eat and drink was , it seems , a great gain . and if the phrase were not so used , to signifie all the residue of our future time , yet by consequence it must be so understood . for if we take to morrow in the strictest sence for the very next day ; they that are not permitted , with solicitude , to look forward so far as the very next day ; much less may they to a remoter and more distant time . yea and we may in some sense extend it not only to all our future time , but simply to all future time as that measures the concernments and affairs , not of this world only , but , which is more considerable , even of that lesser select community , the kingdom of god in it , mentioned in the foregoing verse . which kingdom , besides its future eternal state , lies also spread and stretcht throughout all time unto the end of the world. and as to its present and temporal state , or as it falls under the measure of time , it is not unsupposable that it may be within the compass of our saviours design , to forbid unto his disciples ( who were not only to pursue the blessedness of that kingdom in the other world , but to intend the service of it in this ) an intemperate and vexatious solicitude about the success of their endeavours , for the promoting its present interest . i. e. after he had more directly forbidden their undue carefulness about their own little concernments , what they should eat , drink or put on ; and directed them rather and more principally to seek the kingdom of god and his righteousnes , with an assurance that those other things should be added to them . it seems not improbable he might in conclusion , give this general direction , as with a more especial reference to the private concernments of humane life , about which common frailty might make them more apt to be unduly thoughtful : so with some oblique and secondary reference to the affairs of that kingdom too , which they were here to serve as well as hereafter to partake and enjoy . and about the success of which service ( being once ingaged in it , and the difficulties they were to encounter , appearing great and discouraging to so inconsiderable persons as they must reckon themselves ) they might be somewhat over solicitous also . nor though they might not as yet understand their own work , nor ( consequently ) have the prospect of its difficulties as yet in view , are we to think our saviour intended to limit the usefulness of the instructions he now gave them , to the present time , but meant them to be of future use to them as occasions should afterwards occur . as we also find that they did recollect some other sayings of his , and understand better the meaning of them , when particular occasions brought them to mind , and discovered how apposite and applicable they then were . luke 24. 8. john 2. 22. so that we may fitly understand this prohibition to intend , universally , a repressing of that too great aptitude and proneness in the minds of men , unto undue excursions into futurity , their intemperate and extravagant rangings and roamings into that unknown country , that terra incognita , in which we can but bewilder and lose our selves to no purpose . therefore secondly and more principally , by [ to morrow ] we are to understand the things that may fall within that compass of future time . for time can only be the object of our care , in that relative sense , as it refers unto such and such occurrences and emergencies that may fall into it . and so our saviour explains himself in the very next words , that by to morrow he means the things of to morrow . to morrow shall take care for the things of it self . and yet here we must carefully distinguish , as to those things of to morrow , matters of event and of duty . we are not to think these the equally prohibited objects of our thoughts and care . duty belongs to us , it falls within our province , and there are ( no doubt ) thoughts to be employed , how i may continue on in a course of duty , unto which i am , by all the most sacred obligations tyed for a stated course , that may lie before me , let it be never so long , and be there never so many to morrows in it . there ought to be thoughts used , of this sort , concerning the duties of the morrow , and of all my future time . if it please god to give me such additional time i will love him to morrow , i will serve him to morrow , i will trust him to morrow , i will walk with him to morrow . i will , through the grace of god , live in his fear , service and communion , even as long as i have a day to live . upon such terms doth every sincere christian bind himself to god , even for alwaies , as god binds himself to them on the same terms . this god shall be our god for ever and ever , he shall be our guide even unto death . psalm 48. 14. the case can never alter with us in this regard , but as the worthiest object of all our thoughts is yesterday , and to day the same , and for ever , so should the course of our thoughts be too , in reference to that blessed object . every day will i bless thee , and praise thy name for ever and ever . psal. 145. 2. i will sing unto the lord as long as i live ; i will sing praise to my god while i have my being . psal. 104. 33. the thoughts of our hearts should be much exercised this way , how it may be thus with us , in all future time ; that to morrow , in this respect may be as this day , and much more abundant , as is spoken on a much another account , isai. 56. 12. to morrow shall be as this day , god assisting , and much more abundant as to my love to him , serving of him , conversing with him , doing and designing for him , which are to run through all my dayes . but now for the events of to morrow , they are things quite of another consideration . they do not belong to us , they are not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , none of the things within our compass . to employ our selves with excessive intention of thoughts and cares concerning them , is to meddle without our sphaere , beyond what we have any warrant for , farther than as it is in some cases supposable there may be some connexion , and dependance , between such and such events , and my own either sin , or duty , now events that may occur to us to morrow , or in our future time , you know are distingishable into good or bad , grateful and ungrateful , pleasing to us or displeasing . good or grateful events , you easily apprehend , are not here intended . we do not use to perplex our selves about good things , otherwise than as they may be wanting , and as we may be deprived of them , which privation or want is an evil. and under that notion our saviour considers the object of the prohibited thoughtfulness , as his after words shew . sufficient for the day is the evil of it . and therefore gives caution not equally against all fore-thoughts , about the events of future time ; of which some may be both rational , and pleasant . but against forebodings , and presages of evil and direful things . as lest such thoughts should slide into our minds , or impose and obtrude themseves upon us . alas ! what shall i do to live to morrow ? i am afraid i shall want bread for to morrow , or for my future time . this our saviour sayes is paganish , after these things do the gentiles seek , that ( as is intimated ) have no father to take care of them . your heavenly father knows you have need of these things , vers . 32. and directs his disciples to a noble object of their thoughts and care , vers . 33. seek you first the kingdom of god : wherein , as their future reward , so their present work and business was to lie . and then addes , take no thought for to morrow , q. d. it would be indeed an ill thing if you should want bread to morrow , and it would be worse if the affairs of gods kingdom should miscarry , or you be excluded it . but mind you your own present work , and be not unduly concerned about these surmised bad events , god will provide . this is then , in short , the object of this prohibited thoughtfulness [ future time including whatsoever ungrateful events , we suppose , and preapprehend in it . ] secondly , we are to enquire about the thoughtfulness prohibited in reference hereto . it cannot be that all use of thoughts about future events , even such , as , when they occur , may prove afflictive , is intended to be forbidden . which indeed may be collected from the import of the word in the text that signifies another , peculiar sort of thinking , as we shall hereafter have more occasion to take notice . we were made and are naturally , thinking creatures ; yea and forethinking , or capable of prospiciency and foresight . 't is that by which in part man is distinguisht from beast . without disputing as some do how far nature , in this , or that man , doth contribute to divination and prophecy ; we may say of man indefinitely , he is a sort of divining creature , and of humane nature in common , that it much excells the brutal , in this , that , whereas sense is limited to the present ; reason hath dignify'd our nature by adding to it a sagacity , and enabling us to use prospection in reference to what yet lies more remotely before us . and though we are too apt to a faulty excess herein , and to be overpresaging ( which it is the design of this discourse to shew ) yet we are not to think that all use of any natural faculty can be a fault ; for that would be to charge a fault on the authour of nature . the faculties will be active . to plant them therefore in our natures , and forbid their use , were not consistent with the wisdom , righteousness , and goodness by which they are implanted . it must therefore be our business to shew what thoughtfulness is not , and then , what is within the compass of this prohibition . 1. what is not . there is , in the general , a prudent , and there is a christian use of forethought , about matters of that nature already specify'd ; which we cannot understand it was our saviours meaning to forbid . notes, typically marginal, from the original text notes for div a44685-e2230 maimonid . mor. nev. d. mer. casaubon . enthus . a sermon directing what we are to do, after strict enquiry whether or no we truly love god preached april 29, 1688. howe, john, 1630-1705. 1696 approx. 28 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44690 wing h3038a estc r23981 07934180 ocm 07934180 40546 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. a44690) transcribed from: (early english books online ; image set 40546) images scanned from microfilm: (early english books, 1641-1700 ; 1208:10) a sermon directing what we are to do, after strict enquiry whether or no we truly love god preached april 29, 1688. howe, john, 1630-1705. the second edition. [1], 12 p. printed for tho parkhurst, london : 1696. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng love -religious aspects -sermons. sermons, english -17th century. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a sermon directing what we are to do , after strict enquiry whether or no we truly love god. preached april 29. 1688. the second edition . london , printed for tho. parkhurst , at the bible and three crowns in cheapside , near mercers-chapel . 1696. the epistle . yov may remember what a solemn awe was upon our congregation lately at the preaching of this ensuing sermon , and that not a few tears drop'd at the hearing of it . this engaged some of us to entreat our reverend pastor , to give way , that by this publication , it might be accommodated to your review . we know it is no more than one single thred , that belongs to many other discourses upon the same subject , which have preceded , and to others , which we hope , will follow ; but such as by your notes and memories may easily be wrought into the whole piece : it is but a thred , yet a golden one , and may contribute to the service of the tabernacle , as in exod. 25. we know it is a great condescension in him to suffer such an imperfect piece to come abroad ; but when the reverend dean of c. and other learned persons of the church of england , have denyed themselves , by suffering such small prints for the general good , we are persuaded , though he gave not a positive judgment for it , he will not dislike that which is for your service , and is intended to go no farther . receive it therefore , read it over and over , and allot some times for the putting in practice the grand examination urged upon us , and do your utmost to persuade all under your roofs and commands to do the like , that that which was preached with so much holy fervor and affection , may beget in us and ours a bright flame of divine love to our good lord , to whom we commend you , and are your affectionate brethren and servants , &c. john 5.42 . but i know you , that ye have not the love of god in you . you have heard several discourses from this scripture , and from another in the same gospel : that we spoke to alternately with this at several times : thou knowest all things , lord ; thou knowest that i love thee , c. 20.17 . and that which after doctrinal explication hath hitherto been insisted on , was an enquiry into the state of our own case in reference hereunto . are we lovers of god in christ , or are we not ? there have been many things signified to you , by which this case might be discerned : and that which remains , and most naturally follows hereupon , is to direct you what you are to do , supposing your case , upon enquiry , to be this or that . why such an enquiry , if it hath been attended to at all amongst us , it must have signified somewhat : it must , one would think , have some or other result , and what should we suppose it to result into , but either this , i do not love god , or i do ? these are most vastly different cases ; it 's a tryal upon the most important point that could have been discust among us ; and supposing there should be two sorts among us , the effect of it is as if a parting line should be drawn through a congregation , severing the living from the dead ; here are so many living , and so many dead souls : indeed it is a very hard supposition , to suppose that there should be any one in all this assembly , that doth not love god : a very hard supposition : i am extreamly loth to make such a supposition 〈…〉 me is , not suppose it . for truly it were a very sad case that we should agree so far as we do in many other things , and not agree in this : that is , that we should agree so many of us to come all and meet together here in one place , agree to worship god together , agree to sing his praises together , to seek his face together , to call upon his name together , to hear his word together , and not agree all to love god together : the god whom we worship , whom we invocate , whose name we bear , and unto whom we all of us pretend : for who is there among us will say , i have no part in god ? and it were a most lovely thing , a most comely , desirable thing , that all such worshipping assemblies , even this worshipping assembly , at this time , and all times , could still meet together under this one common notion , truly and justly assumed , as so many lovers of god : we are sure there will be an assembly , a general assembly , in which no one that is not a lover of god will be found , an assembly of glorious angels , and of the spirits of just men made perfect , a numerous , an innumerable assembly , in which not one but a sincere lover of god. what a blessed thing were it , if our assemblies on earth were such ! but we cannot speak more gently , than to say , there is cause to fear they are not such : it hath been actually otherwise among a people professing the true religion ; they come before thee , and sit before thee as my people , and with their mouth shew much love with [ their face ] or in external appearance and shew [ ore tenus : ] they are lovers of god , and they hear thy words , but they will not do them , ezek. 33.31 . if such a case hath been actually , it is still possible , and is still too much to be feared to be but too common a case . but now supposing that there be different cases amongst us ; in reference to these different cases , there must be very different deportments , and a very different management of 〈◊〉 selves . this text more naturally leads me to direct what is to be done upon the supposition of the sadder case , most deplorably sadder , that one is no lover of god ; though we must be led on thereto by some things common to both cases . therefore that i may proceed by steps , this is requisite in the first place ; that is , that we make one judgment of our case or another ; that is , that we bring the matter some way to a judgment , not let so great a thing as this hang always in suspence : it 's very plain , ( a little to press this : ) that , first , while the case hangs thus in suspence , it suspends the proper subsequent duty too that should follow hereupon : what canst thou do that is certainly fit and proper for thy own soul , when thou dost not understand the state of its case ? how canst thou guide thy course , or tell which way to apply or turn thy self ? and , secondly , ( to press it further ) consider , that the not bringing , or omitting to bring this matter to a judgment , if it proceed from indifferency and neglect , speaks the greatest contempt that can be , both of god and thine own soul , the greatest that can be : that is now , supposing the question be askt , dost thou love god ? or dost thou not ? and thou unconcernedly answerest , i can't tell , i don't know : why , what to be carelesly ignorant whether thou lovest god , or lovest him not : there could not be a more concluding medium against thee , that thou dost not love him . it speaks thee at once to despise both god and thy self : what , to have this matter hang in indifferency through neglect ! whether thou lovest god , or lovest him not ? it shews that neither regard to god , nor a just value of thy self makes thee care whether thou art an holy man or a devil . for know , that the loving god , or not loving him , does more distinguish a saint from a devil , than wearing a body , or not wearing it , can do : a devil ▪ if he did love god were a saint a man that doth not love god , he is no other , though he wear a body , than an incarnate devil : it 's the want of love to god that makes the devil a devil , makes him what he is . secondly , for further direction , take heed of passing a false judgment in this case , a judgment contrary to the truth ; for first , that 's to no purpose , it will avail thee nothing ; you can't be advantag'd by it : for yours is not the supream judgment : there will be another and superior judgment to yours that will controul , and reverse your false judgment , and make it signifie nothing , it is therefore to no purpose : and secondly , it is a great piece of insolency , for it will be to oppose your judgment to his certain and most authoriz'd judgment : who , if this be your case , hath already judg'd it , and tells you , i know you , that you have not the love of god in you . it belongs to him by office to judge . the father hath committed all judgment to the son , as a little above in this chapter : from what will you depose him ? dethrone him ? disannul his judgment ? condemn him ? that thou may be righteous ? ( to borrow that job 40.8 . ) thirdly , it 's most absurd supposing such characters as you have heard , do conclude against a man in this case , yet to judge himself a lover of god : if against the evidence of such characters a man should pronounce the wrong judgment , it would be the most unreasonable and absurd thing imaginable : for then let us but suppose how that wrong judgment must lye , related to those fore-mention'd characters that have been given you . let me remind you of some of them . he that never put forth the act of love to god , cannot say he hath the principle . he that is not inclin'd to do good to others for the sake of god , 1 john 3.17 . he that indulges himself in the inconsistent love of this world , 1 john 2.15 . he that lives not in obedience to his known laws , john 14.15 . 1 john 5.3 . ( with many more . ) now , if you will pass a judgment of your case against the evidence of such characters , come forth then , let the matter be brought into clear light , put your sense into plain words , and this it will be . i am a lover of god , or i have the love of god in me , though i can't tell that ever i put forth one act of love towards him in all my life ; i have the love of god in me , though i never knew what it meant to do good to any for his sake , against the express words of scripture : how dwelleth the love of god in such a man ? i have the love of god in me , though i have constantly indulged my self in that which he maketh an inconsistent love : love not the world , nor the things which are in the world. if any man love the world , the love of the father is not in him . i have the love of god in me , though i would never allow him to rule me , though i never kept his commandments with a design to please him , and comply with his w●ll : i have the love of god in me , though i never va●ued his love : i have the love of god in me , though i never cared for his image , for his presence , for his converse , for his interest and honour : i beseech you consider how all this will sound ! can any thing be more absurdly spoken ? and shall it be upon such improbabilities or impossibilities as these , that any man will think it fit to venture his soul ! i 'll pawn my soul upon it , i 'll run the hazard of my soul upon it , i am a lover of god for all this ? would you venture any thing else so besides your soul ? would you venture a finger so ? an eye so ▪ it 's to place the name where there is nothing of the thing : it 's to place the name of a thing upon its contrary : the soul of man can't be in an indifferency towards god , but if there be not love , propension ; there is aversion , and that 's hatred : and what , is hatred to be called love ? if you bear that habitual disposition of soul towards god , to go all the day long with no inclination towards him , no thought of him , no design to please him , to serve him , to glorifie him : if this be your habitual temper , and usual course , will you call this love ? shall this contrariety to the love of god be call'd love to him ? you may as well call water fire , or fire water , as so grosly mis-name things here , and therefore again : in the third place : that we may advance somewhat : plainly and positively pass the true judgment . if the characters that you have heard do carry the matter so , come at last plainly and positively to pass the true judgment of your own case , though it be a sad one , and tell your own souls : oh my soul , though i must sadly say it ; i must say it : all things conclude and make against thee : the love of god is not in thee . why , is it not as good this should be the present issue at your own bar , and at the tribunal of your own conscience , as before god's judgment-seat ? why should you not concur and fall in with christ the authorized judge ? whose judgment is according to truth : why , this is a thing that must be done , the case requires it , and god's express word requires it , 1 cor. 11.31 . other previous and preparatory duty , plainly enjoyned , doth by consequence enjoyn it , and requires that it follow , 2 cor. 13.5 . what is examination for , but in order to judgment ? it must therefore be done , and i shall shew how it must be done , and proceed to some farther directions . first , you must do it solemnly : take your selves aside at some fit season or another : inspect your own souls , review your life : consider what your wonted frame and your ordinary course has been : and if you find by such characters as heretofore were given , this is the truth of your case , then let judgment pass upon deliberation , oh my soul ! thou hast not the love of god in thee : whatsoever thine appearances hitherto have been : and whatsoever thy peace and quiet hath been , thou hast not the love of god in thee : let it be done with solemnity . secondly , do it in the sight of god as before him , as under his eye , as under the eye of christ : that eye that is as a flame of fire , that searches hearts , and tries reins : arraign thy self before him : lord ! i have here brought before thee a guilty soul , a delinquent soul , a wretched , an horrid delinquent , a soul that was breathed into me by thee , an intelligent , understanding soul , a soul that hath love in its nature , but a soul that never loved thee . thirdly , judge thy self before him as to the fact , and as to the fault : as to the fact , i have never yet loved thee , o god , i own it to thee : lord ! i accuse , i charge my soul with this before thee , this is the truth of the fact , i have not the love of god in me : and charge thy self with the fault : oh horrid creature that i am ! i was made by thee , and don 't love thee : thou didst breath into me this reasonable immortal spirit , and it doth not love thee : it is thy own off-spring , and does not love thee : it can never be blessed in any thing but thee , and it does not love thee : and then hereupon in the fourth place , joyn to this self-judging , self-loathing : that we are to judge our selves , is a law laid upon us by the supream law-giver , the one law-giver , that hath power to save , and to destroy : and his word that enjoyns it , as plainly tells us what must go with it , that this self-judging must be accompanied with self-loathing , ezek. 6.9 . ch . 20.43 . and 36.31 . do god that right upon thy self , that thou mayest tell him , blessed god! i do even hate my self , because i find i have not loved thee , and i cannot but hate my self , and i never will be reconciled to my self , till i find i am reconciled to thee : this is doing justice : doth not the scripture usually and familiarly so represent to us the great turn of the soul to god : when poor sinners become penitents , and return , that they are brought to hate themselves , and loath themselves in their own eyes ? and is there any thing that can make a soul so loathsom in it self , or ought to make it so loathsom to it self , as not to love god , to be destitute of the love of god ? and then , fifthly , hereupon too : pity thy self , pity thy own soul , there is cause to hate it , to loath it , and is there no cause to pity it ? to lament it ? doth not this look like a lamentable case ? oh! what a soul have i , that can love any thing else , that can love trifles , that can love impurities , that can love sin : and can't love god , christ , the most desirable good of souls ? what a soul have i ? what a monster in the creation of god is this soul of mine ! methinks you should set your selves , if any of you can find this to be the case , to weep over your own souls . some may see cause to say : oh my soul , thou hast in thee other valuable things , thou hast understanding in thee , judgment in thee , wit in thee ; perhaps learning , considerable acquired endowments in thee ; but thou hast not the love of god in thee : i can do many other commendable or useful things , i can discourse plausibly , argue subtilly , i can manage affairs dexterously , but i can't love god : oh my soul , how great an essential dost thou want to all religion , to all duty , to all felicity ! the one thing necessary thou wantest , thou hast every thing but what thou needest more than any thing , more than all things : and oh my soul , what is like at this rate to become of thee ? where art thou to have thy eternal abode ? to what regions of horror , and darkness , and woe , art thou going ? what society can be fit for thee ? no lover of god! no lover of god! what , but of infernal accursed spirits that are at utmost distance from him , and to whom no beam of holy vital light shall ever shine to all eternity : thou , oh my soul , art self-abandon'd to the blackness of darkness for ever . thy doom is in thy breast , thy own bosom : thy no-love to god is thy own doom , thy eternal doom : creates thee a present hell , and shews whither thou belongest . sixth place : let a due fear and solicitude hereupon be set on work in thee : for consider thy self as one shortly to be arraign'd before the supream tribunal : and then here is the critical , vertical point upon which thy judgment turns : lovers of god ; or no lovers of god : all are to be judged in reference to what they were and did in the body , whether good or evil : as in 2 cor. chap. 5. ver . 10. what wast thou as to this point , while thou wast in the body ? for the last judgment regards that former state , what thou didst ; and what was thy wont as to this whilst thou wast in the body ? therefore by the way no hope , after thou art gone out of the body : go out of the body , no lover of god , the departing soul no lover of god , and this will be found your state at the judgment-day : you are not to expect after death a gospel to be preach'd , that you may then be reconciled to god : no ; but what did you do in the body ? according to that you are to be judged : did you love god in this body while here , yea or no ? and this is a tryal upon the most fundamental point : for as all the law is comprehended in love , as was formerly hinted , if you be found guilty in this point , that you were no lover of god , totally destitute of the love of god , you were a perpetual underminer of his whole government , of the whole frame of his law , a disloyal creature , rebellious and false to the god that made you , to jesus christ that redeemed you by his blood : all disobedience and rebellion is summ'd up in this one word : having been no lover of god : and won't it make any man's heart to meditate terror , to think of having such a charge as this likely to lye against him in the judgment of that day ; that day , when the secrets of all hearts are to be laid open ? every work must be then brought into judgment , and every secret thing , whether it be good or evil : eccles. 12.14 . and it will be to the confusion of many a one : it may be your no-love of god was heretofore a great secret : you had a heart in which was no love of god , but it was a secret , you took not care to have it writ in your forehead ; you convers'd with men so plausibly , no body took you to be no lover of god , to have a heart disaffected to god : but now out comes the secret , that which you kept for a great secret all your days , out comes the secret : and to have such a secret as this disclosed to that vast assembly before angels and men ! here was a creature , a reasonable creature , an intelligent soul , that lived upon the divine bounty and goodness so many years in the world below , and hid a false disloyal heart by a plausible shew , and external profession of great devotedness to god all the time of his abode in that world : oh! what a fearful thing would it be to have this secret so disclosed ? and do you think that all the loyal creatures that shall be spectators and auditors in the hearing of that great day , will not all conceive a just and a loyal indignation against such a one when convicted of not loving god , convicted of not loving him that gave him breath , him whose he was , to whom he belonged , whose name he bore ? what a fearful thing will it be to stand convicted so upon such a point as this ? and sure in the mean time there 's great reason for continual fear why a man's heart should meditate terror : one would even think that all the creation should be continually every moment in arms against him : one would be afraid that every wind that blows should be a deadly blast to destroy me : that when the sun shines upon me , all its beams should be turn'd into vindictive flames , to execute vengeance upon me ! i would fear that even the very stones in the streets should fly against me and every thing that meets me be my death . what , to go about the streets from day to day with a heart void of the love of god! what a heart have i ? fear ought to be exercised in this case : we are bid to fear if we do evil against an humane ruler : if thou do that which is evil , be afraid , for he beareth not the sword in vain , rom. 13.4 . but if i be such an evil doer against the supream ruler , the lord of heaven and earth : have i not reason to be afraid ? and to think sadly with my self what will the end of this be ? but yet i will add in the seventh place : don't despair for all this : god is in christ reconciling the world to himself : as in that 2 cor. chap. 5. v. 19. that sin might not be imputed : he is in christ to reconcile you to win hearts , to captivate souls to the love of god : for what else is reconciliation on our part ? he is in christ to reconcile , to conquer enmity , to subdue disaffected hearts , to make such souls call and cry , my lord , and my god! i have been a stranger to thee : i will through thy grace be so no longer , therefore don't despair : despair that ever you should do well without loving of god : but don 't despair you shall ever be brought to love him by no means : you have to do with him that is the element of love , the god of love , the fountain of love , the great source of love , the fountain at once both of loveliness and love , whose nature is love , and is with his name in his son , who was manifested in the flesh full of grace and truth , i. e. sincerest love . he was incarnate love , love pointed at us , and is upon these terms able to transform all the world into love ; the nature of god is all love , 1 john 4.16 . and in christ , he is emanuel , god with us , so the divine love hath a direct aspect upon us : why then apply your selves to him : turn your selves towards him , open your souls to him ; say to him , lord , flow in with all the mighty powers of thine own love upon my soul , thou that 〈…〉 the true genuine sons of abraham , and there can be no such children , without love : oh dissolve this stone , this stone in my breast , mollifie this obdurate heart , turn it into love ! how soon may it be done upon due application ! he can quickly do it , draw thee into a love-union with himself , so as that thou shouldest come to dwell in love : and dwell in god , who is love : and he in thee : then the foundations are surely laid , for all thy future duty , and for all thy future felicity : then how pleasantly wilt thou obey , and how blessedly wilt thou enjoy god for ever ! but such application must be made through christ , and for the spirit : which spirit is the spirit of love , and of power , and of a sound mind , as you have it in that first of the second to tim. v. 7. but these things i can't now further insist upon . finis . books written by the reverend mr. john howe , and sold by tho. parkhurst , at the bible and three crowns in cheapside . 1. of thoughtfulness for the morrow ; with an appendix concerning the immoderate desire of fore-knowing things to come . 2. of charity , in reference to other mens sins . 3. the redeemer's tears wept over lost souls , in a treatise on luke 19.41 , 42. with an appendix , wherein somewhat is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . 4. two sermons preach'd upon these words , yield your selves to god. 5. a sermon directing what we are to do , after a strict enquiry whether or no we truly love god. 6. a funeral sermon for mrs. esther sampson , the late wife of henry sampson , doctor of physick , who died novemb. 24 th . 1689. 7. the carnality of religious contention , in two sermons , preach'd at the merchant's lecture in broadstreet . 8. a calm and sober enquiry concerning the possibility of a trinity in the godhead ; in a letter to a person of worth. 9. a letter to a friend , concerning a postscript to the defence of dr. sherlock's notion of the trinity in unity , relating to the calm enquiry . 10. a view of that part of the late considerations address'd to h.h. about the trinity , which concerns the calm and sober enquiry on the same subject . 11. a funeral sermon on the death of that pious gentlewoman , mrs. judith hamond , late wife of the reverend mr. george hamond , minister of the gospel in london ▪ some other books printed for , and sold by tho. parkhurst at the bible and three crowns in cheapside . a body of practical divinity , consisting of above 176 sermons on the lesser catechism , composed by the reverend assembly of divines at westminster ; with a supplement of some sermons on several texts of scripture . by tho. watson , formerly minister of st. stephen's walbrook , london . recommended by 26 ministers to masters of families , and others . folio . sermons and discourses on several divine subjects ; by the late reverend and learned david clarkson , b. d. and sometime fellow of clare-hall , cambridge . with an epistle by mr. john howe , and mr. matth. mead. folio . the grace and duty of being spiritually-minded declared , and practically improved . by john owen , d. d. quarto . a practical exposition on the 130 psalm , wherein the nature of forgiveness of sin is declared , the truth and reality of it asserted ; and the case of a soul distressed with the guilt of sin , and relieved by a discovery of forgiveness with god , is at large discoursed . by john owen , d. d. quarto . an exposition , with practical observations upon the book of ecclesiastes . by mr. alexander nisbet , minister of the gospel at irwin . quarto . theological discourses , in two parts : the first , containing eight letters , and three sermons concerning the blessed trinity . the second , discourses and sermons on several occasions . by john wallis , d. d. professor of geometry in oxford . quarto . a post-script to the late letter of the reconcileableness of god's prescience, &c. by john howe ... howe, john, 1630-1705. 1677 approx. 41 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44686 wing h3035 estc r11322 11686221 ocm 11686221 48144 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. a44686) transcribed from: (early english books online ; image set 48144) images scanned from microfilm: (early english books, 1641-1700 ; 535:15) a post-script to the late letter of the reconcileableness of god's prescience, &c. by john howe ... howe, john, 1630-1705. [2], 52 p. printed for brabazon aylmer ..., london : 1677. 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 howe, john, 1630-1705. -reconcileableness of god's prescience of the sins of men. god -attributes. god -omniscience. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a post-script to the late letter of the reconcileableness of god's prescience , &c. by john howe , the author of that letter . imprimatur , aug. 3. 1677. guil. sill. london : printed for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhil . 1677. a post-script to the late letter of the reconcileableness of god's prescience , &c. finding that this discourse of the reconcileableness of god's prescience of the sins of men , with the wisdom and sincerity of his counsels , exhortations , &c. hath been mis-understood and mis-represented ; i think it reqisite to say somewhat briefly in reference thereto . i wrote it upon the motion of that honourable gentleman to whom it is inscribed ; who apprehended somewhat of that kind might be of use to render our religion less-exceptionable to some persons of an enqiring disposition , that might perhaps be too sceptical and pendulous , if not prejudic't . having finisht it , i thought it best the author's name should pass under some disguise , supposing it might , so , better serve its end . for knowing my name could not give the cause an advantage , i was not willing it should be in a possibility of making it incur any disadvantage . and therefore , as i have observed some , in such cases , to make use only of the two last letters , i imitated some other , in the choice of the penultimate . but perceiving that discourse now to fall under animadversion , i reckon it becoming to be no longer concealed . it was unavoidable to me , if i would , upon reasonable terms , apply my self to the consideration of the matter i had undertaken , of shewing the consistency of god's prescience of the sins of men , with the preventive methods we find him to have used against them , to express somewhat of my sense of ( what i well knew to have been asserted by divers schoolmen ) god's predeterminative coucurrence to the sins of men also . for it had been ( any one may see ) very idle , and ludicrous trifling , to offer at reconciling those methods with god's prescience , and have waved that ( manifestly ) greater difficulty of reconciling them with his predeterminative concourse , if i had thought there had been such a thing . and were a like case , as if a chirurgeon , undertaking a wounded person , should apply himself , with a great deal of diligence and address , to the cure of a finger slightly scratch't ; and totally neglect a wound ( feared to be mortal ) in his breast . and whereas i reckon'd god's prescience of all whatsoever futurities , and , conseqently , of the sins of men , most certain , and demonstrable ( tho it was not the business of this discourse to demonstrate it , but , supposing it , to shew its reconcileableness with what it seemed not so well to agree ) if i had believed his predeterminative concurrence to the sins of men to be as certain ; perfect despair of being able to say any thing to purpose in this case , had made me resolve to say nothing in either . for , to shew how it might stand with the wisdom and sincerity of the blessed god , to counsel men not to sin , to profess his hatred and detestation of it , to remonstrare to men the great danger they should incur by it ; with so great appearance of seriousness to exhort , warn , expostulate with them concerning it , express his great displeasure and grief for their sinning , and conseqent miseries ; and yet all the while act them on thereto , by a secret , but mighty and irresistible influence , seem'd to me an utterly hopeless and impossible undertaking . the other , without this ( supposing , as to this , the case to have been as some have thought it ) a very vain one . but being well assured , that what seem'd the greater difficulty , and to carry most of terrour and affright in the face of it , was only a chimera . i reckoned the other very superable , and therefore directed my discourse thither , according to the first design of it , which was in effect but to justifie god's making such a creature as man , and governing him agreeably to his nature . now judging it reqisite , that he who should read that discourse concerning this designed subject , with any advantage , should have the same thoughts of the other , which was waved , that i had ; i apprehended it necessary to communicate those thoughts concerning that , as i did . not operously , and as my business , but only on the by , and as was fit in reference to a thing that was to be waved , and not insisted on . now i perceive that some persons , who had formerly entertained that strange opinion of god's predeterminative concurrence to the wickedest actions , and not purged their minds of it , have been offended with that letter , for not expressing more respect unto it . and yet offered nothing , themselves ( which to me seems exceeding strange ) for the solving of that great difficulty and encumbrance , which it infers upon our religion . nor do i much wonder , that this opinion of predeterminative concourse , to sinful actions , should have some stiff adherents among our selves . for having been entertained by certain dominicans , that were apprehended , in some things to approach nearer us , than others of the roman church ; it came to receive favour and countenance from some of our own , of considerable note for piety and learning , whose name and authority cannot but be expected to have much influence , on the minds of many . but i somewhat wonder , that they who have had no kindness for this letter , upon the account of its dissent from them , in this particular , should not allow it common justice . for because it hath not said every thing they would have had it say , and that would have been grateful to themselves , they impute to it the having said what it said not , and what they apprehended would be most ungrateful to all pious and sober men . the sum is , they give out concerning it , that it denies the providence of god about sin , which all good men ought to abhor from ; and insinuate that it falls in with the sentiments of durandus , which they know many think not well of . all that i intend to do , for the present , upon this occasion , shall be to shew wherein the letter is mis-represented , and charged with what it hath not in it . to remark what is said against that supposed sense of it , and give the true sense of what it says touching this matter ; with a further account of the author's mind herein , than it was thought fit to insert into so transient and occasional a discourse as that part of the letter was . whereby it may be seen , wherein he agrees with those of that opposite persuasion , and what the very point of difference is . further than this , i yet intend not to go , till i see further need . there have two discourses come to my view that have referred to that letter . the one in manuscript only ; which , because it is uncertain to me , whether the reputed author of it will own it or no ; and , because it says little or nothing , by way of argument , against the true sense of the letter , i shall take no further present notice of . the other is printed , and offers at somewhat of argument , which therefore i shall more attentively consider . it doth this letter an honour , whereof its author never had the least ambition or expectation , to insert the mention of it into the close of a very learned , elaborate work † ; with which it might , yet , easily be imagined , its simplicity , and remoteness from any pretence to learning , would so ill agree , that a qarrel could not but ensue . it is from one , who having spent a great part of his time in travelling thorough some regions of literature , and been peaceable , as far as i have understood , in his travels ; it might have been hoped would have let this pamphlet alone , when , for what i can observe , he finds no fault with it but what he makes ; and is fain to accuse it of what is no where to be found in it , lest it should be innocent . it is an unaccountable pleasure which men of some humours take , in depraving what is done by others , when there is nothing attempted that doth interfere with them ; nothing that can , righteously , be understood to cross any good end , which they more openly pretend to , nor the more concealed end ( if they have any such ) of their own glory . common edification seems less designed , when every thing must be thrown down , which is not built by their own hands , or by their own line and measure . i plead nothing of merit in this little essay , only i say for it , that i know not what it can be guilty of towards this learned man , that can have occasioned this assault upon it by his pen. by how much the less it keeps his road , the more i might have thought it out of the way of his notice . i am sure it meant him no harm , nor had any design to pilfer from him any part of his collections . but he says , he may not let it pass . then there is no remedy . but i wonder what he should mean by he may not . it must either mean , that he thought it unlawful to let it pass , or that he had a mighty strong and irresistible inclination to sqabble a little with it . the former cannot be imagined . for then , for the same reason , he would have attempted sundry others of former and later days , that have said much to the purpose , which this letter doth but touch obiter , and on the by ; in its way to another design . but those were giants , whom it was not so safe to meddle with . therefore he could very wisely let them pass , tho they have wounded his beloved cause , beyond all that it is in the power of his , ( or any ) art to cure. whence it is conseqent , that the whole business must be resolved into the latter . and this inclination cannot but owe it self to some peculiar aspect and reference he had to the author . whom , tho he was in incognito , yet ( as i have been informed ) he professes to have discourst with upon the same subject many times . and so , therefore , he might once more before this public rancounter , if he had thought sit , and nature could have been repel'd a while . it is true , he hath found me not facile to entertain his sentiments in this matter . and indeed i have deeply dreaded the portentous imaginations which i found had more lightly tinctur'd his mind , as to this thing , concerning the blessed god. than which , upon deliberation , i do believe , no human wit can ever devise worse . as i have often freely told divers of my friends , and 't is very likely , among them , himself . tho i do not suspect the contagion to have infected his vitals ; by a priviledg , vouchsaf't to some , that they may possibly drink some deadly thing that shall not hurt them . but why must an impatiency of this dissent break out into so vindictive an hostility ? i will not say i expected more friendly dealing . for , as i do well know it was very possible such a public contest might have been manag'd with that candour and fairnes , as not at all to intrench upon friendship . so , as it is , i need not own so much weaknes , as , upon many years experience , not to be able to distinguish , and understand there are some tempers less capable of the ingenuities that belong to that pleasant relation . but it was only a charitable errour of which i repent not , that i expected a more righteous dealing . he pretends to give my sense , in other words . and then gravely falls to combating his own man of straw which he will have represent me , and so i am to be tortured in effigie . [ it can never be proved , that it implies a contradiction , for god to make a creature , which should be capable of acting without immediate concourse . ] this he puts in a different character , as if i had said so much . and why might not my own words be allowed to speak my own sense ? but that his understanding and eyes , must then have conspired to tell him , that the sense would have been qite another ? it is only a [ predeterminative ] concurrence to all actions , even those that are most malignantly wicked , p. 32. and again , gods concurring , by a [ determinative ] influence unto wicked actions , p. 36. which is the only thing i speak of ; as what i cannot reconcile with the wisdom and sinceritie , of his counsels and exhortations , against such actions . and if he had designed to serve any common good end , in this undertaking of his , why did he not attempt to reconcile them himself ? but the wisdom and sinceritie of god are thought fit , ( as it would seem ) to be sacrificed to the reputation of his more peculiarly admired schoolmen . if there be such an universal determination , by an irresistible divine influence , to all even the wickedest actions ( which god forbid ! ) methinks such a difficulty should not be so easily past over . and surely the reconciling such a determinative influence with the divine wisdom and sinceritie , had been a performance worth all his learned labours besides , and of greater service to the christian name and honour . but it seems the denying concurrence by such predetermining influence , is the denying of all immediate concurrence . and i am sent to the thomists , scotists , jesuites , and suarez , more especially to be taught otherwise . as if all these were for determinative concourse . which is very pleasant , when the very heads of the two first-mentioned sects were against it , as we shall see further anon , the third generally , and suarez particularly , whom he names , have so industriously and strongly opposed it . yea and because i assent not to the doctrine of predeterminative concourse , i am represented ( which was the last spite that was to be done me ) as a favourer of the hypothesis of durandus . and he might , as truly , have said of henry nicholas , but not so prudently , because he knowes whose opinions have a nearer alliance to that family . now i heartily wish i had a ground for so much charity towards him , as to suppose him ignorant that immediate concourse , and determinative , are not wont to be used by the schoolmen , in this controversie , as terms of the same signification . if he do , himself , think them to be all one , what warrant is that to him to give the same for my sense ? when 't is so well known they are not commonly so taken , and that determinative concourse is so voluminously written against , where immediate is expresly asserted . let him but soberly tell me , what his design was , to dash out the word [ determining ] from what he recites of that letter , and put in [ immediate ] . which he knowes is not to be found in any of the places he refers to in it . or what was the spring of that confidence that made him intimate the scotists , thomists , the jesuites , and particularly suarez , to be against what is said in the letter , in this thing ? if he could procure all the books in the world to be burnt , besides those in his own library , he would yet have an hard task to make it be believed in the next age , that all these were for god's efficacious determination of the wills of men unto wicked actions . i need not , after all this , concern my self , as to what he saies about the no medium between the extreams of his disjunctive proposition . either the human will must depend upon the divine independent will of god , &c. ( as he phrases it in the excess of his caution , lest any should think the will of god was not a divine will ) or god must depend on the human will , &c. unles he can shew that the human will cannot be said to depend on the divine , as being enabled by it , except it be also determined and impelled by it , to every wicked action . a created being that was entirely from god , with all the powers and faculties which belong to it ; that hath its continual subsistence in him , and all those powers continued , and maintained by his influence every moment ; that hath those powers made habile , and apt for whatsoever its most natural motions and operations , by a sutable influence , whensoever it moves or operates . can this creature be said not to depend , as to all its motions and operations , unles it be also unavoidably impelled to do every thing to which it is thus sufficiently enabled ? i again say , was it impossible to god to make such a creature that can , in this case , act or not act ? it is here odly enough said , that the author gives no demonstration hereof . of what ? why that it can never be proved ( as the reference to the foregoing word shewes ) that it implies a contradiction , &c. it seems it was expected that authour should have proved by demonstration , that it can never be proved , that it implies a contradiction , for god to make a creature , which should be capable of acting ( as he feigns him to have said ) without immediate concourse . by what rule of reasoning was he obliged to do so ? but if the proving there is such a creature , as , in the case before expressed , can act without determinative concourse , will serve turn to prove , that it cannot be proved , it implies a contradiction there should be such a one : i may think the thing was done . and may think it sufficiently proved , that there is such a creature ; if it appear ( whereof there is too much proof ) that there are such actions done by creatures , as , for the reasons that were before alledged , it could not stand with the nature of god to determine them unto . and was nothing said tending to prove this , that it could not consist with the nature of god , to determine men unto all the wicked actions they commit ? it seems unles it were put into mood and figure , 't is no proof . nor was it the design of those papers to insist upon that subject ; but there are things suggested in transitu , as such a discourse could admit , that ( whether they are demonstrative or no ) would puzzle a considering person . that god should have as much influence , and concurrence to the worst actions , as to the best . as much , or more than the sinner or the tempter . that the matter of his lawes to adam , and his posterity , should be a natural impossibilitie . and i now add , the irreconcileablenes of that determination , with god's wisdom and sinceritie , &c. these i shall reckon demonstrations , till i see them well answered . however if mine were a bad opinion , why was it not as confutable without the mention of durandus ? but that was , with him , an odious name ; and fit , therefore , to impress the brand , which he desired i should wear for his sake . this is a likely way to clear the truth . yet if it serve not one design , it will another , he thinks , upon which he was more intent . are all for durandus's way that are against a predeterminative influence to wicked actions ? i could tell him who have shewn more strength in arguing against durandus , than i find in all his arguments ; who yet have written , too , against determinative concourse to such actions , more than ever he will be able to answer , or any man. the truth is , when i wrote that letter , i had never seen durandus . nor indeed did i consult any book for the writing of it , ( as i had not opportunity , if i had been so inclined ) except , upon some occasions , the bible . not apprehending it necessary , to number votes , and consider how many mens thoughts were one way , and of how many the other , before i would adventure to think any of my own : but , i have this day , upon the view of his animadversions , taken a view of durandus too . and , really , cannot yet guess , what should tempt him to parallel my conceptions with durandus's , but that he took his , for somewhat an ill-favoured name . durandus , flatly , in several places denies god's immediate concourse to the actions of the creatures . which i never said nor thought . but do really believe his immediate concourse , to all actions of his creatures ( both immediatione virtutis , and suppositi , that i may more comply with his scholastic humour , in the use of such terms , than gratifie my own ) yet not determinative unto wicked actions . again , durandus denies immediate concourse , universally , and upon such a ground , as whereupon , the denial must eqally extend to good actions as to bad ; viz. that 't is impossible the same numerical action should be from two or more agents immediately and perfectly , except the same numerical vertue should be in each . but ( he saies ) the same numerical vertue cannot be in god and in the creature , &c. whereas he well knowes the concourse or influence ( for i here affect not the curiosity to distinguish these two termes , as some do ) which i deny not to be immediate to any actions , i only deny to be determinative , as to those which are wicked . yea and the authours he qotes ( § . 11. ) aqinas and scotus , tho every body may know they are against what was the notion of durandus , yet are as much against himself , if he will directly oppose that letter , and assert determinative concourse to wicked actions . they held immediate concourse , not determinative . the former , tho he supposes divine help in reference to the elections of the human will , yet asserts the elections themselves to be in mans own power , and only saies that in the executions of those elections men can be hindered . that ( whatsoever influence he asserts of the first cause ) men still , habent se indifferentèr ad benè vel malè eligendum . the other , tho he also excludes not the immediate efficiency of god in reference to the actions of men , yet is so far from making it determinative , that the reason he gives why , in evil actions , man sins , and god doth not , is , that the former of these causes , posset rectitudinem dare actui qam tenetur eam dare , tamen , qantum est ex se , daret , si voluntas creata cooperaretur ; in the very place which himself refers to . wherein they differ from this authour toto coelo ; and from me , in that they make not determinative influence necessary in reference to good actions , which i expresly do . thus far it may be seen what pretence or colour he had to make my opinion the same with durandus's , or , his own , the same with that of thomas and scotus . but if he knew in what esteem i have the schoolmen , he would hardly believe me likely to step one foot out of my way , either to gain the reputation of any of their names , or avoid the disreputation . he , notwithstanding , supposed his own reputation to be so good ( and i know no reason why he might not suppose so ) as to make it be believed i was any thing he pleased to call me , by such as had not opportunity to be otherwise informed . and thus i would take leave of him , and permit him to use his own reflections upon his usage of me , at his own leisure . but that civility bids me ( since he is pleased to be at the pains of catechising me ) first to give some answer to the qestions wherein he thus expostulates with me . q. 1. whether there be any action of man on earth so good , which hath not some mixture of sin in it ? and if god concur to the substrate matter of it as good , must he not necessarily concur to the substrate matter as sinful ? for is not the substrate matter of the act , both as good and sinful the same ? a. 1. it seems then , that god doth concur to the matter of an action as sinful . which is honestly acknowledged , since by his principles , it cannot be denied ; tho most , of his way , mince the business , and say the concurrence is only to the action which is sinful , not as sinful . 2. this i am to consider as an argument for god's predeterminative concurrence to wicked actions . and thus it must be conceived . that if god concur by determinative influence to the imperfectly good actions of faith , repentance , love to himself , prayer : therefore to the acts of enmity against himself , cursing , idolatry , blasshemy , &c. and is it not a mighty conseqence ? if to actions that are good qoad substantiam , therefore to such as are in the substance of them evil ? we our selves can , in a remoter kind , concur to the actions of others : because you may afford , your self , your leading concurrence to actions imperfectly good , therefore may you to them that are down-right evil ? because to praier , therefore to cursing and swearing ? and then ruin men for the actions you induc't them to ? you 'l say god may rather , but sure he can much less do so than you . how could you be serious in the proposal of this qestion ? we are at a loss how it should consist with the divine wisdom , justice , goodnes , and truth to design the punishing man , yet innocent , with everlasting torments , for actions which god , himself , would irresistibly move him to ; whereas his making a covenant with adam in reference to himself and his posterity , implied there was a possibility it might be kept ; at least that he would not make the keeping of it , by his own positive influence , impossible . and you say , if he might concur to the substrate matter of an action as good , ( which tends to man's salvation and blessedness ) he must necessarily conc●●● ( and that by an irresistible determinative influence , else you say nothing to me ) to the substrate matter of all their evil actions , as evil , which tend to their ruine and misery , brought upon them by the actions which god makes them do . i suppose s. luk. 6. 9. with hos. 13. 9. shew a difference . if you therefore ask me , why i should not admit this conseqence ? i say it needs no other answer , than that i take wisdom , righteousnes , goodnes , and truth , to belong more to the idaea of god , than their contraries . q. 2. is there any action so sinful that hath not some natural good as the substrate matter thereof ? a. true. and what shall be infer'd ? that therefore god must by a determinative influence produce every such action whatsoever reason there be against it ? you might better argue thence the necessity of his producing , every hour , a new world ; in which there would be a great deal more of positive entity , and natural goodnes . certainly the natural goodnes that is in the entity of an action , is no such invitation to the holy god by determinative influence to produce it , as that he should offer violence to his own nature , and stain the justice and honour of his government , by making it be done , and then punish it being done . q. 3. do we not cut off the most illustrious part of divine providence in governing the lower world , &c. a. what ? by denying that 't is the stated way of god's government , to urge men , irresistibly , to all that wickednes , for which he will afterwards punish them with everlasting torments ? i should least of all , ever have expected such a qestion to this purpose , and am ashamed further to answer it . only name any act of providence , i hereby deny , if you can . in the next place , that my sense may appear , in my own words ; and that i may shew how far i am of the same mind with those that apprehend me at so vast a distance from them ; and where , if they go further , our parting point must be ; i shall set down the particulars of my agreement with them , and do it in no other heads than they might have collected , if they had pleased , out of that letter , as 1. that god exerciseth an universal providence about all his creatures , both in sustaining and governing them . 2. that , more particularly , he exerciseth such a providence about man. 3. that this providence about man extends to all the actions of all men . 4. that it consists not alone in beholding the actions of men , as if he were a meer spectatour of them only , but is positively active about them . 5. that this active providence of god about all the actiens of men consists not meerly in giving them the natural powers , whereby they can work of themselves , but in a real influence upon those powers . 6. that this influence is in reference to holy and spiritual actions ( whereto since the apostacie , the nature of man is become viciously dis-inclined ) necessary to be efficaciously determinative ; such as shall overcome that dis-inclination , and reduce those powers into act . 7. that the ordinary , appointed way for the communication of this determinative influence , is by our intervening consideration of the inducements which god represents to us in his word , viz. the precepts , promises , and comminations , which are the moral instruments of his government . no doubt but he may ( as is intimated in the letter , p. 141. ) extraordinarily act men , in some rarer cases , by inward impulse , without the help of such external means , ( as he did prophets or inspired persons ) and when he hath done so , we were not to think he treated them unagreeably to their natures , or so as their natures could not , without violence , admit . but it hath been the care and designment of the divine wisdom , so to order the way of dispensation towards the several sorts of creatures , as not only not , ordinarily , to impose upon them , what they could not conveniently be patient of , but so as that their powers and faculties might be put upon the exercises whereof they were capable , and to provide that neither their passive capacity should be overcharged , nor their active be unemployed . and whereas the reasonable nature of man renders him not only susceptible of unexpected internal impressions , but also capable of being governed by laws , which reqires the use of his own endeavour to understand & obey them ; and whereas we also find such lawes are actually made for him , and propounded to him with their proper enforcements . if it should be the fixed course of god's government over him , only to guide him by inward impulses , this ( as is said , p. 142 ) would render those lawes and their sanctions impertinencies , his faculties whereby he is capable of moral government so far , and to this purpose , useless and vain . and would be an occasion , which the depraved nature of men , would be very apt to abuse into a temptation to them , never to bend their powers to the endeavour of doing any thing that were of an holy and spiritual tendency ( from which their aversion would be alwaies prompting them to devise excuses ) more than a meer machine would apply it self to the uses which it was made for , and doth not understand . therefore , lest any should be so unreasonable , as to expect god should only surprize them , while they resolvedly sit still and sleep ; he hath , in his infinite wisdom , withheld from them the occasion hereof ; and left them destitute of any encouragement ( whatsoever his extraordinary dealings may have been with some ) to expect his influences , in the neglect of his ordinary methods , as is discoursed p. 90. and at large in the following pages . and which is the plain sense of that admonition , phil. 2. 12 , 13. yea and tho there be never so many instances of merciful surprisals , preventive of all our own consideration and care , yet those are still to be accounted the ordinary methods which are so de jure , which would actually be so , if men did their duty , and which god hath obliged us to observe and attend unto as such . 8. that in reference to all other actions which are not sinful , tho there be not a sinful disinclination to them , yet because there may be a sluggishnes , and ineptitude to some purposes god intends to serve by them , this influence is also alwaies determinative thereunto ; whensoever to the immense wisdom of god shall seem meet , and conducing to his own great and holy ends . 9. that , in reference to sinful actions ; by this influence god doth not only sustain men who do them , and continue to them their natural faculties and powers , whereby they are done , but also , as the first mover , so far excite and actuate those powers , as that they are apt and habile for any congenerous action , to which they have a natural designation ; and whereto they are not sinfully dis-inclined . 10. that , if men do then employ them to the doing of any sinful action ; by that same influence , he doth , as to him seems meet , limit , moderate , and , against the inclination and design of the sinful agent , over-rule and dispose it to good . but now , if , besides all this , they will also assert ; that god doth , by an efficacious influence , move and determine men to wicked actions . this is that which i most resolvedly deny . that is , in this i shall differ with them , that i do not suppose god to have , by internal influence , as far , an hand , in the worst and wickedest actions , as in the best . i assert more to be necessary to actions , to which men are wickedly dis-inclin'd ; but that less will suffice for their doing of actions , to which they have inclination more than enough . i reckon it sufficient to the production of this latter sort of actions , that their powers be actually habile , and apt for any such action , in the general , as is connatural to them ; supposing there be not a peccant aversion , as there is to all those actions that are holy and spiritual ; which eversion a more potent ( even a determinative ) influence is necessary to overcome . i explain my self by instance . a man hath from god the powers belonging to his nature , by which he is capable of loving or hating an apprehended good or evil . these powers , being , by a present divine influence , rendred habile , and apt for action : he can now love a good name , health , ease , life , and hate disgrace , sicknes , pain , death . but he doth also by these powers thus habilitated for action , love wickednes , and hate god. i say , now , that to those former acts god should over and besides determine him , is not absolutely and alwaies necessary ; and , to the latter , is impossible . but that , to hate wickednes universally , and as such , and to love god , the depravednes of his nature , by the apostacie , hath made the determinative influence of efficacious grace necessary . which , therefore , he hath indispensable obligation ( nor is destitute of encouragement ) earnestly to implore and pray for . my meaning is now plain to such as have a mind to understand it . having thus given an account wherein i agree with them , and wherein , if they please , i must differ . it may perhaps be expected i should add further reasons of that difference on my part . but i shall for the present forbear to do it . i know it may be alledged , that some very pious ( as well as learned ) men have been of their opinion . and i seriously believe it . but that signifies nothing to the goodnes of the opinion . nor doth the badnes of it extinguish my charity , nor reverence towards the men . for i consider , that as many hold the most important truths , and which most directly tend to impress the image of god upon their soules , that yet are never stamped with any such impression thereby ; so , it is not impossible some may have held very dangerous opinions , with a notional judgment , the pernicious influence whereof hath never distilled upon their hearts . neither shall i be willing without necessity to detect other mens infirmities . yet if i find my self any way obliged further to intermeddle in this matter , i reckon the time i have to spend in this world , can never be spent to better purpose , than in discovering the fearful conseqences of that rejected opinion , the vanity of the subterfuges whereby its assertours think to hide the malignity of it ; and the inefficacie of the arguments brought for it . especially those two which the letter takes notice of . for as so ill-coloured an opinion ought never to be admitted without the most apparent necessity , so do i think it most apparent there is no necessity it should be admitted upon those grounds or any other . and doubt not but that both the governing providence of god in reference to all events whatsoever ; and his most certain foreknowledg of them all , may be defended , against all opposers , without it . but i had rather my preparations to these purposes , should be buried in dust and silence ; than i should ever see the occasion which should carry the signification with it of their being at all needful . and i shall take it for a just and most deplorable occasion , if i shall find any to assert against me the contradictory to this proposition , that god doth not by an efficacious influence vniversally move and determine men to all their actions ; even those that are most wicked . which is the only true , and plain meaning , of what was said , about this busines , in the before mentioned letter . finis . notes, typically marginal, from the original text notes for div a44686-e220 † court of the gentiles , part 2. page 522. l. 2. dist. 1. q. 5. d. 37. q. 1. dist. 1. q. 5. ut supr . 1 a. q. 83. q. 1. a. 1. q. 2. answ. q. 3. answ. a sermon on the much lamented death of that reverend and worthy servant of christ mr. richard adams, m.a. sometime fellow of brazen-nose colledge in oxford, afterwards, minister of st. mildred breadstreet, london, more lately, pastor of a congregation in southwark, who deceased febr. 7th, 1697/8 preached, february the 20th, 1698 / by john howe. howe, john, 1630-1705. 1698 approx. 49 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a44693) transcribed from: (early english books online ; image set 49883) images scanned from microfilm: (early english books, 1641-1700 ; 498:5) a sermon on the much lamented death of that reverend and worthy servant of christ mr. richard adams, m.a. sometime fellow of brazen-nose colledge in oxford, afterwards, minister of st. mildred breadstreet, london, more lately, pastor of a congregation in southwark, who deceased febr. 7th, 1697/8 preached, february the 20th, 1698 / by john howe. howe, john, 1630-1705. [6], 47 p. printed by s. bridge, for tho. parkhurst ..., london : 1698. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng adams, richard, 1626?-1698. bible. -n.t. -philippians i, 23 -sermons. death -sermons. sermons, english -17th century. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion mr. howe 's srermon on the death of mr. rich. adams . a sermon on the much lamented death of that reverend and worthy servant of christ mr. richard adams , m. a. sometime fellow of brazen-nose colledge in oxford . afterwards , minister of st. mildred breadstreet , london . more lately , pastor of a congregation in southwark . who deceased febr. 7 th . 1697 / 8. preached , february the 20 th . 1698. by john howe , minister of the gospel . london : printed by s. bridge , for tho. parkhurst at the bible and three crowns in cheapside , near mercers-chappel , 1698. to mrs. anna adams , widow , and coll. john adams , brother to the deceased mr. richard adams . my honour'd friends , death is too common a theam , and too obvious to our sense to be thought strange , any more than that we live . but that the course of our life , as to the rise , progress , and period of it , is at the dispose of one common lord of all , because it belongs to a sphere above sense , is little considered by the most . to you , i doubt not , it s far from being a new or unfamiliar thought . and thereupon , that the precious life you have lately seen finished , was measured by him who could not therein be unkind to him who is gone ; or to you who stay behind . we do , indeed , tempt our selves , if we expect from his kindness , unreasonable things . as that he should , to gratify us , alter the course of nature , or recal the vniversal commission of death , or only let it stand in force with an exception , as to our selves , our relatives , and friends , or that he should tear his own most inviolable constitutions ; by which the present state is to be but transitory , and the future the only fixed state , which were to subvert the whole frame of religion , to nullify the design of redemption , to take down his tribunal , to abolish and lay aside all thoughts of a judgment to come , and finally to make the kingdom of his dear son to terminate in a dunghil . while no such wish hath place with you , your reconciliation is easie to the providence that hath for the present bereaved you of so delectable a relation . and the love of god , which prevailing in you , will prompt you to compliance with his will , must be the evidence of your title to the best blessings of both worlds . for both the things in the other state the eye hath not seen , nor ear heard , &c. and the concurrent operation of all things for good in this present state , do all belong to persons of the same character , the lovers of god , 1 cor. 2.9 . rom. 8.28 . which that you may constantly and fully experience to the end , and in the end , is the serious prayer , for you , of your very respectful , and affectionate servant in christ john howe a funeral sermon on the death of mr. richard adams . philipians i. latter part of v. 23. having a desire to depart , and to be with christ , which is far better . the foregoing words are , i am in a straight betwixt two . and then it follows , having a desire to depart , &c. if you should have no other subject for your present consideration , than only ; that one in your neighbourhood is lately dead ; even that it self would deserve your very serious thoughts . the translation of humane souls from world to world , and out of this present , into their eternal state , is no light matter ; and does claim and challenge more serious thoughts , than it is commonly wont to find and meet with . nor does the commonness of such an occasion , at all excuse the slightness of mens thoughts upon it ; but rather aggravate it unspeakably more . that which we find to be so common and universal a case , we may be sure will shortly be our own : and as it is now matter of discourse with us , that such a one is dead , we shall ere it be long , according as we have been more or less regarded in the world , be a like subject of discourse to others . but it is a greater thing , when it can be said , a good man is gone ; there is a more special remark to be put upon the decease of such a one , mark the perfect man , and behold the vpright , the 〈◊〉 of that man is peace , as psalm 37.37 . there is that agreement between his way and his end , they are so much of a piece , and do so exactly correspond ; a course transacted in a constant serenity and peace , meeting at length with peace as the end of it ; an even course , still , uniform , self-agreeable , ever equal to , and like it self , ending at last in peace : mark this ! how he goes off , mark such a life so ending ! but it yet challenges more intense consideration , when such a one is taken away from amongst us , and the progress and period of his course come to be viewed together , whose life was a continued series of labours in the lords vineyard , from the earlier , to the later hours of his day ; when such a one has finished his course , and fought out the good fight of faith , and is entered into his rest ; by the vouchsafement of his indulgent lord and master , is made to rest from his labours , and receive the reward of them , the reward of grace , with a well done good and faithful servant , enter into the joy of thy lord ! and sure it cannot be ungrateful to you , to be desired here to stay a little , to make a stand , and pause , and entertain your selves a while with the consideration of such a theam and subject as this . especially it cannot be an ungrateful contemplation , to such as have known the doctrine , and purpose , and faith , and charity , and manner of life , of such a one , as the apostle speaks ; so as to be told of nothing , but what you knew before : and so they are not dubious and uncertain thoughts , that you are to employ upon such a theam ; you are well assured of the truth of the fact , and when you know it to be true , you cannot but discern it to be very considerable and important truth , and of very great concernment to you . what the spirit of such a one has been through his whole course , you have a very high example of in this blessed apostle ; and a copy has been written out fair , after such a pattern , by this lately deceased worthy servant of christ. besides the many straights and difficulties , that great apostle met with in the course and current of his time ; he meets with this towards the end of it , to be in a straight between two , and he does not know what to chuse , viz. between these two things , the consideration of what would be the best and most valuable good to himself ; and the consideration of what would be the more valuable good , unto the christian church , and particularly unto these christian philippians , to whom he now writes . he had no doubt at all in the case , but that to depart , and to be with christ , would be the best and most valuable good to himself : and it was as little to be doubted of , but that his continued abode and stay in this world , would be much more a valuable good unto the christian church ; and unto this or that church in particular , that had injoyed , and might further injoy , his most fruitful labours . his difficuly and straight , was not either what was best for him , or what was best for them ; but which of these two he should , upon the whole , prefer ; whether he should prefer his own private interest , or prefer the common interest of christ in the world. and upon weighing and pondering the matter with himself , he does prefer the latter , so as , without any kind of hesitation , to express a great complacency in it , that he should be continued yet longer , some time longer , for common good , in this world. and it was a most noble piece of self-denial that was exercised herein , if you consider what the apostles priviledges had been . he had been caught up into the third heaven , he had there seen unutterable things ; nor could he doubt his interest in the felicity and glory of the heavenly state. on the other hand consider , his life here on earth , was no voluptuous life , it was not a life of ease and pleasure , see the account that he gives of it in 1 cor. 4. and in 2 cor. 6. and in chap. 11. of the same epistle . and to find , amongst how many deaths he converst as it were every day of his life , how familiar labours , and fastings , and watchings were to him ; yea stripes and imprisonments ; and that he was now at this time a prisoner , as we see in some foregoing verses of this very chapter , viz. ver . 13 , 14 , 16. even in the very lions paw , in the continual expectation of being devoured , and not long after to be offered up , as he elsewhere speaks . yet he seems to take great complacency in the thoughts of , having some addition made to his time in this world , on the common christian account ; and that his own blessedness and glory should be , for this reason , a little while deferred ; he was patient of this , he could indure it , out of his love to christ and the souls of men. but as to himself , for what he esteemed , and desired accordingly , as his best and most valuable good , he was in no hesitation or doubt concerning that , but pronounces without any more ado , that he did desire to be dissolved , or depart , ( the words may be read either way ) and to be with christ , which is far better ; only he distinguishes what was his own most valuable good , and what was the most valuable good of the christian church . and though he give this latter the preference , as in it self the more considerable thing : yet as to himself , and his own concerns , to depart , and be with christ , he reckons far better : and accordingly he did desire it as such , as better for him ; as having nothing to detain him , or nothing , which , on his own private account , he could so much mind or covet , as that . now in this comparison , 't is this one side of it , which the words that i have read to you do call us to consider , and confine us to at this time. as to that other part , it lies within the compass of the context , but not of the text ; and so we shall not treat of that at present : but consider , what is the genuine temper and disposition of a christian , and more principally of a minister of christ , in reference to what he is to eye and look upon as his own best , and most valuable good ; and that is , to depart , and to be with christ. this indeed the apostle speaks of himself , a great and eminent minister of the gospel of christ. but though this temper and disposition of spirit was agreeable , it was not appropriate to such a one . it is indeed very agreeable , it is very suitable to the spirit of a faithful minister of christ , in reference to himself , and any interest and concern of his , to desire to depart , and to be with christ : but it is not so agreeable to such a one , as to be appropriate to him , or to exclude the generality of serious and living christians ; because it is upon one account ; principally common to ministers , and to other christians , that this judgment is to be made , and this desire is to have place in reference to that judgment . and therefore , that is what i will , for the little time that remains , chiefly insist upon . that it ought to be , and in very great measure is , the temper and character of gracious persons , or sincere christians , but principally of the faithful ministers of christ , with reference to any interest or concern of theirs , to desire to leave this world , and to be with christ. and in speaking to this , i shall briefly , 1. explain what requires to be explained in it ; and then , 2. shew you upon what grounds this temper and disposition of mind is agreeable , in the general to sincere christians . 3. upon what more peculiar grounds it is more especially suitable to the faithful ministers of christ. and so make use of the whole . 1. as to what requires explication , here we must show you what the object of this desire is , in the first place ; and then secondly , show you what this desire , with the judgment unto which it is conformable , imports and carries in it . then we shall proceed to consider the grounds , both with reference to christians in general , and the faithful ministers of christ in special , of their having this as an habitual temper of spirit belonging to them . 1. we are to consider the object , which this disposition of spirit , here described , has reference to . and that is two-fold , privative , and positive . there is 1. the privative object , that this disposition has reference to ; and that is , departing from hence . their desire is to be gone , not to stay always here , i. e. as to any concern of their own . indeed upon other accounts , abstracted from their own and more important , there may be considerations that may induce their willingness to stay ; but as to their own concerns , the privative object of their desire , is , to be dissolved , or to be gone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they would fain be dissolved ; take that reading , and this is such a ones sense , i would fain have my bonds and shackles taken off , i would be loose , not be always confined to a body of sin and death , and to a vain and wicked world : for these are the things to which we are united : or take the other reading that are to be left , in this departure . to depart , what are we to depart from ? why the gravamina , the most grievous things are , a body of sin and death , and a vain and sinful world. when god sees good , i would depart , says such a one , from these irksome grievous things , that , while they detain me , torment me every hour . and then 2. there is the positive object , that this disposition has reference to ; and that is , to be with christ. this is a mighty thought , if we had time to stay upon it . it is generally to be considered here , with reference to what state of our lord christ , this was spoken , and then what it is to be with him in that state. 1. with reference to what state of our lord jesus this was spoken , i desire to be with christ. christ was not at this time in his state of humiliation ; he was not now in the form of a servant ; he was not now going to die , and sacrifice himself upon an ignominious cross , as it was mention'd he had done , in the next chapter , who being in the form of god , thought it not robbery to be equal with god ; he made himself of no reputation , and took upon him the form of a servant , and was obedient to death . it is not in reference to this state , but what follows , that this is spoken ; wherefore god has highly exalted him , and given him a name above every name ; that at his name , or in his name , every knee should bow , both of things in heaven , and things on earth , and things under the earth . it is that state of glory , in which he was inthroned , and was receiving the homage of all ranks of creatures , according to their capacities . it is this state , that is here referred to . and then , what it is to be with him in this state , that we are to consider : and plain it is , it is not to be with him as spectators only , but in some sort as partakers ; not barely as spectators . indeed , to be so , is a most desirable thing , to all the lovers of christ ; to behold him upon the throne , invested with glory , the highest glory . but this is not all . indeed , participation with him , is sometimes exprest by beholding , as in john 17.24 . father , i will , that they whom thou hast given me , may be with me where i am , that they may behold the glory that thou hast given me : for thou lovedst me before the foundation of the world was laid . but that beholding , is fruitive vision ; the vision , not of meer spectation , but fruition , by which we enjoy what we see . and so we are taught to reckon concerning this being with christ in the state of glory . if we be dead with him , we believe we shall also live with him , by participation of the same glorious , blissful life , rom. 6.8 . and chap. 8. ver . 17. if we are children , then heirs , heirs of god , and joint-heirs with christ ; that if we suffer with him , we might be also glorified together . glorified , is to be made glorious , to be participants of the same glory with him , and not spectators meerly . we are not to be glorified meerly by a glory that we are to behold , but which we are to bear ; not which we are to be the witnesses of only , but the subjects , whereby we are to be made glorious , in conformity to him , and in communion with him . and here that we may more fully conceive the sense of this being with christ , in the state of perfect felicity and glory , 't is requisite we consider these two things , 1. the highest perfection of the object ; and 2. a suitable perfection of the subject , according to its capacity , by which it can converse with , and enjoy , what continually rays , and is communicated from so glorious and blessed an object . 1. the object in highest perfection ; when our lord jesus christ , not considered meerly as god , but as god-man , is exalted , and made as glorious as glory could any way make him ; when he is exalted , by way of remuneration for what he had done , for what he had suffered , for what he had atchieved and accomplish'd by his doing and suffering , and he is now in all that most perfect dignity and glory that belongs to him on that account ; this consideration we are to have of the glorious object . we are to consider the high and most absolute perfection of that person , the most wonderful one that ever was , and of which neither created nature , nor uncreated , affords the like ; that is , such a person , in which all the excellencies of created and uncreated nature did meet , or were united ; and all that felicity , and glory , and blessedness , that this person , according to either nature , and both together , doth enjoy ; here is the object wherewith we are to communicate . 2. and then to be with him , as participants , implys the connoted and consequential perfection of the subject in it self , the highest that it is capable of , the perfection of all the powers and faculties belonging to a creature of such a nature . a mind apt to employ it self about things of highest value and excellency , able to comprehend whatsoever is needful , and fit to be known of such things ; contented not to know what is unfit . a will , refin'd from all terrene tinctures and propensions , enlarged and attempered to the best and highest good. whence must proceed the liveliest and purest desires , the noblest and most grateful perceptions , and delights , the pleasantest and most satisfying relishes and fruitions . for ( the high perfection of the object being supposed ) the subject is the spirit of a just man made perfect , heb. 12.23 . of one arrived , out of an imperfect to a perfect state. no supposable allusion in this text , needs to exclude the real subjective perfection , which is so proper to such spirits , and to such a state as is then finally referr'd to . the satisfaction it self , which results , cannot but be proportionable ; according to the perfect excellency of the object , and the perfected capacity of the subject , a most intire satisfaction . these two , meeting together , the most glorious object , and a glorified spirit made capable of conversing with it , and enjoying it to the full . this makes that fulness of joy , those pleasures for evermore , that are at god's right hand , or in his power , to dispose of , in eternal communication , psalm 16. ult . thus you have some account of the object , privative , and positive , what is to be left , and whom we are to come to ; a sinful mortal body to be left with a vain and wicked world ; and a glorious lord to be approached , so as to be with him , in actual , and complacential , and eternal communion ; to be with him , not as spectators only , but partakers of that glory wherein he is . then 2. we are to consider the temper and disposition it self , of serious christians , and of the faithful ministers of christ especially , in reference to this state of the objects . and it is made up of two things , 1 st . desire , and 2 d. estimation , or judgment , that is the measure of the former , and according whereto that desire is directed . 1. this desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intense desire , earnest desire , the fervour of desire . that is , as to my self , and as to any concern of mine , i do most earnestly desire to be dissolved , and to be with christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not less than that , and then 2. the judgment that is made of the case , unto which this desire is conformable . that is , that to be with christ is far better , far better ! it is a strange emphasis , that is used in the greek text , to express this : for there are two comparatives , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; more better , with a mighty surplusage besides in the word conjoyn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i desire to be dissolved , and to be with christ ; which is better better , by much ; or incomparably better ; better above and beyond all comparison . one comparative would not serve the turn , but he adds another , and then superadds a vast surplusage over & above . this is the judgment of the case , according to which this desire is directed and measured . and now for the reasons of this temper and posture of soul , in reference to this state of the case . there are divers very obvious . 1. that this is most agreeable to the law of our creation , to desire and covet the most perfect state whereof we are capable . it is an unnatural thing , not to do so , not to covet the perfection of that state , that we can finally attain to . nature , in all creatures , tends to perfection ; it is a monstrous disorder in nature , for any creature , if it be capable of choice , to chuse a state beneath the highest perfection whereof it is capable . and 2. it is most suitable to the design of our redemption , whether we consider the privative object , unto which our redemption refers , or the positive . the privative object , this world , that we are to forsake and leave , with this flesh , that con-naturalizes us to this world. christ gave himself for us , to deliver us from this present evil world , gal. 1.4 . as for his redeemed ones , those for whom he gave himself , he is willing they should be here a while ; but he gave himself for them , that they might not be here always ; that he might fetch them out of this horrid abyss of darkness , impurity , and death . and if you look to the positive object , our lord died to bring us to god , 1 pet. 2.18 . he suffered once , the just for the vnjust , for this purpose . he will never desist , till he have brought us quite home to god. and it became him , by whom are all things , and for whom are all things ; in bringing many sons to glory , to make the captain of their salvation perfect by sufferings , heb. 2.10 . he suffered , and those sufferings he underwent , were the price of our redemption ; and for this , to bring the many sons to glory , that were to be brought . and it becomes him , that made all things by himself , and for himself , to bring about his great and glorious design this way ; to make the captain of our salvation perfect , that is , perfectly master of his design . and rev. ● . 9 . we are told , that the lamb , that was slain , was slain on purpose that he might redeem us to god by his blood ; that he might be capable of saying at last , i have shed my blood , and it has not been in vain ; here i have brought back thy wandering strays to thee , that were separate , that had gone off : he has redeemed them to god by his blood , they were gone off from god ; and he , in this way , fetches them back to god ; never reckoning his work finished , till he can say , here am i , and the children thou hast given me . 3. this most fully answers the gospel call , under which we continually are , as to both the parts of the object , the privative and positive . by the gospel we are called out of the world ; this is carried in the very notion of the church , it consists of a people , called out of the world. and that call is not finished till we are quite out ; but we must be out in the inclination of our minds ; to be gone from this world , that we may be with the lord. and as to the positive part of the gospel-call , the final term of it is the eternal glory . the god of all grace has called us to his own eternal glory by jesus christ , 1 pet. 5.10 . 4. this is most suitable unto the aim and tendency of the new creature , which is indeed the effect of the gospel-call ; wheresoever it comes to be effectual calling , the new creature is the product . this is the genius of the new creature , to aspire upwards . they that have received the first fruits of the spirit groan within themselves ; groan as under a pressure , or burden ; to be loosened from this world , from this earth , and from these bodies ; and to partake in the glory of the sons of god , manifested in the proper season , of their manifestation , rom. 8.19 . compared with the 23. and as they , that in the work of the new creation , are what they are , new creatures , as being born from heaven ; so they are born for it . except a man be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from above , he cannot enter into nor see the kingdom of god , john 3.3 , 5. he is born for this heavenly state , when he is regenerate , when he is made a new creature , that he may be capable of entering into this kingdom . and 1 pet. 1.3 . blessed be god , the father of our lord jesus christ , who has begotten us again to a lively hope , to an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for us . there are principles inlaid in the work of the new creature , which dispose the soul god-ward , and heaven-ward . hereby they are made meet to be partakers of the inheritance of the saints in light , as in that colos. 1.12 . and to suppose that there should be a new creature without such a disposition as this , is to suppose the new creature to be the most unnatural creature under heaven . it must have dispositions in it suitable to its nature , and to that state that it is designed ultimately for ; as every other creature is suited to the place and state it is to hold in the creation of god. but then as to what is more peculiar to ministers , they have more reason than others for this temper and disposition of spirit , both as they know more , generally , of the difficulties of the world ; and should be supposed to know more of the state of the other world , than the generality of other men do . their toil , and labour , and travel , while they are here in this world , is like to be more , read at leisure 1 cor. 4.9 , 10 , 11 , 12 , 13. with 2 cor. 6.4 , 5. they have many more uncomfortable things to exercise them ; especially , the small success of their labours , that they often do but sow the wind , and sometimes reap the whirl-wind , and may be glad to depart on this account . and it is to be supposed too , that they should know more of the other world : for they are more obliged to be daily conversant there ; their constant business has a steady direct tendency thitherward : and therefore as this cannot but be the temper of serious christians , it is to be much more so of the faithful ministers of christ. and therefore , to draw to a conclusion , and shut up all with some use , we may 1. infer from it , the greatness of that capacity which belongs to an intelligent immortal spirit , that it is capable of such a state , as being glorified with the lord jesus christ in that high exaltation of his ; 't is a state , whereof the humane spirit is capable . it is indeed very unapt , very indisposed , till the regenerating work take place , till the divine spirit have molded it to that state ; but then , in the mean time , there is a capacity , a ground work , upon which the divine spirit does operate , by inlightening the mind , and inlarging the will , and refining and defecating the affections , and implanting coelestial principles , that do all dispose it heaven-ward . but in the mean time , it is a useful reflexion for every intelligent spirit , that inhabits mortal flesh , to consider , what do i here ? while it is my lot to be yet inhabiting this flesh , am i only to mind the things of the flesh ? i am capable of an abode above , with the blessed glorious lord of all , with him , my greater concernments do now lie . col. 3 , 1 , 2. and 2. it further lets us see the wonderful love of god in christ , that he should design such mean abject creatures , as we , to such a state ; that is , that when we depart , and leave this world we are to be with christ. o kind design ! what admirable love is this , that he will not have his own to be always at a distance and far from him ! when christ , who is our life , shall appear with him in glory , in that 1 colos. 3.4 . and again further , 3. we may infer hence , that holiness , wherever it comes to have place , does comprehend and include in it divine wisdom , so as to make persons capable of judging right , or making a true estimate of things , which are more valuable , and which are less . till the sanctifying work of god's spirit take place in the minds and hearts of men , they judge like fools ; they say a portion here on earth is better , let us dwell always amid'st the darkness and death of this lower world , and let them be with christ that will. but says a gracious spirit , to be with christ is far better , incomparably , beyond all comparison better , and therefore let us depart , and be with him , as to any interest and concern of ours . and this being so , it is of the greatest consequence to us imaginable , all of us to endeavour to get this temper of spirit made habitual to our selves : for it is a thing of dreadful importance , to find the temper of my mind and soul differ from that of all good christians that ever were , or ever shall be . it is one thing indeed , to be willing to have the height of our happiness deferred for common good ; but it is quite another thing , to desire to stay here because i love this world better , and when the practical judgment of our souls is , i had rather be here ; when not any concern for the interest of christ , or design of doing him service here , does reconcile me to an earthly state ; but my own temper and spirit is such , that i cannot endure the thoughts of a remove . and let me insist here a little . when the best are continually going ; and though the worst do not go the same way , they are going hence too , departing from hence , not to be willing to follow ! to have a desire running counter to the stream and course of nature , in all , and the current of grace in the best , is very unaccountable ; and wherein we should by no means tolerate our selves . an irrational desire of what we see to be impossible : a desire that fights against necessity , which will be too hard for us , and will overcome at last , as to the term from which , an abode here . and an unholy desire , in respect of the term to which , viz. not to be with christ ; such a desire we should no more endure in our selves , than fire in our bosoms . to have such an excellent person gone from amongst us , as is lately gone ; but to have no disposition to follow ! you loved him well , and you loved to hear him preach of heaven , but you cannot endure the thoughts of going where he is gone ! is this well ? the world is dying , and you would live ! miser . est qui cumque non vult mundo secummoriente mori . what a wretched miscreant is he that would be an exception from all mankind ! and cannot be content to die , when the whole world is dying with him ! and for christians united with christ , they are such in whose hearts there is a rooted propension towards him , so as to covet his presence above all things , rev. 22. the spirit and the bride say , come , come lord jesus ; either come and take us to thee , or come and manifest thy self to us . consider then , how absolutely necessary it is , if there be this terrene temper of spirit , to get it changed . for 1. while it remains , it countermines the summ of religion . all christianity runs counter , in the whole design of it , to this temper of spiit , for it terminates on the other world. but when all our thoughts and designs terminate on this world , what a dismal thing is it ! to have a temper and disposition in me , wholly repugnant to the design of the christian religion , which is but to draw people off from this world , and to fit them for another ! 2. it will infer , in the next place , that whenever any die , they must die just after the same manner that wicked men do , a violent death ; be torn away from their earthly station . he shall pluck him out of his dwelling place , and root him out of the land of the living , as the psalmist speaks , psa. 52.5 . this is dying a violent death ; our hearts do not consent , we cannot go but as we are torn up by the roots , and pluckt out of our dwelling places . this is quite another thing from that , now lettest thou thy servant depart in peace ; and this desiring to be dissolved , and to be with christ. and it signifies 3. our not yet having taken god for our god ; for our taking him to be our god , and to be our best good , is the same thing . if god be not our best good , he is not our god : and can we chuse to be willing to be at an eternal distance from our best good ? it must signifie , that the love of god has no place in us , sincere love , true love to christ : for it is never true , if it be not supream . but it is the greatest absurdity imaginable , that i should supreamly love one , that i desire never to be with , or enjoy . i shall only add , with reference to the sad occasion that lies in view before us , that what instances we meet with of this kind , should leave their several correspondent effects and impressions upon our spirits , partly of lamentation , and partly of imitation , and partly of peaceful submission and satisfaction in the issue , however grievous it be to us . 1. of lamentation . it is a much to be lamented thing , when such go , as that reverend and worthy person that is lately gone from amongst you : for this temper of spirit being supposed , by how much the more there was of the conjunct disposition to have been content to have staid longer for publick good ; this speaks so much the more of an excellent spirit . when desires are so fervent after the purity and perfection of the heavenly state , that nothing but sincere devotedness to the interest of god in christ , could make them patient of longer abode on earth . 't is a respect to god that either draws , or detains them , nothing but what is divine inclines them either way . either the enjoyment of god above , or his farther service here below . that is an excellent spirit that lies under such influences . and the higher was the excellency of such a man , the greater is the loss of him . the more he desired heaven , within such limits , the greater was his value , and with so much the brighter lustre he shone on earth . there is much of god conspicuous in such a man. and it was not a little of him that was observable in this worthy person . such a course as his was , that even course , that peaceful course , wherein was so eminent devotedness to god , and benignity towards man , shewed his spirit was toucht by the one , for the other . it could not be , but by influence from heaven , that he so steadily tended thitherward himself , and was only willing to stay so long out of it , that he might invite and draw on as many as he could with him thither . hereby he appeared so much the more attempered to the heavenly state , and that world where divine love governs , making a man by how much the more strongly he was attracted himself by it , so much the more desirous to attract others . it is what such a one has about him of god on earth , that makes him a desirable thing to us here ; it is not what men have of the earthly spirit , but what they have of the divine spirit , that makes them useful , both by their labours and examples , to this world of ours ; as was this eminent servant of christ. it is a great thing , to have one pass so long continued course as his was , with so equal a temper . it is like i may have known him longer than many or most of you that were not related . about fifty years i remember his course , and our conversation was not casual or at a distance , as that of meer colleagues , chosen by others , but as friends inward , and chosen by our selves , many a day we have prayed together , conferr'd and taken sweet counsel together ; when he was at once an example , and ornament to his colledge , where he lived respected and beloved of all , but of them most , who most knew him ; that constant serenity , and equality of mind , that seriousness , that humility , wherein he excelled , rendered him amiable to observers ; and therewith that industry and diligence that he used in his younger days , by which he laid up that great stock of learning and vseful knowledge , that made him ( when providence called him to the city ) a well-instructed scribe , capable and apt to bring out of his treasury things new and old , whereof there is , and will be a long extant proof in his judicious and dilucid expositions of the epistles to the philippians and the colossians , which was the part he bore in the supplement to that most useful work , the english annotations on the bible by the reverend mr. matthew pool . in the great city he shone , a bright and burning light , till many such lights were in one day put under a bushel , i need not tell you what , or how black , that day was . and then , though he was constrained to desert his station , he did not desert his master's work ; but still he was with god , and god was with him ; and you know it i doubt not , many of you , what it was to live under so truly evangelical a minister ; to have doctrine from time to time distilling as the dew and dropping upon you , such , as from which you might perceive how great was his acquaintance with the mysteries of christ : in reference to those , over whom he had opportunity to watch , it was undoubtedly , if it were not their great fault , their very great advantage . as to his domestick relations , knowing so much of him , i cannot , but so much the more lament their loss , god vvill i doubt not , be the bereaved widovvs portion ; but it ought , with tenderness to be consider'd , what it was for one person to lose successively two such helps , as this & her former husband were , ( who was also in another vniversity my former and most inward friend that worthy man mr. thomas wadsworth ) both eminent instruments in the church of christ. and this has been more eminently remarkable concerning him that is lately gone , that the relations of the family , to whom he was not naturally related , the branches from another root , yet had that apprehension of his love and care of them , and of their own loss , as to desire this publick testimony might from them remain of him , that he was to them as tender a father , as if he had been a natural one , such fathers-in-law are seldom known , and therefore it ought to be mentioned , as that which may signify somewhat towards the embalming of his memory among you . graces , when diffused , give their pleasant relishes , to all that any way partake of them . what follows , was delivered in writing into my hands to be inserted , by a dear relation of his . his humility and self-denial were eminently conspicuous in his taking upon him the care and charge of so small and poor a people , and continuing with them to the damage of his own estate , though he had considerable offers elsewhere . his meekness , as it was very visible in all his conversation , it was singularly shewed in his bearing and passing by slights and affronts , even from those he had very much obliged , taking off the resentments , that his friends had of the injuries of that kind put upon him , by abasing himself , saying , i 'm an unworthy creature , i deserve no better . his candour every one was certainly made sensible of , who should offer to speak any thing reflectingly about any person behind their backs , for he was sure to vindicate or lenify in this case , as far as he could . when labours , weakness , and age had work'd out his strength of body , there was never any thing appeared so manifestly to trouble him , as being necessitated to desist from constant preaching — and , notwithstanding all temporal discouragements he met with in the course of his ministry , his mind , to the very last , was to have both his sons brought up to it . during the short time of his last illness , when his head appeared somewhat disordered in other things by the pains that were upon him , it was observable , that he always shewed himself sensible in hearing or discoursing about any thing religious , being among other things discoursed with by his brother about the discharge of his ministry , he answered , he hoped , he had endeavoured to serve god faithfully , and sincerely , though he had been an unprofitable servant : about five hours before his death , he said , god is my portion , and desired those about him to joyn with him in prayer , wherein he expressed himself very suitably to his case as a dying man , concluding thus : grant that when this earthly tabernacle is dissolved , i may be taken to those mansions not made with hands eternal in the heavens . as his life was calm and serene , so was his dying , for tho' throughout his sickness , he was all along apprehensive of approaching death : there was no ruffle upon his spirit , of which he himself then gave this account , i know in whom i have believed . 2. of imitation . and as such stroaks , when they come , ought to be lamented , they that by such stroaks are taken away , ought to be imitated . the example remains ; you have the idea left ; you know how such a one lived , how he walked , how he conversed with his family , how he conversed with you as he had occasion : that excellent spirit he discovered in all , how much of an imitable example has it given to all those that are capable of imitating , and receiving instruction that way . 3. of satisfaction . but it ought also to have the effect of satisfaction in the divine pleasure ; when such a blow as this comes , do not repine , peacefully submit , tho' it carry smartness and severity with it . you ought to feel it , but yet notwithstanding to receive it with submissive silence , to be dumb , and not open your mouths , remembring who hath done it , and that it is the disposal of wisdom that cannot err , as well as of power that cannot be resisted , and of kindness and goodness that has its gratefulness to this departed servant of his. for consider , that notwithstanding his willingness to have staid longer , if his lord , whose he was , and whom he served , had thought fit . yet this could not but be his habitual sense , to desire to depart , and to be with him , which was far better . and if christ be pleased , and he be pleased , why should we be displeased . this was the will of christ , declared by his word as to the thing , joh. 17.24 . father , i will , that those that thou hast given me , be with me where i am , to behold my glory . and declared by the event as to the time . and his will , both because it was christs , and because it was best . who are we , that we should oppose our will to so kind a will , on christ's part , and so well-pleased a will on his part ? or that a dissatisfaction should remain with us , as to what there is with christ , and him , so entire satisfaction ! finis . here follows some sermons and discourses which was written by the late deceased mr. rich. adams , viz. that in the morning-exercise at st. giles's , serm. xxvi . of hell , from matthew 25 th . verse 41. in the supplement to the morning-exercise serm. xvii . what are duties of parents and children , from colossians the 3 d. verses 20 , 21. in the continuatio● of the morning-exercise , serm. xxii . how may child-bearing women be most encouraged and supported , from 1 tim. 2. verse 15. notes, typically marginal, from the original text notes for div a44693-e640 sen. trag. a discourse of an unconverted man's enmity, against god preached to a country congregation, by j.h. and publish'd by one who wrote it from his mouth. howe, john, 1630-1705. 1700 approx. 55 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44674 wing h3022 estc r215391 99827285 99827285 31702 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. a44674) transcribed from: (early english books online ; image set 31702) images scanned from microfilm: (early english books, 1641-1700 ; 1890:13) a discourse of an unconverted man's enmity, against god preached to a country congregation, by j.h. and publish'd by one who wrote it from his mouth. howe, john, 1630-1705. [2], 53, [1] p. printed by j. heptinstall, london : in the year 1700. j.h. = john howe. 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 repentance -early works to 1800. god -proof -early works to 1800. conversion -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 jonathan blaney sampled and proofread 2004-11 jonathan blaney text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a discourse of an unconverted man's enmity , against god. preached to a country congregation , by j. h. and publish'd by one who wrote it from his mouth . london , printed by j. heptinstall in the year 1700. colos. i. 21. and you that were sometime alienated , and enemies in your mind by wicked works , yet now hath he reconciled . it is a great and wonderful context , whereof these words are a part , which the time will not allow me to look into ; but presently to fall on the consideration of the words in themselves ; which briefly represent to us , the wretched and horrid state of men , yet unconverted , and not brought home to god. the happy state of those that are reduced , and brought home to him . the former in these words , and you that were sometime alienated , and enemies in your mind by wicked works . the latter in those words , yet now hath he reconciled . i shall apply my discourse to the former part of the words , and thence observe ; that men , in their unconverted state , are alienated from god , and enemies to him by their wicked works . this i shall endeavour , 1. to explain , and shew you the meaning of it . 2. evince , and let you see the truth of it . 3. apply it . 1. for the meaning of it . 't is evident , that it is the unconverted state of man that is here reflected upon , and referred unto . you that were sometime alienated , and enemies in your mind by wicked works . they were so before they were turned to god. he writes to those colossians , as to converts , to them that were saints and faithful brethren in christ , vers. 2. to them that were now believers in christ , and lovers of the saints , v. 4. telling them , they sometimes had been enemies by wicked works . before conversion , they had as is elsewhere said , their understandings darkened , being alienated from the life of god ; walking , as other gentiles walk , in the vanity of their mind , ephes. 4. 18. compared with the preceding verse . this is the deplorable condition of the unconverted world. they are alienated from , and enemies to god , by wicked works . we are to consider , what this alienation from god doth import . it signifies , estrangement , unacquaintance with god ; and that without any inclination towards him , or dispostion to seek his acquaintance . the word is emphatical , it signifies people of another country . you were like people of another country . of such a different language , manners , and behaviour , they that are converted are to you , and you to them . you are estranged to their speech , customs , and ways . all that is of god was strange to you . men in their unconverted state are strangers to god. wicked men do not understand the words of the gospel , joh. 8. 43. what relates to the kingdom of god the unconverted man dislikes , job 21. 14. they say to god , depart from us , we desire not the knowledge of thy ways . man , who was originally made for the service of god , and communion with him , is now so degenerated , that he is become a meer stranger to him . the next word to be taken notice of , is , enemies , which may seem to add somewhat to the former word alienated . there is not only no inclination towards god ; but there is a disinclination not only no affection , but a disaffection . the carnal mind is enmity to god. and the effects of this enmity are obvious . this alienation from god is voluntary , affected , and chosen . men in their unconverted state , are not only strangers to god , but enemies against god , and that in their minds . a most fearful case , full of astonishment , that the very mind of man , the off-spring of god , the paternal mind , as an heathen call'd him ; that this most excellent part , or power belonging to the nature of man , should be poison'd with malignity , and envenom'd with enmity against the glorious ever-blessed god! the mind of man ; his thinking power ; the fountain of thoughts , should be set against god , who gave him this power to think ! yet into this reason must every mans unacquaintance with god be resolv'd . they know not god , and converse not with him , only because they have no mind to it . that noble faculty in man , that resembles the nature of god , is turn'd off from him , and set on vain things that cannot profit ; as also upon wicked and impure things , that render them more unlike to god , and disaffected to him . by wicked works ] which must have a double reference . 1. former wicked works , as done by them . 2. future wicked works , as resolved on by them . 1. the former wicked works , which they have done , have more and more habituated their souls unto a state of distance from god. the longer they live , the longer they sin . and the longer they sin , the more they are confirm'd in their enmity against god. 2. future wicked works , as resolv'd on to be done . they purpose to live as they have done , and give themselves the same liberty in sin as before , and will not know god , or be acquainted with him , lest they should be drawn off from their resolv'd sinful course . for the knowledge of god , and a course of sin are inconsistent things , 1 cor. 15. 34. awake to righteousness and sin not , for some have not the knowledge of god. this is the condemnation , joh. 3. 19. that light is come into the world ; but men love darkness rather than light , because their deeds are evil . they hate the light , because they will not have their course altered . they resolve to do as they have done . and that light , which brings with it a tendency to the obeying of god , they cannot endure . but then , as this alienation of mind , and enmity are against the light that reveals god , they finally terminate on the blessed god himself . as god is the term of reconciliation , so he is the term of this enmity and alienation . wicked men look on god with enmity of mind under several notion ; 1. as he claims to be their owner . when he claims a principal propriety in them ; when he insists on his right in them , as their creator , as having made them out of nothing . when god owns , or claims them as their lord , that first signifies , he is their proprietor , or one , to whom they belong . but they say , they are their own . if we have to do with god , we must quit claim to our selves , and look on god as our owner . but this is fix'd in the hearts of men , we will be our own ; we will not consent to the claim which god makes to us . our tongues are our own , psal. 12. 4. wicked men might as well say the same thing of their whole selves , our bodies , strength , time , parts , &c. are our own , and who is lord over us . if you consider god under the notion of a ruler , as well as an owner . why should not god rule over , and govern his own ? but this the spirit of man can by no means comport withall ; tho' 't is but reasonable , that he who gave men their beings , should give them laws ; and that he who gave life , should also give the rule of life . but this man , in his degenerate state , will by no means admit of . there are two things considerable in the will of god , which the mind of man cannot comply withall . the sovereignty , and the holiness of it . 1. the sovereignty of god's will. we must look on god's will as absolutely sovereign . man must look on god's will to be above his will ; so as that man must cross his own will , to comport with an higher will than his . but this apostatiz'd man will not do ; and therefore he is at enmity with god ; he will not submit to the will of god , as superiour to his will. and then 2. there is the holiness of god's will. his law is a holy law , and the renewed man therefore loves it . but because 't is holy , therefore the unregenerate man dislikes it . 3. lastly , god is consider'd under the notion of our end , our last end , as he is to be glorify'd , and enjoy'd by us . there is a disaffection to god in the hearts of unregenerate men in this regard also . the spirit of man is opposite to living to the glory of god. every one sets up for himself . i will be my own end . it shall be the business of my whole life to please my self . therefore , when god is represented as our end , as in the 1 cor. 10. 31. whether you eat , or drink , or whatever you do , do all to the glory of god. and as it is in the 2 cor. 5. 15. no man is to live to himself , &c. the great design of our being delivered from the law , ( viz. as a cursing , condemning law is ) that we may live to god , gal. 2. 19. i am dead to the law , that i might live to god. this the unrenewed heart cannot comport with . the last and great design of all our actions must terminate on god. now self is set up , as the great idol , in opposition to god , all the world over ; and the spirits of men grow by custom more and more disaffected to god in this respect . again , god would be owned by us for our best good . this should be the sense of our souls towards him . so it was with the psalmist , psal. 73. 25. whom have i in heaven but thee , &c. but says the unregenerate soul , the world is better to me than god. and it is upon this account , that when overtures are made of changing this state , the unregenerate mind opposes it . thus have you this doctrine explained , and opened . i come now in the 2d . place , to evince the truth of this doctrine , and that by two heads of arguments , partly from our selves , and partly from god. 1. from our selves . 't is an alienation and enmity of mind , that keeps men off from god , and reconciliation with him , which will plainly appear , 1. if we consider , that our minds are capable of knowing god. such a thing is the mind of man , which was originally made for such an exercise , as to be taken up principally with things relating to god. our minds can apprehend what is meant by the nature of god , as a being of uncreated perfection , in whom all power , wisdom , and goodness do meet ; who fills heaven and earth , and from everlasting was god. our minds tell us , that we have a capacity thus to conceive of god. 't is in the capacity of man's nature , to mind god , as well as to mind vanity ; but doth it not . and whence doth this proceed , but from enmity , an alienation of the mind from god ? 2. this appears in that men are wilfully ignorant of god , and are destitute of the knowledge of him out of choice ; ignorant , and are willing to be so . this speaks enmity , and alienation of mind more expresly , and fully . that they are capable of knowing god , and yet are ignorant of him , leaves no other cause assignable . but their desiring so to be , plainly assigns this cause , rom. 1. 28. they liked not to retain god in their knowledge . 't is not grateful to them , job 21. 14. we desire not the knowledge of thy ways . men are ignorant willingly of that god , who made the world , and all things therein , 2 pet. 3. 5. for this they are willingly ignorant , &c. they will not know god , though his visible works shew his invisible power , and godhead , rom. 1. 19 , 20. now this can signify nothing but auenation and enmity of mind . men are willing and industrious to know other things , and labour after the knowledge of them ; but they decline the knowledge of god , and his ways , being alienated from god , through the blindness of their hearts , ephes. 4. 18. this heart-blindness is chosen , and voluntary blindness , signifies their having no mind or will to things of that nature . but now the voluntariness of this ignorance of god , and the enmity that is , consequently , in it , appears evidently in two sorts of persons . 1. in many that are of the more knowing and inquisitive sort , who do all they can to make themselves notional atheists ; to blot , or rase the notion of god out of their minds . of them i shall say little here . they do their utmost , but in vain . it will stick as close to them as their thinking power . but their attempt shews their enmity . for they are content to admit the grossest absurdities into their minds , rather than permit that notion to remain unmolested there . rather imagine such a curious frame of things , as this world is , to have come by chance , than that it had a wise , just , holy , as well as powerful , maker . they would count it an absurdity , even unto madness , to think the exquisite picture of a man , or a tree , to have happened by chance ; and can allow themselves to be so absurd , as to think a man himself , or a tree , to be causal productions . is not this the height of enmity ! 2. in the unthinking generality ; of whom , yet unconverted out of the state of apostacy , 't is said , they are fools , as is the usual language of scripture , concerning wicked , or unconverted men ; and that such fools , tho' they never offer at saying in their minds , much less with their mouths ; yet they say in their hearts , no god ; i. e. not there is none ; for there is no [ is ] in the hebrew text. the words may rather go in the optative form , than the indicative , o that there were none ! the notion is let alone , while it reaches not their hearts . if it do , they only wish it were otherwise . this speaks their enmity the more ; for the notion lies a continual testimony against the bent of their hearts , and constant practice ; that , while they own a god , they never fear , nor love him accordingly . and they grosly misrepresent him , sometimes as all made up of mercy , without justice , or holiness ; and so think they need no reconciliation to him ; he and they are well agreed already . sometimes think of him , as merciless , and irreconcilable ; and therefore , never look after being reconciled to him . 3. it appears hence , that men do so seldom think of god , when as a thought of god may be as soon thought as any other , and would cost us as little . why not as well on god , as upon any of those vanities , about which they are commonly employ'd ? 't is a wonderful thing to consider , how man is capable of forming a thought ! how a thought arises in our minds ! and how sad is it to a consider , that tho' god hath given to man a thinking power , yet they will not think of him ! god hath given to man a mind that can think , and think on him , as well as on any thing else . my body cannot think , if my mind and spirit is gone : though god gave man the power of thought ; yet men will not use or employ their thoughts , otherwise than about vain or forbidden things . god forms the spirit of man within him ; hath put an immortal spirit into him , whence a spring of thoughts might ascend heaven-wards . when we have thousands of objects to choose of , we think of any thing rather than god! and not only turn this way , or that , besides him ; but tend continually downwards in opposition to him . yea , men cannot endure to be put in mind of god. the serious mention of his name is distastful . whence can this proceed , that a thought of god cast in , is thrown out , as fire from one's bosom ; whence is it , but from the enmity of mind , that is in man against god ? 4. it further appears hence , that men are so little concern'd about the favour of god. whomsoever we love , we naturally value their love . but whether god be a friend , or an enemy , it is all one to the unrenewed soul , if there be no sensible effects of his displeasure . the men of this world only value its favours . the favour of god they value not . whereas in his favour is life , in the account of holy and good men , psal. 30. 5. yea , they judge his loving-kindness is better than life without it , psal. 63. 3. when men shall go from day to day without considering , whether god hath a favour for them , or not ; whether they are accepted , or not ; whether they have found grace in his eyes , or not , &c. what doth this declare , but an enmity of mind , and alienation from god ? if men had true love for god , it could not be , but they would greatly value his love . 5 that men do so little converse , and walk with god , doth speak a fixed alienation of mind , and enmity against god. walking with god includes knowing , and minding him ; but it adds all other motions of soul towards him , together with continuance , and approving our selves to him therein . now agreement is required to walking with god , amos 3. 3. can two walk together , unless they be agreed ? hos. 3. 3. men walk not with god , because they are not come to an agreement with him . god's agreement with us , and ours with him , is , that we may walk together . if we walk not with god , it is because there is no agreement , and what doth that import , but an alienation of mind from god. says god , i would not have you live in the world at so great a distance from me , i would walk with you , and have you walk with me ; and for this end , i would come to an agreement with you . but sinners will not come to any agreement with god ; and thence it comes to pass , that they walk not with god ; they begin the day without god , walk all the day long without god , lye down at night without god ; and the reason is , because there is no agreement ; and that denotes enmity . especially considering , 6. that daily converse with god would cost us nothing . to have any man's thoughts full of heaven , and full of holy fear and reverence of god , &c. ( which is included in walking with god ) what inconvenience is in this ? what business will this hinder ? when a man goes about his ordinary affairs , will it do any hurt to take god with him ? no business will go on the worse for it , it will not detract from the success of our affairs , 1 cor. 7. 24. let every man wherein he is called , therein abide with god. let your state be what it will , there can be no business in this world , but what you may do with god , as well as without god , and much better . 7. which makes the matter yet plainer . how uncomfortably do men live in this world , by reason of their distance from god , and unacquaintedness with him , job 35. 10. but no one saith , where is god my maker , who giveth songs in the night . they choose rather to groan under their burdens alone , than cry to god their maker , as at the 9th verse of that chapter . when men will endure the greatest extremity , rather than apply themselves to god ; what doth this resolve into , but enmity against god ? 8. that men do so universally disobey god bespeaks alienation and enmity of mind . as obedienc proceeds from love ; so disobedience proceeds from enmity . and for this ▪ i shall only instance in two great precepts , wherein the mind and will of god is exprest , which i mention , and insist upon ( tho' briefly ) as things that concern the constant and daily practice of every christian. 1. a course of prayer to god in secret . 2. and having our conversation in heaven . how express are both these precepts in the same chapter ; the former , matth. 6. 6. the latter , vers . 19 , 20 , 21. now consider , whether our disobedience to these two precepts do not discover great enmity in our hearts against god ? what , to refuse to pray , and pour out our souls to him in secret ? to refuse placing our treasure , and our hearts in heaven , what doth this signify , but aversion , and a disaffected heart ? let us consider each of them severally and apart by it self . we are a christian assembly : how should it startle us to be ( any of us ) convicted of enmity against god , under the christian name , in two , so plain cases ? 1. for prayer , 't is a charge laid upon all persons , consider'd in their single and personal capacity , matth. 6. 6. but thou when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret . i fear , that most of them , who bear the christian name , carry the matter so , as if there were no such place in the bible . when the mind and will of god is made known to us by his son , who came out of his bosom , that he will be sought unto ; and that not only publickly , but secretly , and daily : that as we are taught by our lord himself , to pray for our daily bread , and the forgiveness of our daily trespasses ; we are also to pray in secret to him that sees in secret . can such commands be constantly neglected and disobey'd , and not signify the contrary bent of our will , especially when we consider , that it is enjoyned us for our own good ? it would be profane to say , what profit is it to us to call upon the almighty ? but it is most justly to be said , what profit is it to the almighty that we call upon him ? it is honourable to him , but very profitable to our selves . if we know not how to pray in a corner ; confessing our sins , and supplicating for mercy ; we cannot but live miserable lives . when therefore this is not done , whence is it , but from an enmity of mind ? to a friend we can unbosom our selves ; not to an enemy . i might also enlarge upon family prayer . but if closet prayer were seriously minded , you that have families would not dare to neglect prayer with them too . but if either be perform'd with coldness , and indifferency , it makes the matter worse , or more plainly bad ; and shews , it is not love , or any lively affection that puts you upon praying , but a frightened conscience only . and a miserably mistaken , deluded one , that makes you think , the god you pray to , will be mock'd or trifl'd with , or that cannot perceive , whether your heart be with him , or against him . and so instead of worshipping him , or giving him honour in that performance , you reproach and affront him . and all this while , how vastly doth the temper of your mind disagree with the mind of god. i would , saith the blessed god , have a course of prayer run through the whole course of your lives ; and all this that your hearts may be lifted up from earth to heaven ; that your hearts may be in heaven every day , according to mat. 6. 19. lay not up for your selves treasures on earth ; but treasures in heaven , &c. where your treasure is , there will your hearts be also . and so we are led to the other precept mentioned before . 2. as to a heavenly conversation , god would not have reasonable creatures , who have intelligent spirits about them , to grovel and crawl like worms in the dust of this lower world , as if they had no nobler sort of objects to converse with , than the things of this earth ; nothing fitter for the contemplation , exercise , and enjoyment of an immortal mind . the saints are finally design'd for an inheritance in light , colos. 1. 12. and their thoughts and affections ought to be there before hand ; that they may become meet for that inheritance . will it do a man any harm to have frequent fore-thoughts of the everlasting joy , purity , and bliss of the heavenly state ! how joyous and pleasant must it be ! and why are we called christians , if he , who is our lord , and teacher , revealing his mind to us , and expresly charging us , to seek first the kingdom of god , to set our affections on the things above , &c. shall not be regarded ? why is not heaven every day in our thoughts ? why will we lose the pleasure of an heavenly life , and exchange it for earthly care , and trouble , or vanity , at the best ? why is it ? no other reason can be given , but only an alienation of our minds from god. 9. another argument to prove this alienation , and enmity against god , is , the unsuccessfulness of the gospel , which can be resolvable into nothing else , but such an enmity . the design of the gospel is to bring us into an union with the son of god , and to believe on him whom the father hath sent . christ seeks to gather in souls to god ; but they will not be gathered . this is matter of fearful consideration , that when god is calling after men by his own son , that there be so few that will come to him . how few are there that say , give me christ , or i am lost ? none can reconcile me to god but christ ? you are daily besought in christ's stead to be reconciled , 2 cor. 5. 20. but in vain ! what doth this signify , but obstinate , invincible enmity ? 2. another head of arguments may be taken from several considerations that we may have of god in this matter , whence it will appear , that nothing but enmity on our parts keeps us at that distance from god , as we generally are at . and consider to that purpose ; 1. that god is the god of all grace , the fountain of goodness , the element of love. why are men at that distance from him , who is goodness , and grace , and love it self ? the reason is not on god's part , 1 joh. 4. 16. god is love , and he that dwelleth in love , dwelleth in god , and god in him . what can our so great distance from this god signify ! from the most perfect , the most excellent goodness ! but the most horrid kind , and the highest pitch of enmity ! did men apprehend this , what frightful monsters would they appear to themselves ! this is not only a plain , but a terrible declaration of a most unaccountable enmity on our part . 2. god is still pleased to continue our race on earth ; a succession of men in this world , from age to age , made after his own image , with minds , and spirits that are intelligent , and immortal , which declares a strong propension in god towards such a sort of creatures ; the inhabitants of this lower world , tho' degenerated , and fall'n from him . notwithstanding all their neglect of him in former ages ; yet new generations of men still spring up , capable of knowing , and serving him , prov. 8. 31. in the foreseen heighth of man's enmity , this was the steady bent of his mind towards them , to rejoyce in the habitable parts of this earth , and to have his delights with the sons of men . thus also in the 2 chron. 6. 18. do we find solomon in a rapture of admiration on this account : but will god in every deed dwell with men on earth , & c ! and the psalmist , psal. 68. 18. that gifts are given to the rebellious ( the most insolent of enemies ) that the lord god might dwell among them . how admirable and unconceivable a wonder is this ! the heaven of heavens cannot contain him , and will he yet dwell with men on earth ! and we yet find , notwithstanding god's great condescension , that there is still a distance . whence can this be , but from man's aversion , and enmity of mind against god ? thus are men still requiting god evil for his goodness . god will dwell with men on earth , but men will not dwell with him , nor admit of his dwelling with them . they say to him , depart from us , job 21. 14. 't is thus from age to age , and generation to generation , which shews god's goodness on his part , and the enmity on man's part . see to this purpose , psalm 14. and 53. the beginning of each . 3. consider the forbearance of god towards you , while you are continually at mercy . with what patience doth he spare you , though your own hearts must tell you , that you are offending creatures , and whom he can destroy in a moment ! he spares you that neglect him . he is not willing that you should perish ; but come to the knowledge of the truth , that you may be saved ; by which he calls , and leads you to repentance , rom. 2. 4. on god's part here is a kind intention ; but on man's part nothing but persevering enmity . 4. consider god's large and wonderful bounty towards the children of men in this world , and the design of it , acts 17. 25 , 26. he giveth to all life , and breath , and all things , that they might seek after him , psal. 68. 19. he daily loadeth us with his benefits . he gives us all things richly to enjoy . act. 14. 17. god leaves not himself without witness , that he doth men good . he gives men rain from heaven , when they want it , and , when unseasonable , he with-holds it . 't is a great thing to understand the loving-kindness of the lord , psal. 107. 42. his wonderfull works towards the children of men ; to understand our mercies and comforts , and what their meaning , and design is . by mercies to our outward man , god designs to draw our hearts and minds to himself . mercies are bestowed on them that have the power of thought , to consider the end of all god's mercies . 't is bespeaking , and seeking to win our hearts to himself , hos. 11. 4. 't is drawing us with those cords of a man , with bands of love ; which plainly shews , what the case requires ; that the minds and hearts of men are very averse , and alienated from him , and therefore need such drawing . 5. and that which is more than all the rest , is god's sending his son into the world , to procure terms of peace for us , and then to treat with us thereupon ; and that in him he is reconciling the world to himself , 2 cor. 5. 19. doth not reconciliation suppose enmity , as here , and in the text. you that were enemies in your minds — yet hath he reconciled . as we have noted , that on our parts , our withstanding , and too commonly frustrating his overtures , speaks enmity , and obstinacy therein ; so on his part , those overtures themselves speak it too . here is the greatest kindness and good-will , on god's part , that can be conceiv'd . but it supposes , what we are evincing , ill-will in us . christ came to seek and save that which was lost . what a lost state was our state ! what to be engaged in a war against him that made us ! wo to him that strives with his maker , isa. 45. 9. fall'n man is little apprehensive of it now . if we continue unreconciled to the last , at death it will be understood what a lost state we are in . upon this account it will then appear ; but this was our state before , when it appeared not . in this state christ pitied us , when we had no pity for our selves . christ came not into the world to save men only at the hour of their death from hell ; but to raise up to himself a willing people , that may serve and glorify god in their life on earth . he is for this purpose intent on this reconciling design . and how earnest , how alluring were his solicitations in the days of his flesh ! come to me all ye that are weary — he that cometh to me , i will in no wise cast out . how pathetical his lamentations for the unreconcilable ! o that thou hadst known the things belonging to thy peace — and his bloud was shed at last , as the bloud of propitiation , of a reconciling sacrifice , first , to reconcile god's justice to us ; but thereupon also , as in this context , having made peace by the bloud of his cross , vers . 20. to vanquish our enmity , to reconcile us who were enemies in our minds — vers . 21 , 22. 6. consider christ sending , and continuing from age to age the gospel in the world ; the design whereof may be understood by the manifest import and substance of it , and by the titles given to it . as it reveals christ , the mediator , the peace-maker , in his person , natures , offices , acts , sufferings , and performances . as it contains the great commands of repentance towards god , and faith in our lord jesus christ , with the promises of pardon and eternal life , with whatsoever is requisit to our present good state godward , and our final blessedness in him . as also the various enforcements of such precepts , and confirmations of such promises , with copious explications of the one and the other . and as it is called , the ministry of reconciliation , 2 cor. 5. 18. the word wherein peace is preached by jesus christ , act. 10. 36. the gospel of peace , and of glad tidings , rom. 10. 15. as that very word gospel signifies . this gospel was , in its clearer manifestation , at the fulness of time , introduc'd with great magnificence , and solemnity into the world , as the law had been , by the ministry of angels . when the sun of righteousness , the light of the world was arising , and dawning upon it ; then did a multitude of the heavenly host appear , praising god , and saying , glory to god in the highest , peace on earth , and good-will towards men , luk. 2. 13 , 14. but this gospel is not a more express declaration of god's good-will towards men ; than their deportment under it , their continuing to live , as without god in the world , is of their ill-will , disaffection , and enmity against god. 7. and lastly , the strivings of the spirit in the hearts of ministers preaching the gospel , and with the souls of men to whom it is preached , shew , that there is a mighty enmity to be overcome . 1. god's giving forth his spirit to ministers , enabling them to strive with sinners , to bring them to christ ; according to the working of that power , which works in them mightily , colos. 1. ult . what need of such striving , but that there is a great enmity in the minds of people to be conquered and overcome ? sometimes we read of ministers of the gospel weeping over souls , who , for their too intent minding of earthly things , are called enemies to the cross of christ , phil. 3. 18. sometimes they are ready to breath out their own souls towards them , among whom they labour , 1 thess. 2. 8. sometimes represented , as travelling in birth with them that are committed to their charge , gal. 4. 19. there are ministers , whose hearts are in pangs and agonies for the souls of sinners , when the things of god are too apparently neglected , and not regarded by them ; and when they see destruction from the almighty is not a terror to them ; and while they visibly take the way that takes hold of hell , and leads down to the chambers of death . they would , if possible , save them with fear , and pluck them , as firebrands , out of the fire ; the fire of their own lusts , and fervent enmity against god and godliness , and save them from his flaming wrath . is all this unncecessary , and what makes it necessary , but that there is a counter-striving , an enmity working in the hearts of men , against the spirits striving in the ministry , to be overcome ? 2. the spirit also strives immediately with the souls of sinners , and pleads with them , sometimes , as a spirit of conviction , illumination , fear and dread ; sometimes , as a spirit of grace , woing , and beseeching ; and when his motions are not complied with , there are complaints of mens grieving , vexing , quenching , resisting the spirit , acts 7. 51. which resistance implies continual striving . no striving , but doth suppose an obstruction and difficulty to be striven withall . there could be no resisting , if there were not counter-striving . and hereby despite is done to the spirit of grace . o fearful aggravation ! that such a spirit is striven against ! 't is the spirit of grace , love and goodness , the spirit of all kindness , sweetness and benignity , which a wicked man doth despite unto , heb. 10. 29. how vile , and horrid a thing , to requite grace , love , and sweetness with spite ! as if the sinner should say , thou wouldest turn me to god ; but i will not be turned ! the blessed god says , turn at my reproof , i will pour out my spirit unto you , prov. 1. 23. there are preventive insinuations , upon which , if we essay to turn , plentiful effusions of the spirit may be hoped to ensue . for he is the spirit of grace . when we draw back , and resist , or slight those foregoing good motions of that holy spirit , this is despiting him . and doth not this import enmity in an high degree ? that the spirit needs strive so much , that it may be overcome ; as with some , at his own pleasure , he doth ; with others , in just displeasure , he strives no more , and so it is never overcome . we come now to the application : wherein the subject would admit and require a very abundant enlargement , if we were not within necessary limits . two things i shall take notice of , as very necessary to be remark'd , and most amazingly strange and wonderfull , by way of introduction to some further use. 1. that ever the spirit of man , a reasonable , intelligent being , god's own off-spring ; and whereto he is not only a maker , but a parent , styl'd the father of spirits , should be degenerated into so horried , so unnatural a monster ! what! to be an hater of god! the most excellent , and all-comprehending good ! and thy own father ! hear , o heavens — and earth , saith the lord , i have nourished , and brought up children , and they have rebelled against me , isa. 1. 2. be astonish'd , o ye heavens at this ! and be horribly afraid ! be ye very desolate ! as if all the blessed inhabitants of that upper world should rather forsake their glorious mansions , leave heaven empty , and run back into their original nothing , than endure such a sight ! an intelligent spirit , hating god is the most frightful prodigy in universal nature ! if all mens limbs were distorted , and their whole outer-man transformed into the most hideous shapes , 't were a trifle , in comparison with this deformity of thy soul. 2. that it should be thus , and they never regret , nor perceive it ! what self-loathing creatures would men be , could they see themselves ! so as never to endure themselves , while they find they do not love god! but men are generally well pleas'd with themselves for all this . though the case is so plain , they will not see it . when all the mention'd indications shew it , they never charge or suspect themselves of such a thing as this enmity against god! god charges them , and doth he not know them ? the pagan world that they are god-haters , rom. 1. 30. even with an hellish hatred , as the word there signifies . they that profess his name are apt to admit this true of the gentiles ; but do we think our lord jesus did injuriously accuse the jews too , that they had both seen , and hated him , and his father ? joh. 15. 24. how remote was it from a jew , who boasted themselves god's peculiar people , to think himself an hater of god! and what were they , of whom he says , by the prophet ? loathed them ; and their soul abhorred me , ( which is presupposed ) zech. 11. 8. and most justly , for can there be a more loathsome thing than to abhor goodness it self ! what the most perfect benignity ! and those cretians had receiv'd the christian faith , whom the apostle exhorts titus to rebuke sharply , that they might be sound in it ; and of whom he says , that professing to know god , in works they denied him , being abominable , tit. 1. 16. hence is our labour lost in beseeching men to be reconciled to god , while they own no enmity . since this matter is so evident , that this is the temper of the unconverted world godward , that they are alienated from him , and enemies in their minds toward him , by wicked works : it is then beyond all expression strange , that they never observe it in themselves ; ( as the toad is not offended , at its own poisonous nature ) and are hereupon apt to think that god observes it not , nor is displeased with them for it . it is strange they should not observe it in themselves , upon so manifold evidence . do but recount with your selves , and run over the several heads of evidence that have been given . can you deny you have minds capable of knowing god ? cannot you conceive of wisdom , power , goodness , truth , justice , holiness , and that these may be , either more manifest , or in more excellent degrees , even among creatures , in some creatures more than in others ; but that being , in which they are in highest , and most absolute perfection , must be god ? can you deny that you have lived in great ignorance of god much of your time ? that your ignorance was voluntary , having such means of knowing him , as you have had ? that you have usually been thoughtless and unmindfull of him in your ordinary course ? that the thoughts of him have been ungratefull , and very little welcome , or pleasant to you ? that you have had little converse with him , little trust , reverence , delight , or expectation plac'd on him as the object ? that you have not been wont to concern him in your affairs , to consult him , to desire his concurrence ? that you have not thought of approving your self to him in your designs and actions , but lived as without him in the world ? that you have not designed the pleasing , or obeying of him in the course of your conversation ? that the gospel under which you have lived , hath had little effect upon you , to alter the temper of your spirits towards him ? that , if his spirit hath sometimes awakened you , raised some fear , or some desires now and then in your souls , you have supprest , and stifled , and striven against such motions ? do not these things together discover an enmity against god , and the ways of god ? and is it not strange you cannot see this ? and perceive a disaffection to god by all this in your selves ? what is so near a man , as himself ? have you not in you a reflecting power ? know ye not your own selves , as the apostle speaks , 2 cor. 13. 5. yea , generally , men never find fault with themselves , upon any such account ! and , consequently , think themselves in such respects very innocent in the sight of god , and think he finds no fault with them . now these two things being premised , will make way for the following uses . we infer therefore , 1. that whereas it so evidently appears , that men are at enmity with god , it cannot but be consequent , that god is not well pleased with them . no one is well pleased to have another hate him . god discerns that in the inward temper of mens minds , wherewith he is not well pleased , viz. this alienation of mind from him , this wicked enmity that is so generally found in them . they are wont to make light of secret , internal sin . the ill posture of their minds they think an harmless innocent thing . but this he remonstrates against , takes notice of with dislike and displeasure ; and is counterworking this spirit of enmity , not only by his word , but by his spirit of love and power . though he doth not testify his displeasure by flames and thunderbolts ; yet he observes , and approves not the course and current of their thoughts and affections ; though he permit them , sometimes without sensible rebuke , to run on long in their contempt of him ; yet he declares it to be wickedness . the wicked have not god in all their thoughts , psal. 10. 4. he expostulates about it ; wherefore do the wicked contemn god , vers . 13. threatens them with hell for their forgetting him , psal. 9. 17. yet sinners are apt to conclude , that god doth not see , or disallow any thing of that kind , psal. 94. 7. how unapt are they to admit any conviction of heart-wickedness ! tho' 't is more than intimated to be destructive , jer. 4. 14. wash thine heart from wickedness , that thou mayest be saved ; q. d. thou art lost if thy heart be not purged . yea , when it is so plain in it self , that enmity against god , which hath its seat in the heart , makes a mans soul a very hell ! yet they seem to think themselves very innocent creatures , when they are as much devilliz'd , as a mind dwelling in flesh can be ! this is the common practical error and mistake men lie under , that they think god takes notice of no evil in them , but what other men can observe , and reproach them for . but he knows the inward bent and inclination of their minds , and spirits . why else is he called , the heart-searching god ? and knows that this is the principal , and most horrid wickedness that is to be found among the children of men , an alienated mind from god ; and the root of all the rest . the fountain of wickedness is within a man. simon magus's wickedness lay in his thought . 't is said to him , repent of this thy wickedness , and pray the thought of thy heart may be forgiven thee , act. 8. 22. and when the prophet exhorts ( as before ) jer. 4. 14. to wash the heart from wickedness , he adds , how long shall vain thoughts lodge within thee . and our saviour tells us , out of the heart , first , proceed evil thoughts , and then all the other wickednesses after mentioned , murthers , adulteries , &c. matth. 15. 19. and that enmity and alienation of mind that turns off the whole current of a man's thoughts from god , is the original evil , and , by consequence , lets them loose to every thing else that offends him , and ruins themselves . yet when their very hearts are such an hell of wickedness ( as what is more hellish than enmity against god ? ) they are , notwithstanding , wont to say , they have good hearts . 2. hence see the absolute necessity of regeneration . a doctrine , at which most men do wonder ; which our saviour intimates , when he says , joh. 3. 7. marvel not at it , viz. that i said , you must be born again . but who may not now apprehend a necessity of being regenerate ? what will become of thee , if thou diest with such a disaffected mind godward ? do but suppose your soul going out of the body in this temper ! full of disaffection towards the ever-blessed god , before whose bright glory , and flaming majesty ( to thee a consuming fire ) thou must now appear : tho' most unwilling , and as full of horrour , and amazing dread ! how will thine heart then meditate terrour ! and say within thee , this is the god i could never love ! whom i would never know ! to whom i was always a willing stranger ! whose admirable grace never allur'd or won my heart ! who in a day of grace , that is now over with me , offered me free pardon , and reconciliation ; but i was never at leisure to regard it . the love of this world , which i might have known to be enmity against god , had otherwise engag'd me . it hath been the constant language of my heart to him , depart from me , i desire not the knowledge of thy ways ; i must now hear from him , that just and terrible voice , even by the mouth of the only redeemer and saviour of sinners , depart from me , i knew thee not . and into how horrid society must i now go ! the things that eye hath not seen , nor ear heard , more glorious things than ever enter'd into the heart , are all prepared for lovers of god. and for whom can everlasting fire be prepared but for the devil and his angels , and such other accursed god-haters , as i have been ! matt. 25. 41. recollect your selves ; consider the present posture , and temper of your souls ; and what your way and course is : you care not to come nigh to god now , but love to live at a distance from him , through enmity against him ; from whence proceeds your departing from him , and saying to him , depart from us ? but another day you will have enough of departing from god. a wicked man's life is nothing else but a continual forsaking of god , or departing from him . i appeal to your own hearts concerning the justice of that mentioned repartee , they say now to god , depart from us , job 21. 14. and god will then say to them , depart from me , matth. 25. 41. that man's soul must thus perish , that lives and dies at enmity with god. regeneration slays this enmity ; and implants in the soul divine love. therefore we must be regenerate , or we cannot enter into the kingdom of god , joh. 3. 3 , 5. a man must have a new heart , and a new spirit created in him , in which heart and spirit the love of god is the reigning principle . and therefore i repeat to you , the things , which eye hath not seen — and a crown of life , are prepared , and promised to them that love him , 1 cor. 2. 9. jam. 1. 12. you may your selves collect the rest . 3. hence take notice of the seat and subject of this regeneration and change. it is the mind of man. for you were enemies in your minds by wicked works . we are to be renewed in the spirit of our minds , ephes. 4. 23. to be transformed , by the renewing of our minds , &c. rom. 12. 2. you that have not considered what regeneration is , i tell you , 't is to have your minds altered , and changed . that whereas you did not mind god , or christ , your minds being changed , you savour , and delight in the things of god , rom. 8. 5 , 7. they that are after the flesh , savour the things of the flesh . the carnal mind is enmity against god. it is the mind , therefore , not as speculative meerly ; but as practical , and active , that must be renewed . enquire , therefore , what change do you find in your minds ? are you in mind and spirit more holy , spiritual and serious ? and are your minds more delightfully taken up with the things of god than formerly ? till your minds are thus changed , they cannot be towards god ; but will be perpetually full of enmity against god. you will only mind earthly things , phil. 3. 19 , 20. with the neglect of god , and heaven , and heavenly things . if ever the gospel doth us good , it must be by the change of our minds . 4. and in the last place . hence understand the absolute necessity of reconciliation with god ; because you have been alienated , and enemies against him by wicked works . regeneration cures in part your enmity ; but makes no atonement for your guilt in having been enemies . for this you need a reconciler , that could satisfy for you . what will become of the man that is not reconciled to god ? if you be god's enemy , can he be your friend ? and if god be your enemy , he is the most terrible enemy . how can we lie down in peace in an unreconciled state ? or without knowing , whether we are reconciled , or not ? let not the sun go down this day , and leave you at enmity with god. if you have fallen out with a man , the sun is not to go down on your wrath . and is your enmity against god a juster , or more tolerable thing ? o let not the sun go down before you have made your peace . and for your encouragement , consider , that it is the office of the son of god to reconcile you to him . he is the reconciler , the peace-maker , the maker up of breaches between god and man. he is , if you resist not , ready , by his spirit , to remove the enmity that lies in your minds against god ; and , by his bloud , he causes divine justice to be at peace with you . if you find the former effect , that assures you of the latter . bless god that he hath provided , and given you notice of such a reconciler , 2 cor. 5. 19. god was in christ reconciling the world to himself . bless god that he hath sent and settled one among you on this errand , to beseech you to be reconciled to god , vers . 20. blessed is the man , whose iniquities are forgiven ; and blessed is the man who can say , i was once an enemy , but now am i reconciled ; formerly i saw no need of christ , but now i cannot live without him . how fearfull a thing will it be to die unreconciled to god under a gospel of reconciliation ! while the voice of the gospel of grace is calling upon you , return and live ; turn ye , turn ye , why will ye die ? beware of dying unreconcil'd under such a gospel . when you return hence , retire into a corner , and consider what a wicked enmity of mind you have had against god , and christ ; and pray that you may be renewed in the spirit of your mind , ephes. 4. 23. let an holy resolution be taken up at last ( after many neglects ) as was by the poor distressed prodigal , after he had long liv'd a wandring life , luk. 15. 18. and onward , i will arise , and go to my father , &c. and you will find god a mercifull father , ready to receive you , and with joy ! oh the joyfull meeting between a returning soul , and a sin-pardoning god! when once your strangeness , and your enmity are overcome , and you are come into a state of amity and friendship with god ; then will the rest of your time be pleasantly spent in an holy , humble walking with god , under the conduct of grace , till you come eternally to enjoy him in glory . finis . notes, typically marginal, from the original text notes for div a44674-e110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a sermon preach'd febr. 14, 1698, and now publish'd, at the request of the societies for reformation of manners in london and westminster by john howe ... howe, john, 1630-1705. 1698 approx. 61 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44696 wing h3041 estc r22726 12744227 ocm 12744227 93192 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. a44696) transcribed from: (early english books online ; image set 93192) images scanned from microfilm: (early english books, 1641-1700 ; 984:4) a sermon preach'd febr. 14, 1698, and now publish'd, at the request of the societies for reformation of manners in london and westminster by john howe ... howe, john, 1630-1705. [2], 51 p. printed by s. bridge, for tho. parkhurst ..., london : 1698. reproduction of original in union theological seminary library, new york. 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 london (england) -sermons. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a sermon preach'd febr. 14. 1698. and now publish'd , at the request of the societies for reformation of manners in london and westminster . by john howe , minister of the gospel . london , printed by s. bridge , for tho. parkhurst at the bible and three crowns in cheapside , near mercers-chappel , 1698. a sermon for the reformation of manners . rom . xiii . 4. for he is the minister of god , to thee for good — the temper of this our present assembly ought to be not only serious , but also mournful : for the occasion it hath reference to , is both very important , and most deplorable , and requires to be attended to , as with very intense consideration , so with deep sorrow . even rivers of tears running down our eyes , as the words are , psal. 119.136 . could not more than equal the sadness of the case , i. e. the same there mentioned ; because men ( as is meant by the indefinite they ) kept not god's law. that there should be such disorders in the intellectual world ! that reasonable creatures should be so degenerate , that 't is become hardly accountable why they are called so ! they are said to be constituted and distinguish'd by reason , but disdain to be govern'd by it , accounting their senses and their vices , their better and wiser directors . with us the case is yet worse ! that in a christian city and kingdom , the insolencies of wickedness are so high , tumultuate at such a rate , and so daringly assault heaven , that the rigor of laws , the severity of penalties , the vigilancy and justice of magistrates , with the vigorous assisting diligence of all good men , in their several stations , are more necessary than sufficient to repress them . the same considerations that should excite our zeal , ought also to influence our grief ; and the more apparently necessary it is , that all possible endeavours be used for redress , and the stronger and more convictive arguments can be brought to evince it , the deeper sense we ought to have of the evils that create this necessity , and the more feelingly we should lament them . and if this be the temper of this assembly and of all other , upon this occasion , this would give us measures , and set us right , as to the whole business of such a season . no body will then think it should be the business of the sermon , to please curious ears , or of the hearers to criticize upon the sermon , or that it ought to be my present business to complement the worthy persons that have associated on this account , how laudable soever their undertaking is . but it will be the common agreed business of us all , to take to heart the sad exigency of the case , to be suitably affected with it , and quickned to what shall appear to be our duty in reference thereto . and tho the words i have read do more directly respect the part and office of rulers , yet since there is that relation between them that govern , and those that are under government , that the duty of the one , will plainly imply , and connote the duty of the other . i shall so consider the words , as they may have a direct , or collateral reference to all sorts of hearers ; and do point out the duty , as well of them that live under government , as of them that govern. we are therefore to take notice , that the text admits , either of an absolute consideration , or a relative . absolutely considered , 't is an assertion ; relatively , it is an argument . as the introductive particle , for , shews . 1. for the absolute consideration of the words , as they are an assertion , we are to see what they assert . the person spoken of under the term he , is any ruler , supream or subordinate , as in that parallel text , which we may take for a comment upon this , is exprest , 1 pet. 2.13 , 14. submit your selves to every ordinance of man for the lord's sake , whether to the king as supream , or to governours sent by him , for the punishment of evil doers , and for the praise of them that do well . the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used in this context admit of the same extent . so among others , that great man grotius understands this place also , not only of kings and princes , but whosoever are the tutores status publici , ( borrowing that expression from seneca ) any that are to take care of the publick state , by whatsoever name they are designed . indefinitely , any magistrate whatsoever . that which is said of such a one , contains an account of the original , and the end of his office and power . the original of it , that he is the minister of god , which signifies he is , as such , to act only by his authority , deriv'd from him , as v. 1. there is no power but from god , and the powers that be , are ordained of god. which also implies , that such power is to be used for god. and that consequently god is to be the ruler's first and last : and he is to be subordinate to god , both as his principle and end. acting by his authority , he is by consequence to act for his interest . his minister , or servant is to serve him . but besides what is thus imply'd of the general and vltimate end of the magistrates power , in what is more directly said of the original of it ; we have also a more explicit account of the end of it , viz. the next , and more particular end , which is twofold . the end for whom , indefinitely exprest . for thee , i. e. for every , or any one that lives under government ; and by consequence , the whole governed community . for all the parts make up the whole . and further we have the end for what , viz. for good , the good of each individual , and of the whole community , as comprehending all the individuals . thus we see what the words contain absolutely considered , as they are an assertion . 2. we are to consider them relatively as they are an argument . so the particle , for , shews their relation , and directs us backward , where we shall see what they argue . and we find they are brought in to enforce the duty before enjoyn'd , which is twofold . primary , and more principal . conseqvential , deduced from the former . i. the primary duty is that v. 1. let every soul be subject to the higher powers , or to the powers that are above us . some blame the comparative expression , sublimioribus , higher , for which there is no pretence , from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that only signifies the powers mention'd , to be over us , whether in an higher or lower degree . let them be less or more above us , we are to be subject to them . ii. the subsequent duty is double , 1. that they are not to be resisted . a doctrine which from the terms of the context is capable of being so stated , as neither to be just matter of reproach or scandal to the wise and good , nor of sport and laughter to another sort of men. but that is not my present business . 2. that they are not to be ( unduly ) dreaded , or apprehended as a terrour , i.e. not otherwise , than ( in the design of their appointment ) they are so , viz. to evil works , and the workers of them , not to the good , v. 3. a fear of reverence is indeed due from all to their character , and the dignity of their station : a filial fear , that of children , for they are the fathers of their country ; not a servile , or that of slaves , except from such as are so ; evil doers , who are slaves of the vilest and more ignoble sort ; to their own lusts , that inslave their minds , which might otherwise enjoy the most generous liberty , under the meanest and more oppressive external servitude . the text , according to its immediate reference , is but an amplification of the reason alledg'd , why the magistrate is not to be look'd upon with terrour and affright , by any but such as resolve upon a profligately wicked course of life , not by such as intend only a course of well-doing . for , if thou be such , he is the minister of god to thee for good . his sword is only formidable when it fetches its blow from above , when it is bathed in heaven , as we may borrow the words , isa. 34.5 . when it is weilded according to divine appointment , and god and he concur in the same stroak . when it is otherwise , 't is true that the fallible or unrighteous humane ruler , may for well doing afflict thee , and therein do thee wrong , but he can do thee no hurt , even tho the stroak were mortal , luke 12.4 . for our lord forbids the fear of what is no worse . so said socrates of them that persecuted him to death , they can kill me , but cannot hurt me . who is it that can harm you ( saith a great apostle ) if ye be followers of that which is good , 1 pet. 3.13 . and 't is added , v. 14. if ye suffer for righteousness sake , happy are ye — and hath any man reason to be afraid of being happy ? but tho this be the more immediate reference of these words [ he is the minister of god to thee for good ] and is therefore [ not to be unduly feared , ] they do yet ultimately and more principally respect the grand precept first laid down , of being subject to the powers over us . which is evident , for that upon this very ground , and the intervening considerations , which further illustrate it , this same precept is resumed and prest upon conscience , and a necessity is put upon it , on the same account , viz. that because the magistrate , is the minister of god for good ; and is to be a terror to evil-doers , and hath a sword put into his hands for that purpose , which he is not to bear in vain , but must be the minister of god in this kind , viz. as a revenger , to execute wrath , upon such as do evil . that therefore we must needs be subject , and that not only for wrath , but also for conscience sake . this is therefore the principal relation of these words viz. as an argument to prove that he , the magistrate , is the minister of god to us for good ; that therefore we ought not only not to resist him , when he is doing his duty , nor be afraid of him when we are but doing ours ; but that we also ought to be subject to him ; and that , not only that we may escape wrath , but that we may satisfie conscience . this is therefore the relation , according whereto we shall consider these words , viz. as they are an argument to inforce the required subjection . which subjection that we may the more fully apprehend , 't will be requisite with the more care , to consider the propriety of the word , used to express it . it is a word that carries order , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the bowels of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 4. and with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies order under another , as of inferiours under superiours . it imports therefore not to be subject only , but subordinate and subservient . and the form wherein it is here used , admitting of its being taken not strictly in the passive sense , but in the middle , whereupon it may be indifferently capable of being render'd actively , viz. not only to be subordinate , but by your own act , and with your own design , subordinate your selves to the magistrate , come into order under him , as he is god's minister invested by him with power for such and such purposes . this without straining , carries the sense yet higher . and whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of known military import , and signifies the order of an army formed for battle , wherein every one knows his own rank , place and station , 't is as if it were said , take your place , come into rank , that you may , under the commander's conduct , in acie stare , stand in order of battle ; as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renderd to resist the ruler , is ex adverso in acie stare , to stand in rank , or in battalia against him . you are not only not to resist , but you are to assist , and in your place and station stand by him , whom god hath deputed to be his minister , as he is to promote common good , and be a terrour to them that do evil . this was the just claim and demand of that excellent prince , psal. 94.16 . who will rise up for me against the evil-doers , and stand up for me against the workers of iniquity ? this according to lexicographers of good note , is the import of that word , which we lay such weight upon , and accordingly very valuable expositors understand this place . by this time therefore you may see what place and order these words i pitch'd upon have in the series of the apostles discourse ; and thereupon what aspect they have upon the design for which we are met . pursuant whereto , they admit of being thus summ'd up . that for this reason , and under this notion , as the magistrate is to be a terror to them that do evil , and therein god's minister for good to them over whom he is set . it belongs to every soul , or to all persons under his government , to be each one in his station , and according to his capacity , actively and with their own design , subordinate and subservient to him herein . in speaking to this i shall shew . i. that the magistrate is god's minister , upon the mention'd account . ii. that therefore such duty is incumbent upon all that live under government . the former whereof is a doctrinal proposition ; the other the vse of it . 1. that the magistrate is the minister of god , for the good of them over whom he is set . this we are to consider by parts . that 1. he is god's minister . hereof none can doubt , who doubt or deny not the being of god. his being god's minister signifies his deriving his power from him . who else can be the fountain of power , but he who is the fountain of all being ? 't is true , the governing power hath not been always derived the same way ; but it hath been always from the same fountain . when god was pleased to have a people within a peculiar sort of inclosure , more especially appropriate to himself , he was very particular in signifying his will concerning all material things that concern'd their government . what the form of it should be . what persons should govern ; or in what way the power and right to govern should descend and be convey'd to them . what laws they should be govern'd by . what the methods should be of governing according to those laws . since , it is very evident , much is left to the prudence of men , always to be directed by general rules of equity , and , as these allow , by immediate interpositions of his own providence . i resolve this discourse shall be involv'd in no controversies ; and therefore shall not determine , nor go about to dispute , as to what is so left , how much or how little that may be . but it is plain and indisputable that the governing power he reserves and claims to himself , i. e. not to exercise it himself , immediately , in a political way , but to communicate and transmit it to them that shall . so that in what way soever it is deriv'd to this or that person , or under whatsoever form , the conferring of it he makes his own act , as we find it said to nebuchadnezzar , dan. 2.37 . the god of heaven hath given thee a kingdom . and he is told , c. 4.32 . the most high ruleth in the kingdoms of men , and giveth them to whomsoever he will. and so much you see is in this context asserted to him over and over . two things are plain in this matter . that it is the mind of god there should be such a thing as magistracy and government in this world. and again , that men shall be governed by men ; by some of other of themselves ; who shall be , as the text speaks , god's ministers . as he is the original of the governing power , the administration shall be in them . and of the mind of god in both these there is sufficient indication by the very law of nature . how is it conceivable such sentiments should be so common , if they were not from a common cause ? he seems to me to have determin'd well if it be considered in what way the course of nature is now continued , and by whom all things consist , that makes the governing power to be from god , as the author of nature . and that tho government as it is such and such be juris humani , it is juris divini , absolutely consider'd , or as it is government . it was most apparently a thing worthy of god , when he peopled this world with such a sort of creatures as man , to provide for the maintaining of common order among them , who without government were but a turba , a colluvies , as a noted heathen speaks on a different account , a rout of men. had man continued in unstained innocency , 't is concluded on all hands there must have been a government among them , i. e. not punitive or coercive for which there could have been no occasion , but directive , and conservative of superiority and inferiority , as it is also even among the angels of heaven , where are no inordinate dispositions to be represt . much more is government in the severer parts of it , necessary for lapsed man on earth ; the making of restrictive laws , and governing by them . and , that god should design the governing of men by men , was also most agreeable to the perfections of his nature , especially his wisdom and his goodness , considered in comparison to the imperfection of this our present state. when the government over israel was a theocracy , god used the ministry of men in the management of it . that it should be his ordinary stated course to govern by voices or visions , or by frightful appearances such as those on mount sinai , had been very little suitable to this our state of probation ; as his accurate wisdom we find hath determin'd . and was less agreeable to his benignity and goodness , which would not amazingly terrifie , where he design'd more gently to admonish and instruct . hence had he regard to their frailty who so passionately supplicated , let not god speak to us lest we die . and this his compassionate goodness we are led to consider , being next to treat of the end of this his constitution , viz. 2. that the magistrate is god's minister to men for their good. next to the sweet airs and breathings of the gospel it self , where have we a kinder or more significant discovery of god's good will to men ! here we are to stay and wonder , not to assent only but admire ! to behold the world in a revolt ! the dwellers on earth in arms against heaven ! and the counsels that are taken above are how to do them good ! how god-like is this ! how suitable to magnificent goodness ! or beneficent greatness ! being secure from hurt by their impotent attempts ; and when revenge was so easie ; to study not only not to harm them ; nor also how they might less harm and mischief themselves , but how to do them good ! this was every way great , and most suitable to the greatness of god , wherein it falls into conjunction with so immense and absolute goodness as doth beyond what any created mind would ask or think . this imports not implacableness , or destructive design towards the generality of mankind , but great benignity even to every soul in as full extent as the command runs to be subject to the higher powers . this is we find another medium by which god testifies , or leaves not himself without witness , besides what we have elsewhere , that he gives men rain from heaven and fruitful seasons . the most compassionate eye of god beholds men under the power of vicious inclination , bent upon destructive ways ; whereas by the course of nature , which he hath fix't , he should give them ordinarily competent time , as he hath given them breath and being and all things , acts 17. that they might seek after him and labour to feel and find him out ; they live in a contemptuous neglect of him , and are cruel to themselves , oft shorten their own time , live too fast , and make too much haste to dig their own graves , and turn their habitation into a charnel-house ; yea even bury themselves alive in stupifying sensuality and vice , he though provok't hastens not their destruction more , by sudden revenge . he animadverts not upon them by flames , and thunderbolts , nor amazes them by astonishing appeaances . his terrors make them not afraid . he only cloths some from among themselves with his authority , who shall appear on the stage with them , as gods among men , resembling themselves in humane nature , and god in power , as they should in other godlike excellencies ; if men would so far co-operate towards their own welfare as they ought ; that by such gentler methods some stop might be put to the stream , and flood of miseries wherewith otherwise unrestrained wickedness is continually ready to deluge the world. the magistrate is herein an instrument of good , and of wrath at once . these two things disagree not , to be a minister for good , and to execute wrath. this latter is said in conformity to vulgar apprehension . because when men afflict one another , 't is usually the effect of wrath , when a fixt , though most sedate and calm resolution to punish , hath the same effect , this most different cause is call'd by the same name . in this allusion is wrath ascrib'd to god , the most serene and dispassionate of all beings . and hence , they who represent him among men in authority , ought in this respect to be god-like too . magistratus non debet irasci . judges ( as cicero most aptly speaks ) ought to be legum similes , like the laws themselves , which are moved by no passion , are angry with no man , but keep one steady tenor , so as neither to despite an enemy , nor indulge a friend . to this temper it well agrees , to design good ( as in lancing a tumor ) where one does a present hurt . two ways may punishment be a proper and apt , tho it be not always an effectual means of doing good . 1. as it may work the good of the offenders themselves . to which it hath in it self , a tendency , if the disease be not so strong and stubborn as to defie the remedy . as it puts them upon reflecting , and should awaken in them their considering power . as in the matter of treason against a rightful power , deliberasse est descivisse , to deliberate whether to be loyal , or no , is to revolt . so it is in the just and glorious rupture that is to be made of the bonds of vice , whereby men are held as slaves under the vsurped power of the devils kingdom . if once they come duly to consider , they will disdain so vile a servitude . when they meet with a check in their way , it may occasion them to check themselves , and consider their ways . no external means do any good to the minds of men otherwise than as they themselves are engag'd , drawn in and made parties , in some sense , against , but ( as we are compounded , in an higher and nobler sense ) for our selves . this comes in , as one , among external means of that kind , as do give some present vneasiness , but in order to after advantage . it afflicts 't is true , and no affliction is , for the present joyous , but grievous , but yields afterwards , a peaceable fruit. when the magistrates power is call'd a sword , it signifies its business is to wound ; but as wounds are generally painful , some are sanative , healing wounds , and so are these designed , and apt to be . they vex a while , but vexatio dat intellectum . it rouzes the understanding , and is most apt to do so to good purpose , in plain and undisputed cases ; and where there is no pretence for conscience in the cause one suffers for . where indeed a formed and fixed judgment of conscience , once hath place , for the practice which exposes a man to suffering , mulcts , and prisons , gibbets , and faggots , are very improper means of illumination ; or of publick vtility , if the civil peace , and the substance of religion be not hurt by such practice . and the sincerity of that conscience is much to be suspected , that is ever altered by such methods . but no man will pretend it is against his conscience , not to be drunk , not to debauch , or to be sober , chaste and vertuous . therefore a man's way lies open to that consideration which is most immediately to influence his practice , to correct a lewd , and begin a regular good course . he needs not be detain'd with any subtle disputes , or be put to solve perplext doubts , or answer specious arguments and objections . it is obvious to him to bethink himself , what a strange sort of anomalous creature am i become ; whom the law of mine own nature remonstrates against ? how degenerate a thing ! that have forsaken my own noble order of intelligent creatures , to herd with brutes ! that have made my self unfit for humane society , otherwise than as one that must bear a mark , wear a disgraceful scar from the wound of a sword , not that of a publick enemy , or my own , but a sword drawn in defence of the sacred rights of god , and to vindicate the honour of mankind ! and hereupon , if the crime be not capital , with the concurrent use of other appointed means , and the blessing of god upon all ( from whence only the good issue can be hoped for ) may a vicious person be so reclaimed , as to become of great use in the world. yea , and if the crime be capital , such as that the criminal survives not the punishment , but the sword of justice must cut him off from the land of the living ; our charity will not let us doubt but there have been instances wherein a prison and arraignment , and the sentence of death have been the blest effectual means to the offendors , of their escaping the more terrible sentence , and of obtaining eternal life . but however , tho the ministry of civil justice doth often fail of its most desirable effects , as to the particular persons that suffer it ( as even the ministration of the gospel of grace proves also ineffectual to many . ) yet 2. it is not only apt , but effectual to do much good to others , and generally to the community . punishment is justly said to be in its proper design medicinal to the delinquents : yet not always in the event * . but the common good , it may serve , when contumacious offendors perish under the deserved infliction of it . this was the thing design'd by the righteous judge of all the earth , when he gave so particular directions how to punish offendors in such and such kinds , that others might hear and fear and do no more so wickedly . and in all equal government , 't is the design of poenal laws that the terror might reach to all , the punishment it self , but to a few . and when the utmost endeavours that can be used , shall have had that happy success to reduce a vast number of offenders to a paucity , we should rejoyce to see that there needed to be but few examples made in such kinds . in the mean time , where this sword of the lord , in the hands of his ministers of justice , is unsheathed , and used according to the exigency of the case , it is an apt and likely means to have an happy effect for the good of the community , both as it may put a stop to the prevailing wickedness of men , and may avert from a nation the provoked wrath of god. 1. as it may give some check to the daringness and triumph of vnrebuked wickedness , which indeed , naturally carries in it a pusillanimous meanness , and a vile abjection of mind , so as no where to insult , but where it meets , in those who should oppose it , a timorous fainting and succumbency . it so far resembles the devil , whose off-spring it is , that being resisted it flees . when men find that while they dare to affront the universal ruler , and offer indignities to his throne ; there are those , that , cloathed with his authority , and bearing his character , dare to vindicate the injury : when they feel the smart and cost of open wickedness , it will , no doubt , become at least , less open , and seek closer corners . they will not long hold up the head , in so hopeless and deplorate a cause , that can afford them no support , no relief to their abject sinking spirits , in suffering for it . what encouraging testimony of conscience can they have , that not only act from no direction of conscience , but in defiance of it ? what god can they hope , will reward their sufferings which they incur by highest contempt of god ? and if such gross immoralities be somewhat generally redrest , as more directly fall under the magistrates animadversion , how great a common good must it infer , inasmuch as those evils , in their own nature , tend to the detriment , decay , and ruine of a people where they prevail ? they darken the glory of a nation which how great a lustre hath it cast abroad in the world , from the romans and spartans , and other civilized people ! when their sumptuary , and other laws , were strictly observed , that represt undue excesses ; and when temperance , frugality , industry , justice , fidelity , and consequently fortitude and all other vertues excell'd , and were conspicuous among them . it were a great thing we should have to transmit to posterity , might we see england recover its former , or arrive to the further glory which it is to be hoped it may acquire in these kinds ! yea and the vices which are endeavoured to be redrest , are such as not only prejudice the reputation , but the real welfare of any nation . profane swearing tends gradually to take away the reverence of an oath ; which , where it is lost , what becomes of humane society ? and more sensual vices , tend to make us an effeminate mean-spirited , a desident , lazy , slothful , unhealthful people , useless to the glorious prince , and excellent government we live under , neither fit to endure the hardships , or encounter the hazards of war , nor apply our selves to the business , or undergo the labours that belong to a state of peace , and do consequently tend to infer upon us a deplorable , but unpitied poverty ; and ( which all will pretend to abhor ) slavery at length . for they are most unfit for an ingenuous , free sort of government , or to be otherwise governed than as slaves or brutes ; who have learnt nothing of self-government , and are at the next step of being slaves to other men , who have first made themselves slaves to their own vitious inclinations . thus are such liable to all sorts of temporal calamities and miseries in this world. besides , what is of so far more tremendous import , that the same vile and stupifying lusts , tend to infer an utter indisposition to comport with , or attend to the glorious gospel of the blessed god , and so to ruine mens hopes for the other world , and make their case unconceivably worse , in the judgment of the great day , than theirs of tyre or sidon , sodom , or gomorrha . but how much may a just , prudent , well-tempered vigilancy and severity do , towards the prevention of all this ? and so much the more , by how much publick animadversions , shall render the things men incur punishment for , not only in common estimate , vnrighteous , but ignominious things . that principle of shame in the nature of man , if by proper applications it were endeavoured to be wrought upon , would contribute more to the reforming a vitious world , than most other methods that have ever been tried to that purpose . 't is a tender passion , of quick , and most acute sense . things that are thought opprobrious , have so sensible a pungency with them , that ( tho all tempers are not herein alike ) many that can feel little else , reckon a disgrace , an unsufferable thing . and i little doubt but if punishments for grosser vices , were more attempered to this principle , they would have much more effect . this hath been too much apprehended by the vsurping god of this world. this engine he hath made it his business to turn , and manage to the contrary purpose , to drive or keep serious religion out of the world , yea to make men asham'd of being sober , temperate and regular in their conversation , lest they should also be thought religious , and to have any thing of the fear of god in them , and make them debauch , to save their reputation . a plain document to such as covet to see a reformation of manners in our days , what course ought to be endeavoured in order thereto . a great apprehension to this purpose that noble pagan seems to have had , who enquiring whence legislation had its rise , from some man or from god ; and determining from god , if we will give the most righteous judgment that can be given ; doth elsewhere write to this effect , that jupiter pitying the miseries of men , by their indulgence to vice , lest mankind should utterly perish , sent mercury to implant in them , together with justice , shame as the most effectual means to prevent the total ruine of the world. and so inseparable is the connexion between being wicked and being miserable , that whatsoever molestation and uneasiness tends to extinguish dispositions to wickedness , ought to be reckoned given with very merciful intentions . it is no improbable discourse which an ingenious modern writer , * hath to this purpose , ( for i pretend not to give his words , not having the book now at hand ) that tho the drowning of the world was great severity to them who did then inhabit it , yet it was an act of mercy to mankind . for hereby ( he reckon'd ) the former more luxuriant fertility of the earth , was so far reduc'd and check'd , as not , so spontaneously , to afford nutriment to vice ; that men in after time , must hereby be more constrain'd to labour and industry , and made more considerate , and capable of serious thoughts ; and that when also they should find their time by this change of the state of the world naturally contracted within narrower limits , they would be more awakened to consider and mind any overtures , should be , in following time , made to them in order to their attaining a better state in another world ; and consequently the more susceptible of the gospel , in the proper season thereof . if god were severe with so merciful intentions , what lies within the compass of these ministers of his justice , appointed for common good , ought certainly to be endeavoured ; in imitation of him , whom they represent . 2. the administration of punitive justice , when the occasion requires it , tends also to the common good , as it may contribute towards the appeasing of god's anger against a sinful people , and the turning it away from them . what may be collected from that noble instance of phinehas's heroical zeal , upon which a raging plague was stay'd , compar'd with the effect which ahab's humiliation , and nineveh's repentance had in averting temporal judgments , would signifie not a little to this purpose . but i must pass to the second head of discourse proposed , viz. to argue and enforce from hence the duty incumbent upon all , under government , as their several stations and capacities can admit , to be , in due subordination , assisting and serviceable to the magistrate , as in executing punitive justice , he is the minister of god for good . and this ( as hath been said ) is to be the vse of the former part of the discourse , which will answer the design of the apostles discourse , and agree to the natural order of the things discoursed in this context . for [ the magistrate is the minister of god for good , to us ] is a doctrine . and [ let every soul be subject or subordinate to him , accordingly ] an exhortation which was at first propos'd , and is afterward resumed and prest , v. 5. as of absolute necessity from that doctrine . wherefore 't is necessary that we be , or we must needs be subject . there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put upon it , a cogent ineluctable necessity , arising even from hence , viz. from this doctrinal assertion as it is propos'd , and as it is afterward applied to this purpose , we are not to be dispens'd with in the case , but we must every one do our parts , in subordination to the magistrate , and that not only for wrath , but for conscience sake . we shall therefore shew , i. what duty we who are in private capacities are exhorted to . ii. shew the strength of the apostles argument , as it is propos'd in the text , and amplify'd in what follows , to engage us to that duty . first , for the duty we are exhorted to , that we may understand what it is , i shall only premise some few plain things , and then leave it to your selves to judge , and conclude what it is , and cannot but be . 1. it is plain , private persons are not to do the magistrates part , are not to invade his office , or usurp his authority , they are to act but in subordination to him , as their charge given them plainly imports . 2. they are not only not to oppose him . as the former would be too much , this would be too little . the arguments us'd to enforce it , import much more . what because he is the minister of god for good , and to me , am i therefore only not to oppose him ? can it be thought there should be such an apparatus of argument , to draw from it so faint and dilute an inference ? ought not every man so far to reverence god's authority as to endeavour it may not lose its design ? and ought not every man to co-operate to a common good , wherein each man claims a part ? 3. it is not only to save my self from punishment , by not doing the evil which would expose me to the stroke of the sword. for my duty , i am to do , not only for wrath , but for conscience sake , which plainly respects god and his authority and interest , which i am to obey and serve . and i am to endeavour not only that he may not be a terrour to me , as an evil-doer , but that he may be a terror to them that are such . 4. somewhat positive is manifestly carried in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to subject or subordinate my self to him , under this very notion , as the minister of god for good . is this doing nothing ? he is plainly said to be the minister of god for good , under this special notion , as he is the administrator of punitive justice , viz. as he bears the sword , and is to be a terrour to evil-doers . i am so to subordinate my self , as that herein he may effectually serve the end of his office , and not bear the sword in vain . now upon all this , judge you your selves what is it that is left to be my duty in a private capacity , that is less than the magistrates part ; more than the mentioned negatives , and yet so much , as whereby i am to take care to my uttermost , that he may do good in his office of punishing wickedness ? so as that his doing his duty must some way depend upon my doing mine , and be the effect of it , or of theirs who are in like circumstances , and so but under the same common obligation with me , so that ordinarily his duty cannot be done , without any care or concern of theirs or mine . what , i say , can it be less than to bring punishable matters under his cognisance ? otherwise , if no obligation lie upon private persons , to this purpose , he will only be to punish such wickedness as he beholds with his own eyes . and then how narrow will his precinct be ? what multitudes of magistrates must there then be ? and what a monster thereupon would the body politick become ! but here if any man ask me the question ( because what is to be done herein is to be done for conscience sake ) am i bound in conscience to discover to a magistrate all the evil that i know by any man that is justly punishable by law ? to this i shall only at present say , that cases of conscience can only be with judgment resolv'd in hypothesi , and with application to this or that person , when material circumstances , relating thereto , are distinctly known . i must have clear grounds if i will conceal such a man 's punishable fault , upon which i may judge , that more good is likely to be done to his soul , that the honour of god and the publick good , will be more served by the concealment , than by the discovery , and the government not hurt , or endangered . but if the crime be such as is national , and imports contempt of god and his laws , and in reference whereto , the offender expresses more shame of the punishment than of the fault , and i will yet , upon private respects , to him or my self , conceal it , i shall herein while i pretend conscience in the case , cheat my conscience and not satisfie it . and i add in reference to this case . let any man that would exempt his conscience from any sense of obligation to endeavour the punishment of offenders in the mention'd kinds , take great care he do not ground his concealment upon other , than very peculiar grounds , or not common to him , with any other man in a like case . is it because such a one is my friend ? or he may bear me a grudge ? or i may lose his custom , & c ? these are things so common , that guiding my self by such measures , is both to overthrow magistracy and conscience too . upon the whole , therefore , what is ordinarily a private man's duty in such cases , is sufficiently evident . therefore , secondly , let us see the force of the apostles arguings to engage us to it . 1. that the magistrate , as he is the dispenser of punitive justice , is god's minister . 't is the authority of god , that he is invested with . he hears a sword , which god hath put into his hand . is that authority to be eluded , and made to signifie nothing ? is that sword to be born in vain ? what an awe should this lay upon our spirits ? it is therefore to be serv'd for conscience sake , which hath principal reference to god. we need not here dispute whether humane laws bind conscience . no doubt they do , when they have an antecedent reason or goodness . if men command what god forbids , the apostles make their appeal to enemies as judges whom they were to obey . he is the minister of god for good , not for hurt , or for no good . 't is a perverting of god's authority , to do mischief by the pretence of it , a debasing it , to trifle with it . but the question is out of doors , when humane laws are but subsidiary to divine , and enjoyn the same thing . and as that celebrated saying of st. austin is applied by him to the former case of a supposed contradiction of the proconsuls command to the emperor 's for disobeying the inferiour , 't is equally applicable , as fortifying the obligation , to obey both , when they are co-incident . and this consideration can be insignificant with none but such as say in their hearts , there is no god , that think this world hath no vniversal sovereign ruler , or no lord over it ; and it might as well be supposed to have no intelligent maker , to have become what it is by chance . an imagination which the most vicious that make any use of thoughts , begin to be asham'd of , and have therefore thought fit to quit the absurd name of atheist , for the more accountable , as well as more convenient name of deist . but then it 's strange , they should not see the consequence from maker to ruler , and from god's having made this world , to its being under his present government , and liable to his future judgment . or that , from any just apprehension of the nature of god , they should not collect so much of the nature of their own souls , as to judge them capable of subsisting out of these bodies , and in another world , and consequently , of their being liable to a future judgment , for what they have been , and done in this ! or that a being of so much wisdom and goodness in conjunction with power , as to have made such a world as this , and such a creature as man in it , should not have made him for nobler ends than are attainable in this world ! if any of themselves had power enough to make such another sort of creature , and furnish him with faculties capable of such acquisitions and attainments only to fetch a few turns in the world , and form plots and projects in it , that must , with himself , shortly come to nothing ; they would have little cause to boast of the performance : they would have cause to be asham'd of it . to use so unconceivable a power , only to play tricks , that neither themselves , nor any one else should ever be the better for ! and tho they might , hereby , a while amuse the world , they would gain little reputation of wisdom , or goodness above other men , by being the authors of so useless a design , that would at length appear to have nothing of design in it . for finally it terminates in mere nothing . but the great god hath not left himself without witness . the illustrious characters of his godhead shine every where . he doth insist upon , and will assert his rights in this lower world. 't is a part of his creation , tho a meaner part . he rules in the kingdoms of men , and he that rules will judge . the jests and laughter of fools , will not overturn his throne . they that have taught themselves to turn his laws , and the whole frame of his government over the world into ridicule ; because 't is to be hoped they do not use to laugh always , should be advised by a wise and great man , in his time , then to judge of their jest , when they have done laughing , sometime they will have done . and should consider that he , to whom it belongs , will judge over their heads as he will over us all . and if his throne and government are as insolently as they are vainly attempted against by many , and the most connive , we shall all be taken for a combination of rebels against our rightful lord. it will be an heavy addition , to be partakers of other mens sins , when every one hath more than enough of his own . let me ask , would you not dread to be found guilty of misprision of treason against the government under which we live ? why doth the fear of the great god ? and the dread of being found accomplices against him , signifie less with us ? and what means it , that the charge of punishing great offenders is given to the community thou , every individual , as in the text , thee , all the individuals making up the community ? thou shalt not suffer a witch to live , exod. 22.18 . and so for the idolater , thou shalt bring forth that man or woman , and stone him — deut. 13.13 , 14. chap. 17.2 , 3 , 4 , 5 , 6. is it that all the people were magistrates ? no , but that it was not to be supposed , that so horrid impieties could long escape unpunish'd , but by the peoples , as well as the magistrates , neglect , upon which all would be taken as conspirators against the great lord of all . 2. take the other part of the argument , that the magistrate is god's minister [ for good to us . ] is it enough for us not to hinder ? are we not all oblig'd in our stations to promote our own , our neighbours , and the common good ? our own , as we keep our selves from being accessaries . our neighbours , offending , as we contribute our endeavour , that they may be less wicked , and ( which we should further design ) that they may become good . our unoffending neighbours : for if grosser wickedness rule without controul , who that are pious , sober , and vertuous can long live , in peace , by such ill neighbours : we are for this directed to pray 1 tim. 2.1 , 2. for rulers , even all that are in authority , that we may live peaceable and quiet lives in all godliness and honesty . and what we are to pray for , we do that ludicrously , if we endeavour it not too . besides that the untainted , as yet , are liable to worse hurt , by the contagion of their example . and the common good is many ways to be serv'd , as hath been shewn . how laudable an excellency among noble-minded pagans was love to their country ! and even in this way to serve the common good was reckon'd by them a praise-worthy thing . he ( saith one of them ) that doth no harm is honourable , but he is worthy of double honour that prevents it . and he that assists the magistrate in punishing it , is most honourable , and far excels all his other citizens . so far were they from thinking it an ignominious thing , to bring offenders to punishment , and especially for impieties , or whatsoever signified a contempt of religion . such regard they had to the honour of their gods , who were no gods. shall we reckon the true and living god to deserve from us , less regard to his violated honour ? the common good , which in this way we are to promote , is so common , as all good men can , without scruple , concur in the design . and blessed be god , they so generally do so . we have the greatest encouragement hereto by considering the immediate fountain of the magistrates power and office , our glorious and ever blessed redeemer and lord , to whom all power is given in heaven and earth , by whom kings reign , who is head of all things to the church , and through whom , the divine goodness flows towards a lost world. this infers an obligation upon all that bear the christian name , to serve the proper ends of this branch of his power , as they have , in general , to acknowledge him for lord and christ. they who , therefore , make it their business to promote this design do not , herein , serve the interest of a party , but the interest of the vniversal ruler , of our blessed redeemer , and of mankind . and they who are agreed , with sincere minds , upon so great and important an end , as the serving this most comprehensive interest , are agreed in a greater thing than they can differ in . to differ about a ceremony or two , or a set of words , is but a triffle , compar'd with being agreed in absolute devotedness to god , and christ , and in a design , as far as in them lies , of doing good to all . an agreement in substantial godliness and christianity , in humility , meekness , self-denial , in singleness of heart , benignity , charity , entire love to sincere christians , as such , in universal love to mankind , and in a design of doing all the good we can in the world , notwithstanding such go under different denominations , and do differ in so minute things , is the most valuable agreement that can be among christians . they that are thus agreed , are more one , and do less differ in the temper and complexion of their minds , from one another , than they who are never so much agreed in being for or against this or that external form , or mode of religion ; but are full of envy , wrath , malice , bitterness , falshood , do differ from them all , and from all good men. and i doubt not , when god's time comes of favouring zion , we shall have churches constituted by congregating what is of one kind , such as ( for the main ) are of one mind , spirit , character , and temper , and severing whatsoever is of a different kind , and quite alien hereto . and cease to have them constituted by what is unnecessary , much less by what is inconsistent with their very being . pride , ambition , vain glory , and a terrene spirit , with carnal self-design , will not always prevent this . heaven will grow too big for this earth ! and the powers of the world to come , for those of this present evil world. in the mean time let us draw as near one another as we can . and particularly unite in the most vigorous endeavour of carrying on this excellent design , which is now before us . and let it be with a temper of mind , agreeing with god's kind design towards men , in appointing the magistrate to be his minister to them , i. e. for the doing them good . let it be with minds , full of all goodness , in conformity to the original first good , from whom , as such , this constitution proceeds . despond not , as apprehending the stream is too strong , and there is no good to be done . that is to yield the day to victorious wickedness . it is to give vice the legislature , to let it be the law of the age , and govern the world : and it is to give up our selves and our nation , to perish , as a lost people . let us not be lost , before we are lost . much good hath been done in this kind heretofore . there was a time when ( at antioch ) the severity of the magistrate was much regretted in the reign of that great prince theodosius , and upon an ill occasion , the contemptuous subversion of his statues . this cost chrysostom divers orations or sermons to the people while yet presbyter there . in one whereof he asks them , what hurt had the terror of the magistrate done them ? it hath shaken off our sloth , made us more honest , diligent , industrious . he had told them above , and tells them after , they ought to give god thanks for it , that now there was not one drunken person , or one that sang lascivious songs to be seen . their city was become as a chaste matron , where great wantonness before did generally appear . your exp●●ience hath told you , much hath been do●● . you are still getting ground . god hath , we are to hope , effectually engag'd the government in this blessed design . in subordination thereto , go on with alacrity . let me finally set before your eyes , the instructive practice of that excellent prince jehosaphat , in a like case , 2 chron. 19. when he was bringing back the people to the lord god of their fathers , v. 4. and had set judges in the land , warning them to take heed as being to judge not for men , but for the lord , v. 6. which shew'd they were not mere matters of meum and tuum only , they were to judge in , but matters immediately relating to the interest and honour of god , for he distinguishes the judgment of the lord , and controversies , v. 8. he charges all to whom he spake , as they were severally concerned ( and they were not concerned all alike ) to do their work , v. 9. in the fear of the lord faithfully , and with a perfect heart ; and concludes as i do , with these words , v. 11. deal couragiously ; and the lord shall be with the good . finis . notes, typically marginal, from the original text notes for div a44696-e180 suar. de leg. lib. 3. c. 3 , 4. * aquin. sum. 1 , 2 dae . q. 87. plato . de leg. lib. 1. in protag . * dr. woodward's essay . ld. verulam's instaur . mag. plat. de leg. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a letter to a friend concerning a postscript to the defense of dr. sherlock's notion of the trinity in unity, relating to the calm and sober enquiry upon the same subject howe, john, 1630-1705. 1694 approx. 63 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a48160 wing l1639 estc r3143 13672526 ocm 13672526 101170 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. a48160) transcribed from: (early english books online ; image set 101170) images scanned from microfilm: (early english books, 1641-1700 ; 792:30) a letter to a friend concerning a postscript to the defense of dr. sherlock's notion of the trinity in unity, relating to the calm and sober enquiry upon the same subject howe, john, 1630-1705. [2], 57, [5] p. printed by j. astwood for tho. parkhurst ..., london : 1694. written by john howe. cf. nuc pre-1956. advertisement: [5] p. at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sherlock, william, 1641?-1707. -defence of dr. sherlock's notion of a trinity in unity. howe, john, 1630-1705. -calm and sober enquiry. trinity -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 jonathan blaney sampled and proofread 2005-01 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a letter to a friend , concerning a postscript to the defence of dr. sherlock's notion of the trinity in unity , relating to the calm and sober enquiry upon the same subject . london , printed by j. astwood for tho. parkhurst at the bible and 3 crowns at the lower end of cheapside , near mercers-chappel , 1694. a letter to a friend , &c. sir , i find a postscript to the newly published defence of dr. sherlock 's notion of the trinity in unity , takes notice of the enquiry concerning the possibility of a trinity in the godhead . he that writes it seems somewhat out of humour , or not in such as it is decent to hope is more usual with him : and i can't guess for what , unless that one , whom he imagines a dissenter , hath adventured to cast his eyes , that way that he did , his . but for that imagination he may have as little ground , as i to think the dean's defender is the dean : and as little as he had to say the enquirer took great care that no man should suspect that he favours the dean in his notions , where he is quite out in his guess ; for the enquirer took no such care at all , but nakedly to represent his own sentiments as they were , whether they agreed with the dean's , or wherein they differ'd : and really cares not who knows that he hath not so little kindness either for the truth or for him , as to abandon or decline what he thinks to be true for his sake , or ( as he express'd himself p. 29. of that discourse ) because he said it . but the defender represents the dean as much of another temper , and that he will thank him for not favouring him in his notions . but yet he says , that tho' the enquirer doth not in every particular say what the dean says , yet he says what will justifie him against — the charge of tritheism . and is there any hurt to him in that ? what a strange man doth he make the dean ! as if he could not be pleased unless he alone did engross truth ! will he thank a man for not favouring his notions , and yet would blame him for not saying in every particular what he says , tho' he say what will justifie him against the heaviest charge fram'd against him ! may one neither be allow'd to agree with him , nor disagree ? but sir , the defender's discourse hath no design ( nor i believe he himself ) to disprove the possibility of a trinity in the ever blessed god-head . therefore the enquirer is safe from him as to the principal design he is concerned for , it is all one to him if it still appear possible in what way it be so represented , that is intelligible , consistent with it self , and with other truth ; so that it is hardly worth the while to him , further to enquire whether the dean's hypothesis or his be better , if either be found unexceptionably , safe and good . but because the defender hath , to give preference to the one , misrepresented both with some appearing disadvantage to the cause it self , what he says ought to be considered . and the whole matter will be reduced to this twofold enquiry : 1. whether the enquirer hath said more than the dean , or more than is defensible , of the distinction of the sacred three in the godhead . 2. whether the dean hath said so much as the enquirer , or so much as was requisite of their union . 1. for the former , the defender , p. 103. mentions the dean's notion of three infinite minds or spirits : and makes the enquirer to have been proving three spirits , three distinct essences , three individual natures , in the godhead ; and then adds — for my part , i cannot take where the difference is , unless it be in the term infinite . 't is indeed strange the enquirer shou'd have said more than the dean , if there were no difference , unless in the term infinite , wherein he must have said infinitely less . but he at length , apprehends another difference , tho' he after labours to make it none , viz. that the enquirer disputes , but asserts nothing , and he fancies he doth so to shelter himself from the animadverter , of whom he says he seems to be terribly afraid — here he puts the dean into a fit of kindness and good nature , allowing the enquirer to partake with him in his fears , tho' not in his notions , as more sacred . but he herein understands not the enquirer , who if he had been so terribly afraid , could very easily have said nothing : and who was really afraid of a greater animadverter , thinking it too great boldness , under his eye , to speak confidently of his own peculiarities , and that ly folded up in so venerable darkness . he thought it enough , in opposition to the daring person ( whosoever he was ) with whom he was concern'd that so peremptorily pronounc'd the trinity an absurdity , a contradiction , nonsense , and an impossibility , to represent whar he proposed as possible for ought he knew . and now the defender will have the dean to have done no more . and with all my heart let him have done no more , if he and his animadverter , and the rest of the world will so agree it : but he will have the enquirer to have done more , and to be much more exposed to the charge of tritheism , by asserting three distinct essences , three individual natures , and three spiritual beings in the godhead . this is indeed very marvellous , that the enquirer should expose himself to the charge of tritheism by asserting all this , when but a few lines before upon the same page , he is said to have asserted nothing ! but he may as well make the enquirer in asserting nothing to have asserted all this , as the dean in asserting all this to have asserted nothing . and where the enquirer hath said in express words that the sacred three are three distinct substances i can't find : and we must in great part alter the common notion of substance to make it affirmable of god at all , viz. that it doth substare accidentibus , which i believe the dean will no more than the enquirer suppose the divine being to admit . but 't is true , that there is somewhat more considerable in the notion of substance , according whereto , if the dean can make a shift to avoid the having of any inconvenient thing proved upon him by consequence , i hope the enquirer may find a way to escape as well . but whereas he says the dean allows but one divine essence , and one individual nature in the godhead repeated in three persons , but without multiplication , as he says he had already explained it . this hath occasion'd me to look back to that explanation , and if he thinks the allowing but one divine essence , and one individual nature in the godhead , will agree with what the dean hath said in his vindication , i shall not envy him , nor ( now ) go about to disprove it . but i confess i see not how it can agree with what the defender says in this his explanation it self , when p. 23. he tells us the son is the living subsisting image of the father , and the image and the prototype can not be the same but must be two . no man is his own image , nor is an image the image of it self . and he adds , this is so self evident , &c. but whereas the distinction all this while might be understood to be but modal , and that appears to be the defenders present ( what ever was the deans former ) meaning , that the three subsistences differ only in their different manner of subsisting , yet with this meaning his other words do little agree , for he plainly asserts a real distinction of three in the same individual numerical nature . and who did ever make a real distinction to be but modal ? more expresly he had said before p. 18. the divine nature is one individual nature , but not one single nature , for one single nature can be but one person whether in god or man. i shall not here discuss with him the criticism upon which he lays so mighty stress of one individual nature and one single nature , but take the terms he chooses , and if the divine nature be not one single nature , it must be double , it must be triple . and what doth this come to less than three natures ? unless all ordinary forms of speech must be quite abandon'd and forsaken . and wherein doth it come short of what is said by the enquirer ? p. 50. and 51. this term individual must ( in the case now supposed , as possible not as certain ) admit of a twofold application either to the distinct essence of the father , or of the son , or of the holy ghost ; or to the entire essence of the godhead , in which these three do concurr . each of these conceived by it self , are ( according to this supposition ) individual essences , but conceived together they are the entire individual essence of god , for there is but one such essence and no more , and it can never be multiplied nor divided into more of the same name and nature . duplicity , triplicity , are admitted ; simplicity rejected , if ( simple and single be of the same signification . ) where is the difference , but that the one thinks absolute omnimodous simplicity is not to be affirmed of the divine nature , as he often speaks . the other says downright , it is not single or simple without limitation . the one denies multiplication of it , so doth the other : the one indeed speaks positively , the other doth but suppose what he says as possible not certain . and there is indeed some difference between supposing a thing as possible for ought one knows ; and affirming it so positively , as to impute heresie , and nonsense to all gainsayers . but both bring for proof , the same thing , the incarnation ; as in the postscript , the defender takes notice the enquirer doth . p. 102. and so doth he himself in his letter , p. 102. — the divine nature was incarnate in christ , he was perfect god and perfect man , and if there was but one single divine nature in all three persons , this one single divine nature was incarnate , and therefore the father and the holy ghost who are this single divine nature as well as the son , must be as much incarnate as the son was . he makes the contrary absurd . and brings in ( fitly enough ) victorinus afer teaching , that we ought not to say , nor is it lawful to say , that there is but one substance ( i. e. as he paraphrases it , one single subsisting nature ( therefore there must be three single subsisting natures ) and three persons . for if this same substance did and suffer'd all ( patri-passiani et nos ) we must be patri-passians , which god forbid . and what the defender alledges from the ancients , against the sabellians , allowing only a trinity of names and his taking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the concrete not in the abstract , fully enough speaks the enquirers sense , his accounting the contrary too fine and metaphysical for him was what was writ to dr. wallis , calm discourse , p. 107. too fine or too little solid , &c. in short , till it can be effectually prov'd , that mind and spirit do not signifie somewhat as absolute as nature or essence ( or rather more than the former , which signifies the principle of operation as the other of being , ) and till it can be as well prov'd , that asserting a thing as certain , so as to pronounce it heresie and nonsense to think otherwise , is less than only to propose it as possible , or enquire whether it be so or no , the dean must be judg'd by every one that understands common sense , to have heightened the distinction of three persons at least as much as the enquirer . and whether the enquirer have supposed more than is defensible against the defenders objections , will be considered by and by in its proper place . in the mean time let it 2. be examin'd whether the dean has said as much for salving the unity of the godhead as the enquirer , or as much as is requisite to that purpose . and here our business will be short , for it all turns upon that one single point , whether mutual consciousness be that union which must be acknowledged , or suppose it only . for which we need only appeal to common reason , whether being do not in the natural order precede even the power of working , and consequently whether being united vitally , precede not the possibility of acting agreeably to that united state , whereupon the enquiry is not concerning actual conscience only , but ( as he speaks ) consciousness . is it possible any three persons or intelligent subsistences , should naturally have vital perception of each others internal motions and sensations , without being vitally preunited ? i say naturally , for that god might give to three created spirits a temporary perception of each other without bringing them into a stated union each with other , is little to be doubted ; as a spirit may assume a body and animate it pro tempore without being substantially united with it . and if that body were also a spirit they might pro tempore for ought we know by extraordinary divine disposition ( for within the ordinary course of nature we know of no such intimacy of created spirits to another ) be quasi animae to one another . but if naturally they were so to mingle and transfuse sensations mutually into each other , they must be naturally , first , in vital union with one another . nor therefore did the enquirer mistake the dean's notion as the defender fancies in the passage he quotes p. 104. as if he took mutual consciousness for meer mutual perspection . for tho' scire abstractly taken doth not signifie more than perspicere , yet the enquirer in that passage speaking of a never so perfect mutual perspection properly enough express'd thereby as great a feeling such spirits were supposed to have of each other , in themselves , as mutual consciousness is apt to signifie , or as the dean can yet be supposed to have meant , that perspection being more perfect which produces gusts and relishes suitable to the object , than that which stays in meer speculation only . and upon the whole , it seems very strange the defender should say , if such an internal , vital sensation , be not an essential union , he believes no man can tell what it is . for how can such actual sensation be imagin'd to be union ? as well might the use of sense its self ( speaking of any thing singly to which it belongs ) be said to be its constituent form , or ( consequently ) the doing any thing that proceeds from reason , be the form of a man. so the writing a book , should be the author . and whereas he says it is certain the dean took it to be so , and therefore he did not leave out a natural external union ; it follows , indeed , that he did not leave it out , in his mind , and design , but he nevertheless left it out of his book , and therefore said not enough there , to salve the unity of the godhead , but ought to have insisted upon somewhat prior to mutual consciousness , as constituent of that unity , and which might make the three one , and not meerly argue them to be so . 2. but now p. 105. he comes to find as great fault with the enquirers way of maintaining this unity , and because he is resolv'd to dislike it , if he can't find it faulty , sets himself to make it so . the temper of mind wherewith he writes to this purpose what follows p. 105. and onwards to the end so soon , and so constantly shews it self , that no man whose mind is not in the same disorder will upon tryal apprehend any thing in it , but such heat as dwells in darkness . and he himself hath given the document which may be a measure to any apprehensive reader . true divine wisdom rests not on an ill natur'd , and perverse spirit , i understand it , while the ill fit lasts . but 't is strange he could write those words without any self-reflection . the thing to be reveng'd is , that the enquirer did freely speak his thoughts , wherein he judg'd the dean's hypothesis defective , his not taking notice of what he reckon'd naturally antecedent and fundamental to mutual consciousness : a most intimate , natural , necessary , eternal union of the sacred three . if the enquirer spake sincerely , as he understood the matter , and him ; and it evidently apppear the defender did not so , i only say the wrong'd person hath much the advantage and wishes him no other harm , than such gentle regrets , as are necessary to set him right with himself , and his higher judge . he says , he ( the enquirer ) represents this ( unity ) by the union of soul and body , and by the union of the divine and humane nature , &c. 't is true , he partly doth so , but more fully by the ( supposed union of ) three created spirits ( to which he that will may see , he only makes that a lower step ) and he says , ( with respect especially to the former of these ) that an union supposeable to be originally , eternally , and by natural necessity in the most perfect being , is to be thought unexpressibly more perfect than any other . but ( he adds ) these are personal unions , and therefore cannot be the unity of the godhead . and he very well knew ( for he had but little before cited the passage ) that the enquirer never intended them so , but only to represent that the union of the three in the godhead , could not be reasonably thought less possible . what he farther adds is much stranger ( and yet herein i am resolv'd to put charity towards him to the utmost stretch , as he professes to have done his understanding ) for he says — as far as he can possibly understand and that he should be glad to be better informed , tho' there is some reason to apprehend that former displeasure darkned his understanding , ( and even dimn'd his eye-sight ) which yet i hope hath it's more lucid intervals , and that his distemper is not a fixed habit with him . ) and what is it now that he cannot possibly understand otherwise ? that no other union will satisfie him ( viz. the enquirer ) but such an union of three spiritual beings and individual natures as by their composition constitute the godhead , as the composition of soul and body do the man , i. e. he cannot understand but he means what he expresly denies . who can help so cross an understanding ? if he had not had his very finger upon the place where the enquirer says in express words [ i peremptorily deny all composition in the being of god ] this had been more excusable , ( besides much said to the same purpose elsewhere ) it had been ingenuous in any man not to impute that to another , as his meaning , which in the plainest terms he disavows , as none of his meaning : and it had been prudent in the dean ( or his defender ) of all mankind not to have done so in the present case , as will further be seen in due time . but he takes it for an affront , when he fancies a man to come too near him . he adds , for this reason he disputes earnestly against the universal absolute omnimodous simplicity of the divine nature , and will not allow that wisdom , power , and goodness , are the same thing in god , and distinguished into different conceptions by us , only through the weakness of our understandings , which cannot comprehend an infinite being in one thought , and therefore must , as well as we can , contemplate him by parts . i know not what he means by earnestly , the matter was weighty , and it is true , he was in writing about it in no disposition to jeast . but it 's said he disputed against the universal , absolute , omnimodous simplicity of the divine nature . i hope the defender in this means honestly , but he speaks very improperly , for it supposes him to think that the universal , absolute , omnimodous simplicity , so earnestly disputed against , did really belong to the divine nature , but i can scarce believe him to think so , and therefore he should have said , his disputation tended to prove it not to belong . if he ( viz. the defender , or the dean ) did really think it did , they , or he , must be very singular in that sentiment . i would have them name me the man that ever laid down and asserted such a position . some i know have said of that sacred being , that it is summè simplex , or more simple than any thing else , but that imports not universal , absolute , omnimodous simplicity , which is impossible to be a perfection , or therefore to belong to the divine nature . no man that ever acknowledged a trinity of persons even modally distinguished , could ever pretend it , for such simplicity excludes all modes . nay , the antitrinitarians themselves can never be for it , as the calm discourse hath shewn . and if the dean be , he is gone into the remotest extream from what he held ( and plainly enough seems still to hold ) that ever man of sense did . but for what is added , that he will not allow that wisdom , power and goodness , are the same thing in god : this is not fairly said , civility allows me not to say , untruly . there is no word in the place he cites , nor any where in that book , that signifies not allowing , 't is intimated we are not instructed by the scripture to conceive of the divine nature , as , in every respect , most absolutely simple , or that power , wisdom , goodness in the abstract , are the same thing , and that our difficulty is great to apprehend them really undistinguishable . and let me seriously ask himself , doth he in good earnest think it is only through the weakness of our understandings that we distinguish the notions of the divine wisdom , power and goodness ? certainly it were great weakness of unstanding to define them alike . i believe he never met with the writer yet that distinguisht them less , than ratione ratiocinatâ , in contradistinction to ratocinante , which implies somewhat corresponding to our distinct notions of them ( eminently and not formally ) in naturâ rei . and whereas he further says , this prepared his way to make goodness , wisdom , power , — a natural trinity n unity , herein the defender is mistaken . this is not the trinity which the enquirers discourse was ever intended to terminate in , as he himself hath expresly said , and the defender takes notice of it , which makes me wonder how he could think it was so intended , citing the very passage p. 37. where the enquirer professes , not to judge , that we are under the precise notions of power , wisdom and goodness , to conceive of the father , son and holy ghost . but why then were these three so much discourst of before ? they are three most celebrated divine attributes , wherein we have our most immediate and very principal concern . and some have thought the trinity was most fitly to be conceived by them : the enquirer did not think so ; but he thought first , it would be requisite to have our minds disentangled from any apprehended necessity of conceiving them to be in all respects the very same things , nor are they the very same , if they be so distinguish'd as is expressed in the 16 th . of the summary propositions ; where also they are each of them said to be common to father , son , and holy ghost , whence therefore it is impossible they shou'd be thought to distinguish father , son , and holy ghost . but that some distinction being admitted even of them , this might facilitate to us our conception of the greater distinction which must be , of father , son and spirit , as is express'd p. 38. indeed he did not think fit to interrupt his discourse by staying to shew reasons why he did not rest in that account alone of the trinity , tho' it might seem plausible , or not absurd , but proceeded further to what was more satisfying to himself , and might be so to other men . and ( as the intervening series of his discourse leads thereto ) this is more directly done p. 47. & 48. &c. especially where he comes to speak of the necessary coexistence , and the ( as necessary and natural ) order of the father , son and spirit , towards each other . the second being , not by any intervening act of will , but by necessary , eternal promanation , from the first , and the third from them both . and the true reason why power , wisdom and goodness , were not thought expressive of the distinction of father , son and spirit , but common to each of them ( as is said , summary prop. 16. ) was , thatt the two latter can not but be necessary emanations , most connatural to their original , as is truely suggested by the defender , p. 1●1 . if you object ( as the defender brings in the enquirer , saying ) that this gives us the notion of a compounded deity , &c. this , i. e. the supposition , that absolute omnimodous simplicity , belongs not to it , is the thing which may be thought to give us this notion . and he tells us , he ( the enquirer ) answers this difficulty , by giving us a new notion of a compositum . and what 's that which he calls a new notion ? that a compositm seems to imply a preexisting component , that brings such things together , and supposes such and such more simple things to have preexisted apart , or separate , and to be brought afterwards together into an united state. and indeed is this a new notion ? as new as the creation ? let him shew me an instance through the whole created universe of beings ( and for the uncreated being the defender ( now at this time ) disputes against any composition there , and the enquirer denies any ) first , where there hath been a compositum without a pre-existing component , or next the compounded parts whereof , if substantial did not in order of nature pre-exist separate ; i. e. whether esse simplicitèr do not naturally precede esse tale , or which is all one , to our present purpose , whether they were not capable hereof if the creator pleased : let any man , i say , tell me where was there ever a compositum made by substantial union , that did not consist of once separate or of separable parts . but note his admirable following supposition , that is to say , that if a man , suppose , who consists of body and soul , had been from eternity , without a maker , and his soul , and body had never subsisted a part , he could not have been said to have been a compounded creature ? this is said with design most groundlesly ( as we shall see ) to fasten an absurd consequence upon the enquirer , and see how it lucks : did ever any man undertake to reprove an absurdity with greater absurdity ? a creature without a maker ! what sort of creature must this be ! we have a pretty saying quoted in the defender's letter ; he that writes lies down ; and we are apt enough too , when we write to trip and fall down , and ought in such cases to be merciful to one another , even tho' he that falls should be in no danger of hurting his fore-head , much more if he be . what was another man's turn now , may be mine next . but let the supposition proceed , and put we being instead of creature , which no doubt was the defender's meaning , for creature he must needs know it could not be that had no maker . and what then ? why he should not ( says he ) have been said to be compounded , though he would have had the same parts that he has now : we have here a self-confounding supposition , which having done that first , can't hurt him whom it was designed to confound , being taken in season . grant one , and you grant a thousand . a being made up of a soul and a body , is so imperfect an entity , as could not be of it self . nothing is of it self which is not absolutely perfect . if he mind to disprove this , let him try his faculty when he pleases against it , and ( which i sincerely believe he never intends ) together with it , against all religion . but besides , he hath destroy'd his own supposition himself ( to put us out of that danger ) by saying in plain words , p. 107. we have no notion of an eternal and necessary existence , but in an absolutely perfect and infinite nature . now say i , what is so perfect , and hath whatever belongs to it necessarily , though distinguishable things belong to it , hath no parts , for what are parts , but such things as can be parted ? such things as never were parted , and never can be , ( as 't is nonsence to talk of those things being parted that are united necessarily , and of themselves ) are no parts , if partiri , whence they are so called , must not ( and herein he cannot so fool the whole christian world as to make it concur with him ) lose its signification to serve a turn . tho' the things be real , there partibility is not real . if any indeed will call them parts , beeause they may be conceived or contemplated apart , as parts meerly conceptible are no prejudice to the perfection of the divine being , so are such conceivable parts acknowledged by this author himself in express words ; we cannot comprehend an infinite being in one thought , and therefore must as well as we can contemplate him by parts . god can as little admit to be a part of any thing , as to have any thing a part of him . and yet 't is no prejudice to the dignity and perfection of his being , to conceive of him conjunctly with other things , as when we make him a part ( subject or predicate ) of a proposition . all his disputation therefore against parts and composition in the deity , is against a figment , or no present adversary . for my part i am of his mind , and i should be obliged to thank him that this once he vouchsafes to let me be on his side , when he knows i am , if he did not take so vast pains to make others not know it . how hard a thing is it for an angry man ( especially when he knows not why ) to write with a sincere mind . but hath he in all this fervent bluster a present concern at this time for the honour of the divine being ? ( as god forbid i should think he never hath ) what is that he supposes injurious to it ? is it the words , parts and compounds ? or is it the things supposed to be united in the divine being ? the words he knows to be his own , and let him dispose of them more ineptly if he can tell how : parts that were never put together , never parted , nor ever shall be the one or other ; i. e. that never were or will be parts : and a compound of such parts ! but now for the things upon which he would obtrude these words [ three essences , natures , ( or if you please , infinite minds or spirits ) signified by the names of father , son and holy ghost , in eternal union , but distinct in the being of god. ] let us consider his disputation against them united , or in union , according to its double aspect : first , upon the hypothesis or supposition of them : secondly , upon himself . first , consider his disputation as levell'd against the hypothesis or supposition of such distinct essences , natures , minds , spirits , in necessary , eternal union in the divine being . and one of his arguments against it , is in those words of his one principal argument against it ( here put out parts and composition which are his own , and we have no more to do with them ) is , that god is eternal and unmade , and whatsoever ( hath parts , saies he ) hath such essences in it , must have a maker . and here let him prove his consequence , and his business is done , viz. both ways , as will be seen by and by . but let him shew the inconsistency between a things having such distinct essences naturally and necessarily united in it , ( as the supposition to be argued against is , and before ought to have been justly stated ) and it 's being eternal and unmade . but how that is to be evinced i can not so much as guess ; confident affirmation , against the most obvious tenour of gods own word , is of little account , who shall ascend into the heavens ? or fathom the depths ? or can have that perspection of god's incomprehensible nature , as without ( and visibly against ) his own revelation to be able , without great rashness , to pronounce so concerning him ? but so toyish an argument as here follows , is worse than the position ; i. e. when one shall say , that for ought we know there may be three distinct essences by an eternal unmade union , united into one , in the being of god ; any man should say , and be so vain as to expect to be regarded , that because they are united by an eternal and unmade union , therefore they are not united by an eternal and unmade union ! if there be not a contradiction in the terms to disprove a thing , by it self , is to say nothing , or is all one with proving a thing by it self . he proceeds , to what hath no thing in it like an argument , but against his own conceit of parts , and that very trifling too . there can be but one eternal nature in god : but if there be three — there must be three . this 't is now come to , proving his point by its self . here he makes sure work to have nothing deny'd , but then nothing is prov'd , no advance is made ; if there be three , there must be three . but if there be three what ? eternal parts : there must be three different natures , or else they — would be the same . ( what ? tho' distinct ? ) but this supposes some body said the first : and who ? himself ; therefore he is disproving himself . if i had said so , i would have deny'd his consequence , for there may be similar parts : whereas by different , he seems to mean dissimilar . he says not only distinct , but different natures . now you have that wonderful thing talk'd of some times , but never brought to view before , a distinction without a difference . 't is strange how any things should be distinct , and no way different . what distinguishes them if they differ by nothing . this different , apply'd to this present case , is his own word , coined to introduce a notion that is not new to christians only , but to all man-kind . if by different natures he means ( as he seems ) of a different kind , who thought of such a difference ? but i trow , things that differ in number , do as truly differ ( however essentially cohaering ) tho' not so widely . his next is , that though we have a natural notion of an eternal being , we have no notion of three eternal essences ( which again i put instead of his parts ) which necessarily coexist in an eternal union . doth he mean we are to disbelieve every thing of god whereof we have not a natural notion ? then to what purpose is a divine revelation ? is this notion of god pretended to be natural ? 't is enough , if such a notion be most favoured by his own revelation , who best understands his own nature , and there be no evident natural notion against it . he forgot that he had said , ( defence , p. 5. ) if every thing which we have no positive idea of must be allow'd to contradict reason , we shall find contradictions enow ; adding , we must confess a great many things to be true , which we have no idea of , &c. he adds , once more we have no notion of an eternal and necessary existence , but in an absolutely perfect and infinite nature , but if there be ( i here again leave out his three parts , because i design to consider if there be any thing of strength brought against what was supposed possible by the enquirer , not against his fiction , which i trouble not my self any further with ) three spiritual beings — neither of them can be absolutely perfect and infinite , ( i would rather have said none , or no one , than neither , since the discourse is of more than two . i thought the meaning of uter and neuter had been agreed long ago , ) tho' we could suppose their union to make such a perfect being , because they are not the same , and ( neither ) no one of them is the whole , — &c. this is the only thing that ever came under my notice among the school-men , that hath any appearing strengh in it , against the hypothesis which i have proposed as possible for ought i knew . they generally dispute against many sorts of compositions in the being of god , which i am not concern'd in . that of matter and form , which is alien from this affair , of quantitative parts , which is as alien . of subject and accident , which touches us not . of act and power , which doth it as little . each subsistent , being eternally in utmost actuality . and by sundry sorts and methods of argument , whereof only this can seem to signify any thing against the present supposition . and it wholly resolves into the notion of infinity , about which i generally spoke my sense in that first letter to dr. wallis . and as i there intimated how much easier it is to puzzle another upon that subject than to satisfy one self , so i here say , that i doubt not to give any man as much trouble about it in respect of quantitative extension , as he can me , in this . i think it demonstrable that one infinite can never be from another by voluntary production , that it cannot by necessary emanation , i think not so . in the mean time when we are told so plainly by the divine oracles , of a sacred three , that are each of them god , and of some one whereof some things are spoken that are not nor can be of the others . i think it easier to count three than to determine of infiniteness : and accordingly to form ones belief . but of this more when we come to compare him with himself . and for what he discourses of the aspect this supposition hath upon the trinity , and the homo-ousion . it all proceeds still upon his own fiction of parts , and upon the invidious straining of that similitude of the union of soul and body , as he himself doth tantum non confess ; except that he lessens it by saying most untruly that he ( the enquirer ) doth expresly own the consequence . therefore if he do not own the consequence , then the defender confesses himself to have invidiously devised it ; and what is it ? that if all three by this composition are but one god , neither of them by himself is true and perfect god. the divinity is like the english. but both his own . the enquirer denies both antecedent ( which he knows ) and consequent too . leave out by this composition , ( his own figment ) and his argument as much disproves any trinity at all as it doth the present hypothesis . but wherein doth the enquirer own it ? because such a similitude is used ( as 't is often in that discourse ) of the union between soul and body ( declared elsewhere to be unexpressibly defective ) that therefore the father , son , and holy ghost , are each of them by himself no more truly lord or god , according to the athanasian creed , or otherwise than in as improper a sense , as the body of a man , excluding the soul , is a man , or an humane person . or as if deity were no more in one of the persons , than humanity in a carkass ! who that looks upon all this with equal eyes , but will rather choose as doubtful a notion , than so apparently ill a spirit ! are similitudes ever wont to be alike throughout , to what they are brought to illustrate ? it might as well be said , because he mentions with approbation such as illustrate the doctrine of the trinity by a tree and its branches , that , therefore , there we are to expect leaves and blossoms . is it strange the created universe should not afford us an exact representation of uncreated being ? how could he but think of that ; to whom do ye liken me ? at least one would have thought he should not have forgot what he had so lately said himself . we must grant we have no perfect example of any such union in nature . what appetite in him is it , that now seeks what nature doth not afford ? a very unnatural one , we may conclude . 't were trifling to repeat what was said , and was so plain , before , that the union between soul and body was never brought to illustrate personal union but essential . the former is here imagin'd without pretence , there being no mention or occasion for the the mentioning of persons in the place he alledges . but to make out his violent consequence he foists in a supposition , that never came into any man's imagination but a socinians and his own . ( which i say , contradistinguishing him to them , that the matter may ( as it ought ) appear the more strange . ) if god be a person , he can be but one . is god the appropriate name of a person ? then indeed there will be but one person ; but who here says so but himself ? the name god is the name of the essence , not the distinguishing name of a person . but if three intelligent natures be united in one deity , each will be persons , and each will be god , and all will be one god ; not by parts , other than conceptible , undivided , and inseperable , as the soul and body of a man are not . which sufficiently conserves the christian trinity from such furious and impotent attaques as these . and the homoousiotes is most entirely conserved too . for what are three spiritual natures no more the same , than ( as he grosly speaks ) the soul and body are ? no more than an intelligent mind , and a piece of clay ? by what consequence is this said , from any thing in the enquirers hypothesis ? whereas also he expresly insists , that the father , as fons trinitatis , is first , the son of the father , the holy ghost from both . is not the water in the streams , the same that was in the fountain ? and are not the several attributes expresly spoken of as common to these three ? essential power , wisdom , goodness , ( which are deny'd to be the precise notions of father , son , and spirit ) said by more than a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that may be understood to signify , meer presence , ( how intimate soever ) but by real , vital union , as much each one 's as any one 's ? and all other conceivable perfections besides ? why were these words read with eyes refusing their office , to let them into the reader 's mind ? whence also how fabulous is the talk of powers begetting wisdom , &c. against what is so plainly said of the order of priority and posteriority , &c. there had been some prudence seen in all this conduct , if the defender could have taken effectual care , that every thing should have been blotted out of all the copies of that discourse , but what he would have thought fit to be permitted to the view of other eyes than his own . for then , tho' in so gross praevarication he had not preserved his innocency , he might have sav'd in some degree his reputation . yet also he should have taken some heed that anger might not so have discoloured his eye , as to make so injudicious a choice what to confess and what to conceal . for had he not himself blab'd , that it was said , we are not under the precise notions of power , wisdom and goodness , to conceive of the father , son and holy ghost . he might more plausibly have formed his odd births , and father'd them where he doth . but wrath indulg'd will show its governing power . and all this fury and vengeance ( upon the enquirer , and the dean too ) he reckon'd was due , only because it was so presumptuously thought , that somewhat in his hypothesis ( or which he defends ) might have been better , and that he ( probably ) sees it might , so much a greater thing ( in some ill fits ) is the gratifying a humour than the christian cause ! 2. but let us now see how all this turns upon himself . and how directly his ill-polisht ( not to say envenom'd ) darts , missing their designed mark , strike into that very breast which he undertakes to defend . whereas there are two things , principally to be designed in a discourse of this subject . viz. 1. the explaining the unity of the father , son and holy ghost , so as that tho' they are some way three , they may yet be concluded to be in godhead but one . 2. the evincing notwithstanding that unity , the possibility of their sufficient distinction , to admit the distinct predicates that are severally spoken of them in the holy scriptures . the enquirer's discourse chiefly insists upon these two things . 1. that necessity of existence is the most fundamental attribute of deity . and that therefore the father , as the fountain , being necessarily of himself : the son , necessarily of the father : the holy ghost , necessarily from them both , each cannot but be god , and the same , one god. ( in reference to the former purpose . ) 2. that absolute omnimodous simplicity , being never asserted , in scripture , of the divine being , nor capable of being , otherwise , demonstrated of it , and it being impossible , either from scripture , or rational evidence , accurately to assign the limits thereof , and determine what simplicity belongs to that ever-blessed being , and what not . if it be necessary to our apprehending how such distinct predicates and attributions may severally belong , to the father , son , and holy ghost , that we conceive three distinct essences necessarily coexisting , in an eternal , vital , inseperable union in the divine being . the thing may be in it self possible for ought we know . ( and this is propounded to serve the latter purpose ) the defender of the dean seems to think otherwise of these two things , viz. of necessity of existence , common to the sacred three , which will prove each of them to be god , and , belonging to them in the mentioned order , as father , son , and spirit , will prove them , necessarily , to be one god. and of what is said of simplicity , which might admit their sufficient distinction ; of both these , i say , he seems to think otherwise by neglecting both , lest that discourse should be thought any way pertinent , or useful to its end . and disputes vehemently against the latter , how strongly and successfully , he does it , in respect of the truth of the thing , we have seen . but whether weakly or strongly , that his disputation tends to wound the dean's cause , all that it can , shall now be made appear . it is notorious the dean hath asserted , so positively , three infinite minds or spirits , that the benign interpretation wherewith this defender would salve the matter , ( a new vocabulary being to be made for him on purpose , and the reason of things quite alter'd ) will to any man of sense seem rather ludicrous , than sufficient , without express retractation . for which the enquirer thinks he is upon somewhat better terms , than he , if there were occasion for it , both by the tenour of his whole discourse , and by what he hath particularly said in the 28 sect. but after the interpretation offer'd , see whether such things are not said over and over in the defence , as make the defender ( and the dean if he speak his sense ) most obnoxious to the whole argumentation in the postscript . so as , if a part was acted , it was carried so untowardly , that it seem'd to be quite forgotten what part it was , and all the blows ( for it was come now to offending instead of defending ) fall directly upon him , whom the actor had undertaken to defend . it hath been noted already , that the defender says expresly , the divide nature is one individual nature , ( and so says the enquirer ) — but not one single nature ; ( then it must be double and triple , not absolutely simple , as also the enquirer says ) to which he ( viz. the defender ) adds , one single nature can be but one person , whether in god or man. now let any man judge whether all his reasonings are not most directly applicable against him , ( if they signify any thing ) which are contained in his postscript , p. 106 , 107 , 108. &c. how furiously doth he exagitate that saying , when you praedicate godhead , or the name of god , of any one of them , ( viz. father , son , or holy ghost ) you herein express a true but inadequate conception of god , &c. insisting that the whole undivided divine nature ( no doubt it is everlastingly undivided wherever it is ) subsists entirely , in three distinct persons : this the enquirer never deny'd , tho' he charges it upon him , that he makes no one of the persons to be true and perfect god. but how well doth that agree with what he had himself said , ( defence , p. 26. ) tho' god be the most absolute , compleat , independent being , yet neither the son , nor the holy ghost , can be said to be , an absolute , compleat , independent god. he falsly charges it upon the enquirer that he makes the persons severally not perfect god , and he denies two of them to be compleat god. to say not perfect , is criminal ( as indeed it is ) to say not compleat is innocent ! but his saying the son and holy ghost are not compleat god ; how doth it consist with what is said , postscr . p. 109. the same whole entire divinity distinctly and inseparably subsists in the person of the son and of the holy ghost . what is wanting to make him compleat god , in whom the whole , entire divinity subsists ? no wonder if he quarrel with all the world who so little agrees with him , whose defence he undertakes , or with himself . in the mean time the enquirer hath the less reason to complain , when he manifestly treats , himself as ill as him . i only add , that for his discourse concerning [ the one divinity , or one divine nature , subsisting wholly and entirely , three times , ( whereas i had thought the three persons had subsisted at all times , and all at once ) defence p. 26 , &c. and the persons of the son and holy spirit , not being emanations , p. 28. not the son , because he is the father's image : and an image is not an emanation , but a reflection : ( but how should there be a reflected image without an emanation ? ) nor the holy ghost being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not in the sense of emanation , but of the mysterious procession ] i shall make no guesses about it ( for it concerns not the enquirer ) only i think it very secure against the formidable objection which he mentions p. 35. of it's being too intelligible . upon the whole matter i see not what service it can do him , to put intelligent person instead of mind . for i thought every person had been intelligent . boethius his definition which he alledges plainly implies so much , and one would think he must know that it is the usual notion of person to understand by it suppositum rationale or intelligents . therefore methinks he should not reckon it necessary to distinguish persons ( as he doth by this addition of intelligent ) into such as are persons and such as are no persons . but since he expresly saies ( and i think for the most part truly ) that the three persons or subsistences , in the ever blessed trinity are three real , substantial subsistances , each of which hath entirely , all the perfections of the divine nature , divine wisdom , power , and goodness ; and therefore each of them is eternal , infinite mind , as distinct from each other as any other three persons ; and this he believes , the dean will no more recant , than he will renounce a trinity ; for all the wit of man , can not find a medium , between a substantial trinity , and a trinity of names , or a trinity of meer modes , respects and relations in the same single essence , which is no trinity at all . as also he had said much to the same purpose before , that to talk of three subsistences in the abstract , without three that subsist , or of one single nature which hath three subsistences , when it 's impossible that in singularity there can be more than one subsistence , &c. i believe he will find no small difficulty to name what it is , that with the peculiar distinct manner of subsistence makes a person ; not the very same common nature , for the persons can not be distinguished from each other by that which is common to them all . therefore the divine nature which is common to the three , must according to him comprehend three single natures , and not be absolutely simple . hither must be his resort at last , after all his earnest disputation against it . and these he will have to be parts , which because they are undivided , impartible , inseparable , everlastingly and necessarily united . i do reckon the enquirer did with very sufficient reason , and with just decency ( and doth still continue very peremptorily to ) deny . and whereas he contends that the whole divine nature is entirely in each subsistence , ( as he does again and again ) i think the term whole , improper , where there are no proper parts . and i doubt not , when he gives place to cooler thoughts , he will see cause to qualify that assertion . for if he strictly mean that every thing that belongs to the godhead is in each person ; i see not how he will fetch himself from the socinian consequence , that then each person must have a trinity subsisting in it , and be father , son , and h. ghost . for i doubt not he will acknowledge that the entire divinity includes in it the father , son and holy ghost . and therefore he must be beholden to an inadequate notion in this very case , when all is done , how much soever he hath contended against it . i do however think it safe and free from any other difficulty , than we unavoidably have , in conceiving infinites . to say that all perfection is in each subsistent ( which i like better than subsistence , as more expressive of the concrete ) as far as their natural , necessary , eternal order , towards one another , as the first is the fountain or radix , the second from that , and the third from both , can possibly admit . all must be originally in the father , with whom , the other two have that intimate , vital , eternal union , that what is in him the other communicate therein , in as full perfection as is inconceivable , and more than it is possible for us , or for any finite mind to conceive . therefore since that difference which only proceeds from that natural , eternal order , is conjecturable only , but is really unknown , unrevealed and inscrutable ; it is better , herein , to confess the imperfection of that knowledge which we have , than to boast that which we have not , or aspire to that which we cannot have . finis . these books written by the reverend mr. john howe , are sold by tho. parkhurst at the bible and three crowns in cheapside . 1. the blessedness of the righteous : the vanity of this mortal life . on psal. 17. ver . 15. and psalm 89.47 . 2. of thoughtfulness for the morrow . with an appendix concerning the immoderate desire of fore-knowing things to come . 3. the redeemer's tears wept over lost souls , in a treatise on luke 19.41 , 42. with an appendix , wherein somewhat is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . 4. of charity in reference to other mens sins . 5. self-dedication discoursed in the anniversary thansgiving of a person of honour for a great deliverance . 6. a sermon directing what we are to do after a strict enquiry whether or no we truly love god. 7. a funeral sermon for that faithful and laborious servant of christ , mr. richard fairclough , ( who deceased july 4. 1682. in the sixty first year of his age. ) 8. a funeral sermon for mrs. esther sampson , the late wife of henry sampson , dr. of physick , who died nov. 24. 1689. 9. the carnality of religious contention . in two sermons preach'd at the merchant's lecture in broadstreet . books lately printed for thomas parkhurst . spira's despair revived . being a narration of the horror and despair of some late sinners under the apprehensions of death and judgment . wherein are such unquestionable examples produc'd , and such matters laid down and proved , as may stop the mouths of the atheistical scoffers and mockers . by thomas james , minister of the gospel at ashford in kent . the confirming work of religion , and its great things made plain by their primary evidences and demonstrations : whereby the meanest in the church may soon be made able to render a rational account of their faith. the present aspect of our times , and of the extraordinary conjunction of things therein ; in a rational view and prospect of the same , as it respects the publick hazard and safety of brittain in this day . these two last by rob. fleming , author of the fulfilling of the scriptures , and minister at rotterdam . england's allarm : being an account of gods most considerable dispensations of judgment and mercy towards these kingdoms , for fourteen years last past ; and also of the several sorts of sins and sinners therein : especially the murmurers against this present government . with an earnest call to speedy humiliation and reformation , and supplication , as the chief means of prospering their majesties councils and preparations . dedicated to the king and queen . a discourse concerning old age , tending to the instruction , caution and comfort of aged persons . by richard steel , a. m. notes, typically marginal, from the original text notes for div a48160-e130 letter , p. 24 , 25. see his letter , p. 1. calm discourse p. 34. calm discourse p. 89 , 90. p. 139. calm disc. calm . disc. p. 140. his letter , p. 105. see calm disc. p. 122.123 p. 108.109 , 110. his letter . p. 5. calm disc. 47. his letter p. 110. calm disc. p. 48. calm disc. p. 140. postscr . to his letter p. 111. calm disc. p. 48. calm disc. p. 73 74. defence p. 16. p. 18. calm disc. p. 50.51 . postscrip . p. 108 , 109. postscrip . p. 108. defence p. 30. a funeral sermon on the death of that pious gentlewoman mrs. judith hamond late wife of the reverend mr. george hamond, minister of the gospel in london. by john howe, minister of the same gospel. howe, john, 1630-1705. 1696 approx. 58 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a44680) transcribed from: (early english books online ; image set 32155) images scanned from microfilm: (early english books, 1641-1700 ; 1851:5) a funeral sermon on the death of that pious gentlewoman mrs. judith hamond late wife of the reverend mr. george hamond, minister of the gospel in london. by john howe, minister of the same gospel. howe, john, 1630-1705. [2], 31, [1] p. printed for tho. parkhurst, at the bible and three crowns at the lower end of cheapside, near mercers chappel, london : mdcxcvi. [1696] reproduction of the original in the henry e. huntington library and art gallery. 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 hamond, judith -early works to 1800. funeral sermons -17th century. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a funeral sermon on the death of that pious gentlewoman mrs. judith hamond . late wife of the reverend mr. george hamond , minister of the gospel in london . by john howe , minister of the same gospel . london , printed for tho. parkhurst , at the bible and three crowns at the lower end of cheapside , near mercers chappel , mdcxcvi . to the reverend mr. hammond . my offering this discourse to the eye of the world together with your own , shews how great power our ancient friendship hath given you , over me ; whereof i have the less unpleasant sense , believing you will understand it so ; who , in great part , know how difficult , my circumstances made it , to me , to comply with your desire herein . your opinion of the fitness of publishing so uncompos'd a thing , discovers how far you were subject also to the same power ; whose judgement i am little apt to distrust , where it meets not with this byas . it will be a joy to me , if it help to mitigate your sorrow which is , in great part , justify'd , by the greatness of your loss , in being separated , after so long conversation , from so excellent a consort , that lived in this world , so much above it . i reckon it an evidence of the real greatness of her spirit that she thought that , so little a thing , wherein others place greatness . and that in almost forty years acquaintance with you both , i should never hear of her nearness to a noble family , till , occasionally , since her death . it seems the blood that fill'd her veins , did not swell her mind . and her heavenly birth and relation to the house and family of god , made her forget her earthly kindred , and parents house . sir , though , whom god hath joyn'd together , no man might put asunder ; yet when he that made the union , makes the separation , there 's no saying to him , what dost thou ? we must a while , tug with the difficulties of our state and work. wherein the hope of helping some ( as god shall graciously help us ) to gain this victory over death ; and of being , at length , through his grace , victors our selves , will be a constant releif and support to you , and your very respectful brother and fellow-servant in the labours of the gospel . john howe . 1 cor. 15. 54. the latter part . — death is swallowed up in victory . the foregoing words signify this saying to have been , before , written elsewhere . so when this corruptible shall have put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass the saying that is written , death is swallowed up , &c. and we find it before-written , isa. 25. 8. in express words ; and hos. 13. 14. in such as are equivalent . what their dependance or meaning is , in either of those places , cannot be discuss't , within our present , narrow , limits . only it is sufficiently manifest that sundry passages in the holy scripture are said to be brought to pass , over , and over ; once and again ; as that of rachels weeping for her children : and of gods bringing his son out of egypt : with divers others . this great saying may have had some partial and gradual accomplishment , within the current of time , when in reference to a people more specially related to god , and in some more notable delinquency , and defection from him , he may have given a just , but limited , commission to death , to make great ravage and destructions among them , so that it hath even rode in triumph , made an huge carnage , strow'd their countrey with carkasses , turn'd their rich land , more enrich't with humane bloud , into an akeldama ; and thereupon , but into a place of sepulture , and of graves ; and yet , when it hath gone as far as his designed limits , and executed all his pleasure , he may have stopt it in its career , and said , hither thou shalt come and no further : now , cease , and give over : ( as hos. 13. 14. ) and so may have ransom'd the residue from the power of the grave , and been the destruction of their destroyers , plaguing them who were their plagues . this in the next intention hereof may respect the people of the jews , who being returned from their ( now foreseen ) captivity , might in the prophetique style , be spoken of as a people risen from the dead , and newly sprung up out of the grave ; but might have a further reference to the yet-future state of the christian church , as isa 25. 6 , 7 , 8. seems to carry it ; when so great a death as hath long been upon it , as well as the rest of the world , it may be hoped shall be swallow'd up in a very glorious victory ! but this saying is introduced here , as having its final and ultimate completion , in conjunction with what is mention'd besides , in this context , viz. when in the close and shutting up of time , the trumpet shall sound , as we are told elsewhere it shall at the coming of our lord , and the dead ( those that dy'd in him , first ) be raised , the living changed , so as to bear his ( the heavenly adam's ) image . when this corruptible shall have put on incorruption , and this mortal , immortality , then shall be brought to pass this saying ( whatever preludes thereto , as was written , there may have been before ) death is swallowed up in victory . and according to this its fullest sense , is this saying to be the subject of our present consideration . the expression is highly rhetorical , but there is a most rational solid sense intended under it , for which no words can be too big , or of too great a sound . our business must be to explain , & apply this saying . and , i. for explication of its rational import , we shall shew , 1. the import . 2. the reasonableness of it . 1. it imports , in general , gods determination to put a perpetual end to death , to make it cease in perpetuum , as a noted expositor expresses it , shewing , that the parallel hebrew phrase is usually rendered for ever , 2 sam. 2. 26. jer. 3. 5. and in divers other places . but that we may give a more distinct account of its meaning , several things are to be noted ; 1. that death , as it is here spoken of , supposes a certain , limited subject . it s being mention'd in this chapter , and elsewhere , as if it were , itself , a suppositum , and an intelligent , designing one , is an elegant and an usual figure . the holy scriptures , and common speech , abound with this sort of prosopopoeia , and it hath its special usefulness , when ( as in the present case ) what we are more to remark , and consider with greater intention of mind , is so represented , i. e. when to things of minute , or of no entity , but of great concernment , ( such meer privations as death or sin ) a sort of personality is ascribed , attended with terrible aspects and appearances , it tends more effectually to rouze our minds , and engage our attention , whether we are to consider , and magnify our danger by them , or our deliverance , and to behold them as attempting upon us , or as overcome . but speaking strictly , we must take things as in themselves they are . death therefore must be considered , in reference to some subject or other . abstractly considered , 't is but a notion . as it actually hath taken place , it must be the death of this or that person . and as it is finally to be overcome , and have an end , it must have a limited subject , and not be understood of all , absolutely and universally ; for then there would be no such thing as eternal death , which hath no end . and how the subject here supposed , is to be limited ; the series of discourse thorough the chapter shews , they are such as are christs , ver . 23. and to whom he is peculiarly the first fruits , ibid. such as shall bear his heavenly image , ver . 49. and , as elsewhere , whose vile bodies shall be made like his glorious one , phil. 3. 21. such as shall have spiritual , incorruptible , immortal bodies like his , and with him inherit the kingdom of god , and through him obtain this victory , ver . 50 — 57. 2. this limitation of death to be overcome , to such a subject only , connotes the extent of it to the whole of that subject , as that is compos'd of an inner and an outer man , 2 cor. 4. 16. it were frigid , and comfortless to suppose , if it were supposeable , that this glorious conquest of death should extend no further than the giving us a fair specious outside ; and that our mind and spirit should not partake , or be nothing the better for it . 't is plain the apostles scope thro' this chapter is more to assert the future subsistence of the soul , than the recomposure of the body , as his arguments shew ; though what was necessary to be said concerning the future state of that also , is not neglected . but what he is now saying in this part of the chapter concerns not what is common to men , but what is peculiar to good and holy men. and therefore , as it respects their nobler part , must intend more than its meer subsistence in another state , which is common to good and bad , and signify the perfection of the holy divine life , which shall be at last entirely victorious , and swallow up death , in its utmost extent , and specially as it was opposite to that life . death i mean , as it was so heavily incumbent upon the minds and spirits of good men themselves , and was their most intolerable burden ; extorting from them such groans as that rom. 7. 24. o wretched man that i am who shall deliver me from this body of death . nor indeed is this death sensible or grievous , or ever felt , but where the opposite life hath some place . total death knows no grievances , makes no complaints . they that lye buried in the earth , are in their own element , where no such thing weighs upon them ; a terrene , carnal mind is no burthen to such souls , as are quite dead in trespasses and sins . i hope i need not tell you that tho' the souls of men are universally immortal in the natural sense , they are not so in the moral . morality comprehends the means and end , vertue and felicity ; or in terms more agreeable to our christian ethicks , or that are oftener heard by them that live under the gospel , holiness , and blessedness . these are signify'd by spiritual life , or life in the spiritually-moral sense . and so are sin , and misery , by the opposite death . and no man hath reason to think it strange that life and death , are estimated by such measures ; or that a temper of spirit habitually and fixedly good or evil , should be signify'd by being alive , or dead , if we consider how perfect an equivalency there is between them in the moral sense , and being naturally alive or dead . for wherein do we usually state the notion of natural life , but in a self-moving power ? now let any ordinary understanding be appeal'd to in the case , and who would not say it were as good , not to be able to move at all , as to move in so perpetual disorder , as never to attain any end , such motion should serve for . the ends of a reasonable creatures motions , must be duty to its maker , and felicity to it self . if all its motions be such as import constant hostility towards god , infelicity and torment to it self ; this is to be dead not simply and naturally , 't is true , but respectively , and not in some by , and lessconsiderable respect , but in respect of the principal and most important purposes of life . so that , in full equivalency , such a one is , as dead , to all valuable intents and purposes whatsoever . therefore such are only said to be alive in a true , and the most proper sense , that are alive [ to god ] through jesus christ , rom. 6. 11. or that do yeild themselves [ to god ] as those that are alive from the dead , ver . 13. it being the proper business of their life to serve god , and enjoy him . others that only live in sinful pleasure , are dead while they live , 1 tim. 5. 6. nor hath such a notion of life and death been altogether strange even among heathens , when we find it said by one of no mean note , that a wicked man is dead , as a soul may be said to die * ; and to it 't is a death , when 't is ( too deeply ) * plung'd , immerst into the body so as to be sunk down into matter , and replete with it . ( besides much more that might be produc't from others of like import ) and how agreeable is this passage to that rom. 8. 6 to be carnally minded is death . upon the whole , i cannot , indeed , conceive , that since death is often taken , and that most reasonably , in so great a latitude , as to admit of comprehending this sense ; and since , in these latter verses , the apostle is speaking of a final deliverance from it , as the special priviledge of such as are in union with christ , not of what is common to all men , but that victory over death in this respect , as it imports aversion from god , or indisposition towards him , must be within his meaning , and that he was far from confining it to bodily death only , or from intending , in reference to the soul , the meer natural immortality of that alone . but that death in its utmost latitude was , now , in reference to this sort of men , whom his present discourse intends , to be entirely swallow'd up in victory . or in a perfect plenitude of victorious life , as 2 cor. 5. 4. so much , which was more requisite to be insisted on , being clear , we shall less need to inlarge upon what follows . as , that , 3. this victory supposes a war. or , that life and death were before in a continual struggle . so we find the case is . even this lower world is full of vitality . yet death hath spread it self thorough it and cast over it a dark and dismal shadow every where , according as sin , which introduc'd it , is diffus'd and spread . death is therefore mention'd as an enemy , ver . 26. and so we understand it , natural death , as an enemy to nature ; spiritual , to grace . in the body numerous maladies , and round about it , multitudes of adverse rancounters , are striving to infer death ; in , and about the mind and spirit , worse diseases , and temptations have the like tendency . temptations i say , the mention whereof was not to be omitted , as pointing at , the tempter , the wicked one , who first brought sin and death into this world of ours . and who is ( though the conceal'd ) the first and most proper seat of the enmity which gives death the denomination of an enemy ; which is so called indefinitely , the last enemy ; that we might not understand it to be our enemy only , but more an enemy against god than us , from whom the spiteful apostate aim'd and glory'd to pluck away , and bury in death and ruin , the whole race of humane creatures . in the mean time nature in all , and grace in the regenerate are counter-striving . in the former the self-preserving principle is more sensibly vigorous , but less successful ; but they who are born of god , are better assisted by their divine-keeper , in sub-ordination to whom , they are enabled effectually to keep themselves , that the wicked one ( mortally ) touches them not , 1 joh. 5. 18. but , as must be supposed , not without continual watching and striving , as in war is usual . 4. where such a war and striving ends not in victory , on the one side , they end in victory on the other . this is consequent upon what hath been said of the limited subject here spoken of . death is not universally overcome ; with some it is left to be conceived , therefore , as a conquerour . we see how it is with the two hemispheres of our globe . when in the one , the light is chasing the darkness of the foregoing night , and we behold the morning gradually spreading it self upon the mountains , and it shines brighter , and brighter unto perfect day : so in the other a feebler light doth more and more retire and yeild , till at length it be quite swallow'd up in the victorious darkness of a black and horrid midnight . 't is much after the same rate here , with this difference : that vicissitudes , and alternations cease , and whether darkness and the shadow of death , or the light of life , be finally victorious , they are so ( as hath been said ) for ever . with the one sort , i. e. with the righteous , a vital light arises in the midst of darkness . a type of their spiritual , and a prelude to their eternal state. they have a quickening light within , under all clouds of present ignominy , and trouble , and an eternal day awaits them . now death worketh in them , and surrounds them on every side , for a while , and gains a temporary victory , over their bodily life ; which while it is doing , and their outward man is perishing , their inward man is renewed day by day . but at length even that vanquished life revives ; and that more noble life which is hid with christ in god , col. 3. 3. and of which he says , that whosoever lives and believes in him shall never die , joh. 11. 26. becomes perfect , for it is pure life ; as that is said to be pure , which is plenum sui , & minimum habet alieni ; full of it self , without mixture of any thing alien from it ; having quite swallow'd up whatsoever was opposite or disagreeable . so doth life in the several kinds and degrees of it flourish with them , in a permanent , perpetual , and most consistent state. and , as regal power is often founded in just conquest , they do even reign in life , by jesus christ , rom. 5. 17 — 21. but for the other sort , that sorry , pitiful , dying life they have , wherein they are even dead while they live , will be swallow'd up in a victorious , eternal , death ; in which there remaines to them a perpetual night , and the blackness of darkness for ever . we are next to consider . 2. the reasonableness of the divine determination , which this saying imports . and that is to be collected , by reminding who it is that hath so determined . he that can effect all his determinations , and do all his pleasure . the reason of his intendments , and performances , must be fetch 't from himself , and the perfection of his own nature , unto which nothing can be more agreeable . when death , let in by sin , hath been reigning , doing the part of a king , as rom. 5. 17. over so great a part of gods creation , it can be little sutable to him , who doth all things after the counsel of his will , eph. 1. 11. to let it reign for ever . sometime it must be swallow'd up in victory . otherwise , 1. his own glory would suffer a perpetual eclipse . 2. the felicity of his redeemed should never be compleat . neither of which , as we are taught to apprehend the state of things , can consist with the absolute perfection of his being . 1. can we think it agreeable to him , to suffer such a perpetual soloecisme or incongruity within his dominion , that when death , by means of a most criminal apostasie , had made so great an inrode into the nobler part of his creation , i. e. had broken in amongst creatures capable of immortality ( who indeed otherwise had not been capable of sin ) and thereby darkened the glory which shone more brightly in such an order of creatures , it should be so alwayes ! i. e. that such a sort of creatures should be perpetually continued , to be born , and sin , and die . sometime , we must think , this course of things should have an end , and not by yielding an everlasting conquest to an enemy . we can well conceive it most worthy of god , when he had made such creatures , unto whom liberty was as agreeable , as holiness and felicity to leave them to themselves a-while , as probationers and candidates for that state of immortal life , whereof they were not incapable . it well became a self-sufficient being , and an absolute sovereign , to let them understand dependance , and subjection ; and that their state was precarious , not his . to let them feel the cost of ungovernableness , and self-will , and the disagreeableness thereof to their condition who were not self-subsistent , and had not their good in their own hands . if , being put upon this trial , they would transgress , and open a way for death to come in upon them , the real loss could only be their own , and none of his . he had no reason therefore to prevent it , by so unseasonable an interposition , as should prevent the orderly connection between duty , and felicity ; i. e. the precedency of the former to the other . all this was a most unexceptionable procedure . but then , when being left to themselves , they as men , or as adam , had transgrest , hos. 6. 7. and done like themselves , i. e. like frail mutable creatures , in their lapse into sin and death , how opportune was it for him , now , to do more illustriously like himself , i. e. by so surprizing , unthought of , methods as the gospel reveal , to recover to himself this glory out of the cloud , and make it shine more brightly than ever , in this final victory over death , and him that had the power of it ! so that it shall at last retain no dominion over any but such as by their own choice , during a new state of trial , remain'd in an inviolable union with that prince of darkness and death . how glorious will the triumphs of this victory be over the grand apostate . and how unsupposeable is it , that he should have occasion left him to glory in an eternal conquest ! and 2. it is not a light thing to him whose nature is love , that without this final victory the felicity of the redeemed should never be fully accomplisht . ante-cedently to the gospel-revelation , it would seem more agreeable to the nature of god that some should be rescu'd from the power of death , than , that all should lye under it for ever . but we to whom that revelation is vouchsaf't , cannot now but think it the most unlikely thing in the world that the design of almighty love should finally be defeated , and that such as are in vital union with the redeemer , should either be overcome at last by death , or remain in an eternal struggle with it . whence nothing can be conceived in this case , but that as to them , death must be swallowed up in this glorious everlasting victory . whereupon how admirable a display will there herein be of sundry the most known attributes and excellencies of the divine nature , as his wisdom , power , goodness , holiness , justice , and truth , in the whole conduct , and in this final issue of things ! ( as might be distinctly shown of each , if we were not within limits . ) he at first dealt with them very sutably to their natures , at length he deals with them according to his own . that it may be the theme of eternal contemplation to themselves , and the whole intelligent world. how far his ways are above their ways , and his thoughts above their thoughts , isa. 55. and that as at first he thought it not fit to hinder them from doing as too little became such creatures , nothing should at last hinder him from doing as became a god. but come we now to the use. and , 1. do we find this saying in the sacred word of god , that death is to be swallow'd up in victory . then we are not to doubt , but so it shall be . a plenary assent is to be given to it . but what sort of assent ? not that which arises from the sight of our eye . if that were to be our only informer , we see no such thing ; but quite the contrary . that represents death to us as the only conquerour . it visibly swallows up all in victory , wheresoever it makes a seizure . nothing stands before it ! we behold it turning every where living men and women like our selves into breathless lumps of earth ! it irresistibly introduces it self , and life is fled , and gone ! such as convers't with us , walk't to and fro amongst us , reason'd , discourst with us , manag'd business , pursu'd designs , delighted themselves with us , and gave us delight , become deaths captives before our eyes , are bound in its bands , and we cannot redeem them , nor save our selves . where then is this swallowing up of death in victory ? which is it self so constantly victorious ! our reason may tell us it shall not be always and universally so , but it flutters , and hallucinates . 't is the divine word that must at last put the matter out of doubt ; and our faith therein , which is the substance of what we hope for , and the evidence of what we do not see . if faith is to assure our hearts in this matter , it must be as it relies upon his word who can do this , and hath said he will. if we believe his power , that renders it possible to us . if his word , that makes it certain . hath he said it , who then shall gainsay it ? 't is one of the true and faithful sayings of god. 2. if this be a credible saying , 't is certainly a very comfortable one. if we can but make that first step , and perceive this not to be a hard or incredible saying ; it is very obvious to make a second , and acknowledge it to be a very consolatory saying ; and that both in reference to , the past death of our friends and relatives , even such as were nearest , and most dear to us . and in reference to our own , most certainly future and expected death . in the one case , and the other , we are to look upon it as a comfortable saying , that this mighty raging enemy shall have all his power lost , and swallowed up , in so glorious a victory , one day . 1. it is surely a very comfortable saying in the former of these cases , the case of our losing friends and relations very dear unto us : and there only needs this to make it most deliciously pleasant , that is , to have a comfortable perswasion concerning such , that they are part of christs seed , they are some of them , in reference to whom christ is , in the most peculiar sense , the first-fruits , so as that they have a pre-assurance of victory in his conquest , and victory over death and the grave . and we have great reason to be so perswaded concerning that worthy gentlewoman , whose late decease is the more special occasion , of this solemn assembly at this time . she was one who , ( as such as had most opportunity to observe , and best ability to judge , did reckon ) had given abundant evidence of the work of gods saving grace upon her own spirit , and who thereupon did long walk with god in a very continued course ; so indeed , as that tho' her comforts were observed not to be rapturous , yet they were steady and even ; so as that she was rarely troubled with doubts , to give obstruction or hinderance to her in her christian course : if any such doubt did arise , it soon vanished , and she quickly , through the mercy of god , received satisfaction , and so went chearfully on in her way . she was abundant in reading , especially of the holy book , that was her business and delight . she very little cared to concern her self in reading writings that were merely notional , or polemical and disputative : but the most practical ones she was most of all taken with , such as treated of the other state , and of the duties of christians in the mean time in reference thereto ; future felicity , and present spiritual-mindedness , that has so certain connexion therewith , and so direct a tendency thereto , were , with her , the delightful subjects , which she chose to read of , and meditate upon . her temper was observed to be even , betwixt a freeness and reservedness . she was not melancholy , though much inclined to solitariness , and would frequently lament , that so much of her precious time was past away , either in necessary business , or civil conversation , that was not to be avoided . it was observed , that her disposition was most highly charitable , very apt to give , even to her uttermost , as occasions did occur . in reference to her children her care was most tender . much of her time was spent in instructing them , while under her instruction , and within her reach ; teaching them their catechism , with the proofs at large , and how to apply the proofs to the answer , so as to bring them to a distinct understanding thereof . and in this way and course she past through the world. her last sickness did very little alter the temper of her spirit , it was calm and sedate all along . only so much does deserve a remark , that she was prepossest with an apprehension that she should dye suddenly ; so much of gods secret he was pleased to impart to her , as he sometimes does to more inward friends ; that discovery he vouchsaf't to her , as to a favourite , to let her have some kind of pre-signification , that her passage out of this world should be very quick , whensoever it came ; and so it was , that sitting in her chair , amidst familiar discourse , in a dimidiated sentence , she made a full stop , and life was ended , before that could have an end . now certainly the decease of such a one ought not to be lamented with that bitter sorrow , as if there were no such thing as this , that death were certainly to be swallowed up in victory , in an intire and compleat victory , with reference to such a one . it seems indeed in such cases , as was said to you before , unto the judgment of our sense , that death only overcomes , we see not beyond that ; it turns a living creature into a dead clod , and so it is laid among such , it is buried in the grave , our sight goes no further . but when we are perswaded by the word of the lord , that this mortal shall put on immortality , and this corruptible incorruption , and death be swallowed up in such a victory , as you have heard ; certainly this takes away the cause of all bitter and reliefless sorrow . i am not unapprehensive that reverend brother whom this stroke touches more nearly , is much fitter to administer this consolation , than receive it from such a one as i. but as we may any of us put in for our share , as our case may require and can admit , in what is so generally spoken with reference to christians dying in the lord , and their surviving fellow-christians , that as yet live in him , 1 thes. 4. from verse 13 onward to the end . so , we are directed to comfort one another therewith . ( be patient i pray you , while i present to you this most sutable portion of scripture ) . i would not have you to be ignorant , brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope . for if we believe that jesus dyed , and rose again , even them also which sleep in jesus , will god bring with him . for this we say unto you by the word of the lord , that we which are alive , and remain unto the coming of the lord , shall not prevent them which are asleep . for the lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the trump of god : and the dead in christ shall rise first : then we which are alive and remain , shall be caught up together with them in the clouds to meet the lord in the air : and so shall we be ever with the lord. wherefore , comfort one another with these words . we shall be in a great promptitude and disposition of spirit to do so , if these words be lookt upon as divine sayings , as the words of the living and immortal god. my friends , do you not find there is spirit in these words ? is there not strong consolation in them ? how can we but think so , unless our whole religion be with us but a fable ? this concerns us all upon the common christian account who are but a residue , a remnant , escaped , and exempted , a-while , from being part of the spoils and triumphs of death ; which hath slaughtered , and thrown into the dust , probably a much greater number of our friends and relatives , than we our selves do make who are left behind . and 't is likely we have been most of us divers times mourners , upon such occasions . this shews upon what account , and in what case , we may intermingle very reviving consolations with our sorrows , and that we ought freely , as the occasion recurres , to apply it to our selves and one another . but i withal think there may be somewhat of more special import tending to repress intemperate sorrow , on such an occasion , in that of ezekiel 24. 16. i think there may be somewhat , i say , collected , besides what was more peculiar , and appropriate by way of signal to the prophet himself , that may reach the last mention'd case . it was a thing injoined upon him , that he should not mourn nor weep , nor should his tears run down , when , god should take away from him the desire of his eyes with a stroke . i reckon that as we have seen christians should not mourn like other men , so the lords prophets are not to mourn altogether , like others of his people , but somewhat more of restraint they are to put upon themselves , that they may discover an higher excellency , or somewhat a greater measure of that spirit of faith ruling in them , that gives a great allay to present things , whether good or evil , as it begets clearer and more vivid apprehensions of things yet-future and out of sight . and that as all believers , should endeavour in things of common concernment to all , to be exemplary to one another and to other men ; so they who are so much nearer to god , in office and relation should be examples to believers in conversation , spirit , faith , 1 tim. 4. 12. 2. this should be very comfortable too , unto them that are in union with christ , in reference to their own future death , which they are continually to expect . death is often saying to us repeatedly , and very sensibly , to our very bone and our flesh , you shall be my prey shortly ; at least , sooner or later . it is ready to make its seisure upon us , when , we do not know , but we are sure some time , it will. but , my friends , it does not become christians , to look upon this thing called death , as so formidable a thing , as it is commonly reckoned ; it is ignominious to our profession , not to be indured amongst them that have life and immortality brought to light , and set in view before their eyes in the gospel , such as profess to be united with christ , who hath life in himself , and imparts it to all that are so united ; such a life , hid with christ in god ; and hope that when he who is their life shall appear , shall appear with him in glory . it becomes not such to dye continually , by the fear of dying , or that the very thoughts of death should be deadly to them . this is remote from what was much observed to be the temper and character of primitive christians . an heathen prince , who throughly understood them not , censures them too hardly , as being in the other extream ( though he at length became kinder to them ) as if they rashly threw themselves upon death . whereas he says , the soul should , rationally , and becomingly , be in readiness to be loosed from the body . but how come we to lose our character ! and our glory ! how degenerated a thing is the christianity of our age ! to dye without regret is counted an attainment ; it should be with gladness : as psal. 16. 9 , 10 , 11. and upon the considerations there mention'd ; as being now upon the confines of that world of perfect purity , bliss , and joy ; and having so great an assurance that the intermediate death we are to go through , is no sooner suffered , than overcome ! we should deal closely with our selves in this . do we think this saying a fable ; or a trifle ? have these words no meaning ? we should labour to come to a point , and say , if we have no reason to dis-believe them , we will believe them absolutely ; and live as having gain'd our point , and overcome already , i. e. who are as sure of victory , as of death . some overcome by dying , as others are overcome by it . there are , who are not hurt by the second death . if death strike once , it thereby puts it out of its own power ever to strike a second time , or hurt them more . let us once bring our case to that state as to live in continual defiance of death , let it strike when it will. dependance only on the grace and spirit of christ ; must give us this confidence , not an opinion that we are our selves strong enough to act separately , but that knowing our relation to him , we are thorough him that loved us , more than conquerours , or as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 8. 27. may be understood to signifie ; we are a glorious triumphant sort of conquerours . we not only conquer , but triumph too , through him that loved us , being perswaded that neither death nor life — shall separate us from his love — . so a noted expositor understands that word , observing how great a delight this apostle takes , when he would heighten a matter , in the use of that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is elsewhere said , colos. 3. 3. ye are dead , but your life , &c. we are dead , i. e. in our selves , we are a sort of dead or dying creatures , death hath almost got the possession of us already , has partly seised , and partly sentenced us to die , and irreversibly . this the apostle intimates where he adds , what you have heard , ye have a life bid with christ in god , that life is safe , and out of the reach of death , no death can ouch that life . they that are born of god , have in reference to this life ( though the other must be given up ) a self-preserving principle and power in them ; 1 joh. 5. 18. they keep themselves , that the evil one touches them not ; that is , not mortally , or with any deadly touch . in having a new , holy , divine life ; they have an assuring pledge also of the permanency , perpetuity , and everlastingness of it . if a man have once drank of that water which christ gives , it shall be in him a perpetual fountain , a well of water springing up into everlasting life . joh. 4. 14. are we christians , and with the springings of this life , do we not feel a lively joy springing , and exulting in our hearts ! add vital christianity to the rational nature , and loathness to dye is a repugnancy , and a reproach to both . christianity so plainly stating our case , reason should judge upon it . and sutable affections arise in us thereupon , as they would if our christianity were vital , and the product of the divine spirit . then , how should we bless god that we are mortal ! and that it is not in the power of all this world to keep us from dying out of it , when we know in how glorious a victory , that death will be swallowed up ! but it may be said by some , we should very little fear death , if we did know our interest in christ , if we were not in great uncertainty , and had not our hearts hanging in doubt within us about this thing . and therefore , 3dly . this saying should be monitory to us . ( as it is a credible , as it is a comfortable , so it is a monitory saying also ) . death shall be swallowed up in victory . this said in reference to some , ( which cannot be meant as to all ) , so great a thing , spoken with restriction , ought to make them of whom it is not meant , look about them ! with what solicitude should we concern our selves , to be at a certainty ! am i one of them , in reference to whom death shall be swallowed up in such a victory ? it should awaken us to consider , have we made our interest sure in our lord jesus christ , that great prince and lord of life . he that hath the son hath life . 't is eternal life that is spoken of in that context , 1 joh. 5. 11 , 12. this is the record that god hath given us , eternal life ; and this life is in his son ; that is , this eternal life . he that hath the son , hath [ this ] life , he that hath not the son , hath not [ this ] life . spiritual life , and eternal life , are all one , all of a piece ; the same in nature and kind . the one will grow up into the other . that life only is here meant , that will be eternal life . to the same sense is that , he that believeth in me , shall never dye , joh. 11. 26. these are plain words . he hath a life in him that is immortal , sacred , and not liable to be touched . it was before said , they that believe in him , if dead , shall live , ver . 25 ▪ but not only that , but 't is further added , they that believe in him shall never dye ; if dead , they shall live ; if they live , they shall never dye ; what means this ? that they have a life , besides this bodily one ; which is continued thorough death . of this line or thred , death makes no intercision . but we can never justify it to god , or our own understandings , to rest in a dubious uncertainty about a matter of so vast consequence as this . unconcernedness here , is the most unaccountable thing in the whole world ; i e. whether we have only that life in us which will end in the darkness and rottenness of a grave , and an horrid hell ; or that which runs into eternal life ? things will come to this issue very shortly with us , that either death must , as to us , be swallowed up in victory , or we be swallowed up of victorious death ; nor have we any ways to ascertain our own state , but ( as was said ) by uniting with the prince of life ; i. e. by receiving him in all the capacities wherein we are to be concern'd with him ; and by resigning our selves entirely to him . for if we must have him , that we may have life : how can we , otherwise , have him but by receiving him . the gospel , under which we live , can only be a savour of life to us , as it disposes us hereunto . recollect your selves then ; how do your lords dayes , and other seasons , of attending this gospel , pass over with you ? have you long expected life , and ( which is less likely ) do you meet with continual and total disappointments ? and doth it cause with you no qualmish thoughts ? but 't is infinitely a sadder case if you never feel your selves begin to live , and yet are never disappointed ; because you never attend upon the gospel-dispensation with any such design or hope . is the matter thus , that if you speak the truth of your case , you must say , i have a soul dead to all the actions , motions , sensations , injoyments , of a divine and spiritual life . and shall it be always thus , by our own consent , with any of us ? we have however the rational , intellectual life , and can think : do we think 't is fit for us to rest satisfy'd , and secure , in such a state ? what ? satisfy'd in the midst of death ? such a death ? while we are capable of apprehending at once , the horror , the danger , and the remedibleness of our case ? what will this come to ? it can only be holy , divine life that must be victorious over death , as the warring , opposite principle : if there be nothing to oppose it , what shall conquer ? death is in that case total , and upon such termes , till life begin to spring in thy soul , thou must reckon it likely to be eternal . yet let none so mistake as to imagine this life an enthusiastical thing , that must discover it self in rapturous , extatical motions , or go for nothing . it perfects our faculties , therefore destroyes them not . and chiefly consists in a rational judgment , choice and love of what is most worthy of us ; what is fittest to be done by us , and what is with fullest satisfaction to be enjoyed ; with a stedfast , most resolved adherence thereunto . 4thly , this saying ought to be instructive to us , in reference especially to this one thing , i. e. that we abstain from rash censures of providence , that god lets death be regnant in so great a part of his creation , so long a time . it shall be swallowed up in victory , let that solve with us the phaenomenon . it seems indeed , an untoward one ; and might at first be an amazing spectacle , even to the blessed angels themselves , to behold so great a revolt in heaven : and afterwards , to take notice of an intelligent world , of creatures beneath them , successively , thorough one first , delinquent , drawn in , as complices , into a like defection ; and death hereby spreading its horrid shadow , and extending its power , over so great and so noble a part of the universe ! committing such wasts , making such desolations , from age to age , in so great a part of the creation of god! but there are many alleviating considerations , that should compose our spirits to a rational quietude , and be satisfying and pacifying to our minds with reference to this thing . let me but name some few to you , which i shall leave with you , for this purpose . 1. do but consider how minute a part of the creation of god , this globe , this point , this punctilio , rather , of our earth is , where death has reigned , and so long had place . 2. consider how much of life there is in and about this little world of ours . when , upon one single mole-hill , you see the brisk motions and efforts of so many hundred lives , you have reason to apprehend there is a great deal of vitality about this little spot of earth . 3. consider and collect how probable it is , that as we go higher and higher , the nobler and finer parts of gods creation , must be much more replenished with a nobler and more excellent sort of life . it is very unreasonable to think , that this clod of earth should be so full of life and that in higher and purer regions , there should not be a richer plenitude of life , or of such inhabitants as live nobler and more excellent lives than we and 4. for ought we know , death never reaches higher than this earth of ours , and what is in a nearer vicinity to it ; and that , therefore , there be vast and ample regions , incomparably beyond the range of our eye , or thought , where now , no death ever comes ; after the detrusion of the first revolters , from those bright regions . when we are told , eph. 4. 10. our lord jesus christ is ascended far above all heavens , as it were a fond attempt to pretend to count them so it were rash philosophizing , to go about to describe them . but can we suppose them spacious , wild wasts ? or not suppose them replenished with numberless numbers of excellent creatures that in their confirmed state , fear no death . and continually pay a willing , joyful homage to their great preserver . for every knee must bow to him , of things in heaven , phil. 2. 10. and when we are told , eph. 1. 20 , 21. god hath set him at his own right hand in the heavenly places , far above all principality , and power , and might , and dominion , and every name — , &c. and 1 pet. 3. 22. that he is on the right hand of god. angels , and authorities , and powers being made subject to him . tho' we cannot form distinct thoughts what those dynastics , principalities , and dominions are , yet we cannot but suppose those unconceivably vast , and ample regions , fully peopled , with immortal inhabitants , that reign in life , in a more excellent sense . for it being said our lord ascended far above all heavens , that he might fill all things , eph. 4. 10. this must suppose sutable recipients . and if his influences reach down in such plenty to our minute earth ( as ver . 11 , 12 , 13. ) how copious are they here ! 5thly . consider , that here , where death has made its inrode , tho' the apostate spirits surround us , and incompass this earth of ours , and go to and fro throwing death among us every where , yet even here is a glorious off-spring continually arising , the redeemers seed in whom a divine life is gradually springing up from age to age. so that , at length , they make a great multitude which no man can number standing before the throne , clothed with white robes , and ( as ensigns of victory ) having palmes in their hands , rev. 7. 9. here is life then disseminated through all this death that inwraps our world. which for ought we know , is the center of death ; it may be here , for ought we can tell , and no where else ; ( here , or hereabouts . ) and yet even here , an holy divine life is insinuating and spreading it self , even among us , over whom death has reigned ; and there are great numbers , that having received abundance of grace , and of the gift of righteousness , shall reign in life by one , jesus christ , rom. 5. 17. here 's supposed a kingdom , with a counter-kingdom , and one head against another ; one , that brought in death and condemnation upon the world ; but another , that brings in righteousness and life . and that here , even in this lower region , the redeemer should have so large a portion ( we know not how large ! ) this very much narrows the confines of death . and let it be further considered . 6thly , that where death shall be perpetual , it is there but self-procured . they only lye under death , that lov'd it . all they that hate me love death , prov. 8. 36. they inwrap themselves in death , they make a covenant with it . that sin , which is death , which carries death and hell in it self , that they lov'd ; 't was so 't is true , with the rest , that finally perish not ; but it was not always so . the grace of god made a difference , not to be quarrell'd at , when striving with many , it is victorious with some . but of those with whom it is not so , it must be said , as their final , never-altered sense , even to the last , they would not be plucked out of the gulph , that deadly gulph , where they therefore lye , as in their most agreeable element . and let it further be considered . 7. that for the death that shall be perpetual , 't is to be confined , and go no further . before it was diffused and continually more and more diffusing it self . but in the future state of things , when time has run to its period , and the affairs of it are shut up by the final judgment , death and hell are now to be cast into the lake of fire and brimstone , which is the second death , rev. 20. 14. all death is now to be gathered into death , hell , into heil . it shall be contracted , gathered into it self . it 's true , it will be therefore consummate , finished , perfect in its kind , or full of it self , as that which is without mixture cannot but be , ( as was noted before ) . here will be pure death , without mixture ; and which therefore will have no allay . but then , whereas formerly it ranged to and fro uncontroll'd , now it is confined to its own narrower circle , and can have no new subject , and shall therefore give no further trouble or disturbance , to the rest of gods creation . moreover , consider , lastly , that this victory will not be gradual only , but total and entire . every thing of mortality , that was hanging about these glorious victors , shall be swallowed up in perfect , and in endless life . death is unstung first , disarm'd , and then easily overcome . it s sting is said to be sin , the deadliest thing in death . a plain further proof ( by the way ) the apostle intended death also , in the moral sense . and the insulting enquiry , where is it ? implies 't is not any where to be found , and signifies a total abolition of it ; and , by consequence , must infer that every thing of death besides , must ( as to them ) for ever cease , and be no more . which also the phrase of swallowing up , doth with great emphasis express . and this compleats the vindication of providence , i. e. in this whole affair ; and not only vindicates , but magnifies the conduct of the supreme disposer of all things . for by this means , as his wisdom , power and goodness , are most highly illustrated , so the trial of his peoples faith ( the great instrument of this their victory , as well as of that over the world , 1 joh. 5. 4 ) is found unto praise , honour and glory at the appearing of jesus christ , 1 pet. 4. 7. and they find , what , by patient continuance in well-doing , they were enjoyn'd to seek , ( which shews they were not vainly put upon so noble a pursuit ) honour , glory , immortality , to their actual attainment of eternal life , rom. 2. 7. now , therefore shall this saying be made good in its fullest sense : and if there shall be such a victory , so glorious a one won at last ; surely we should be tuning our instruments , and labouring to get our hearts into a frame to sing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triumphant song , ver . 55 , 56. and conclude it , as ver . 57. thanks be to god , that giveth us the victory through our lord jesus christ. finis . these books written by the reverend mr. john howe , are sold by tho. parkhurst at the bible and three crowns , cheapside . of thoughtfulness for the morrow ; with an appendix concerning the immoderate desire of fore-knowing things to come . the redeemers tears wept over lost souls ; in a treatise on luke 19. 41 , 42. with an appendix , wherein somewhat is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . of charity in reference to other mens sins . two sermons preach'd on these words , yeild your selves to god. a funeral sermon for mrs. esther sampson , the late wife of henry sampson , dr. of physick , who died nov. 24. 1689. the carnality of religious contention , in two sermons preached at the merchants lecture in broadstreet . a calm and sober enquiry concerning the possibility of a trinity in the godhead : in a letter to a person of worth , occasioned by the lately published considerations on the explications of the doctrine of the trinity : by dr. wallis , dr. sherlock , dr. s — th , dr. cudworth , &c. together with certain letters , ( hitherto unpublish'd ) formerly written to the reverend dr. wallis on the same subject . a letter to a friend concerning a postscript to the defence of dr. sherlock's notion of the trinity in unity , relating to the calm enquiry upon the same subject . a view of that part of the late considerations addrest to h. h. about the trinity , which concerns the sober enquiry on that subject . notes, typically marginal, from the original text notes for div a44680-e690 1 th. 4. 16. grot. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plotin . enn. 1. marc. antonin . de vit . suâ lib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. ham. in loc . self-imployment in secret ... left under the hand-writing of that learned & reverend divine, mr. john corbet ...; with a prefatory epistle of mr. john howe. corbet, john, 1620-1680. 1681 approx. 68 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a34544 wing c6265 estc r32518 12711243 ocm 12711243 66096 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. a34544) transcribed from: (early english books online ; image set 66096) images scanned from microfilm: (early english books, 1641-1700 ; 1524:18) self-imployment in secret ... left under the hand-writing of that learned & reverend divine, mr. john corbet ...; with a prefatory epistle of mr. john howe. corbet, john, 1620-1680. howe, john, 1630-1705. [16], 75 p. printed for thomas parkhurst ..., london : 1681. 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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 contemplation. spiritual life. 2004-08 tcp assigned for keying and markup 2004-08 apex covantage keyed and coded from proquest page images 2004-09 emma (leeson) huber sampled and proofread 2004-09 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion self-imployment in secret ; containing i. evidences upon self-examination . ii. thoughts upon painful afflictions . iii. memorials for practice . left under the hand-writing of that learned & reverend divine , mr. iohn corbet , late of chichester . with a prefatory epistle of mr. iohn howe . london , printed for thomas parkhurst , at the bible & three crowns , in cheapside , near mercers-chappel , 1681 the preface . the character of this holy servant of christ , is already given by an every-way sutable * hand , in what part it lay open to the observation of others . his more interiour portrai●ture , which is contained in these papers , was ( as it could only be ) drawn by himself . why it is now exposed to publick view , there is no need to be scrupulously careful in giving an account . it must be acknowledg'd there is usually with the holiest men , a modest shyness of communicating these privacies of their own souls . their inner man doth shew its own face with the more difficulty , by how much it is more beautiful , and worthy to be beheld . and so it was with this excellent person as his inscriptions upon these papers shew , [ the state of my own soul ] and [ qotes for my self ] signifying their intended use , was that of a mirrour to represent himself to his own eye , not to other mens . yet this aversion ( though great ) hath not been always invincible , or such as no reasons to the contrary could oversway . what are the psalms of david , and sundry memoires of holy men in scripture , that were remotest from ostentation and vain glory , but records of the most secret dispositions and motions of the hidden man of the heart , made publick for the instruction of their own , and succeeding ages . as also the other published meditations , and soliloquies , of some of the greatest worthies in the christian church , must be understood to have had the same pious design . nor , hath a generous benignity , in some heathens , permitted them to ingross to themselves , or envy to the world those pleasant sensations of their own minds , which they thought might be some way instructive and useful to other men. as that * renowned philosopher and emperour is instance , that scrupled not to write and leave behind him for this purpose , twelve books concerning his own life . the thing cannot be culpable if the design be innocent , which will in great part be discernable in the manner of doing it , when it is with unaffected simplicity , and without studied disguise : as we commend a picture , not so much for its being specious , as that it is like the face . so have good men in giving accounts of themselves not spared to put in the distempers , and disaffections of their spirits , that are as great blemishes and deformities , as a wart or mole on the face ; which the faithful pencil must as curiously express , as the greatest decencies . however , if this publication be praise-worthy , nothing is to be arrogated to the author , as , if it be thought blameable ; nothing is to be derogated . for though the work it self ( which carries its sufficient praise with it ) be owing entirely to him ( or rather to the grace of god in him ) the making it publick , is from the advice , and desire of some friends , willing to impart what was once most private , for a publick good. it is but the dissection of his soul ; less to be regretted by friends , when he is now cut of sight , and much more useful , than that of his lately pained body . and as anatomy discovers all the curious contexture of our bodily fabrick : here are ●●ived representations of faith , love , an heavenly mind , of humility , meekness , self-denyal , entire resignedness to the will of god , in their first and continued motions : with whatever parts , and principles besides , compose the whole frame of the new creature , as if we could perceive with our eyes , how the blood in an humane body , circulates through all the vains and arteries , how the heart beats , the spirits fly to and fro , and how each nerve , tendon , fibre , and muscle , perform their several operations . here it may be seen how an heart toucht from above , works , and tends thitherward , how it depresses it self in humiliation , dilates it self in love , exalts it self in praise , submits it self under chastenings , how it draws in its refreshings , and succours as there is need . to many who have seen so steady , uniform , and amiable a course and tenour of of life ; how grateful is it to behold the secret motions of those inward latent principles , from whence all proceeded ? though some others , would look no further than the advantages in external respects that accrue by it . as though some content themselves to know by a clock , the hour of the day , or partake the beneficial use of some rarer engine ; the more curious , especially , any that design imitation , and to compose some like thing , would be much more gratify'd , if through some pellucid inclosure , they could behold all the inward work , and observe how every wheel , spring , or movement , perform their several parts , and offices towards that common use. what is here presented , as it may be of great usefulness to all that seriously design the christian life : so it hath a special use for such as design it not , and who think there is no such thing . it may peculiarly serve to convince such , as are willing to think as ill as they can of the calling , and office of the ministry , that there are some that serve the lord in that work , who do not study such subjects as are here exemplify'd , only to frame discourses of them , wherewith to entertain the people for an hour ; but for their own use and practice too . that do live the things they teach . and eat of the food they prepare for others . that are in good earnest , and most intent to save themselves , and them that hear them : and do really venture their own souls upon the same bottom , upon which they would perswade their hearers to venture theirs , taking all possible care , left when they preach to others , they should themselves be cast-awayes . the very opinion that we preach , only for forms sake , and to keep up the custom , and believe , or regard not what we our selves say ( as well as the thing it self ) is no small ( nor perhaps uncommon ) hinderance to the success of preaching at this day . it is hard to be serious in hearing , what i think , he is not serious in himself who preaches it . if i apprehend he trifles , 't is a great temptation to me , to do so too ! you may see this worthy man considered the gospel , as a gospel of salvation , and not only taught , but used it accordingly . how sollicitous was he to ground substantially , and strongly , his hope of eternal life ! how warily did he feel his way ; and labour to understand , and know practically , upon what terms he might safely appear before his judge ! to them who do not so , this ought to be taken for a reprehensive example , and may be very directive to them that do . that it may attain its proper ends , is the serious prayer of one desirous to promote the common salvation , iohn howe . mr. corbet's enquiry into the state of his soul. his introduction . in order to peace of conscience and assurance of my good estate towards god , it must in reason be supposed , that i may rightly understand the marks of sincerity set down in gods word , as also the predominant inclination and motions of my own soul ; and that i may be so far assured of my right understanding of the things aforesaid , as to have no reasonable ground of doubting thereof . for i have no other ordinary way to know my sincerity in order to the said peace and assurance , but to examine , it according to my best understanding by the marks thereof set down in gods word . in this self-examination it is requisite that i use all diligence and impartiality with constancy ; and that i earnestly pray for gods assistance in it , and heartily offer my self to his search , as david did , psal. 139. 23. wherefore if upon the most impartial and diligent search , that i can make according to the best of my understanding , together with earnest and constant prayer to god to assist me therein as in my greatest concern ; it doth most rationally appear to me , that the predominant inclination and motions of my soul are agreeable to the marks of sincerity set down in gods word , then my conscience doing its office aright is to judge for me accordingly , viz. that i am sincere . and in this judgment i am to acquiesce , because it is the judgment of gods agent and minister , which he hath set up within me to judge under him of my internal state , according to his law , by which he himself doth and will judge me . god hath the same aspect upon the soul , which conscience his vicegerent hath , as it from time to time , or ordinarily judgeth not against him or without him , but under him and according to his judgment , either acquitting or condemning . to this purpose the apostle speaketh , 1 john 3. 20 , 21. if our heart condemn us , god is greater than our heart and knoweth all things ; if our heart condemn us not , then have we confidence towards god. the state of my own soul according to the strictest search that i can make . psal. 139. 23 , 24. search me o lord and know my heart , try me and know my thoughts , and see if there be any wicked way in me and lead me in the way everlasting , amen . the following particulars were set down in decemb. jan. feb. an. 1663. as far as i am able to discern my heart and wayes , i have chosen the lord for my portion , i take up my rest in him and not in the creature . to love and fear and admire and bless him , and to have communion with him is my chief joy . and the eternal vision and fruition of god is my great hope . i would not only have god herafter , but here in this world for my chief good . he is even now better than all the world. i come to god by jesus christ. and as i believe in god , i believe also in christ , and rejoyce and glory in him , and acknowledging my own sinfulness and unworthyness , i rest intirely on him as the ground of my justification to life , and of all favour and acceptance with god. i receive christ as my lord , and give up my self to him . i let him into my heart by faith. i esteem him precious and am willing to suffer the loss of all , that i may win him ; i desire to know him in the power of his death and resurrection , and am much grieved , that i do so weakly experience that power , and feel it no more operative in me in my dying to sin and 〈◊〉 world , and in living and walking in the spirit . i do not cease to lament the more heinous sins of my life , and cannot forbear the continual imploring of the pardon of them . i do not return again to them , and i resolve never so to do ; i watch and pray and strive against all sin , but especially against those sins , to which i am more especially inclined ; my conflicts are daily , and am put hard to it . but i do not yield up my self to any sin , nor lie down in it , yea i do not suffer sinful cogitations to lodge in me . howbeit i am many times much discomposed , damped in spirit , deadned in duty , distracted in my studies , and molested and hindered every way by the sin that dwelleth in me . but i resolve that sin shall have no rest in my soul , and that i will never injoy it . though i cannot keep sin out of my heart , yet it doth not reign in my mortal body , nor do i yield my members to the service of it . i would fulfil all righteousness , and owe nothing to any man but love . i had a hundred sold rather suffer wrong than do wrong . it was said of christ , that no guile was found in his mouth , and of the faithful company that followed the lamb , that no guile was found in their mouth . and that it may be so with me i indeavour with my whole heart . i trust god with my chiefest outward concernment , even with that , about which i am most solicitous , and wherein to be satisfied is of great moment to me , for that it hath as great an influence upon my spirit , as any outward thing hath . and i do believe that god will provide for me herein , or otherwise supply the want of it . my earnest desire of god is , that my outward condition may be so stated by his wife and gracious providence , as i may be least exposed to temptation , and best disposed , and furthered unto duty . i have an inclination to seek self , particularly in vain applause , and that in religious services ; and herein i have been highly guilty , but i shame my self for it before god , and i am willing to be satisfied in the praise , that comes from him alone ; and i trust through his grace , that i can deny my self in matter of reputation to do his will. i love the lord jesus christ and all his saints . the broken estate of the church , especialy by intestine evils , is a great trouble to my spirit . the scandals of professors i am truly grieved at , and i would not by their weaknesses seek to excuse my own faults , or an advancing of my own virtues . i have no setled bitterness and revenge against my enemies , but i love , pitty and pray for them . as concerning god's enemies i am more provoked , but i would not be inhumane or cruel against them . for the wrath of man worketh not the righteousness of god. i contemn none , i would not imbitter the spirit of any . i would answer all obligations of courtesy , as accounting it a righteousness . i would not insult over the weakness of any ; and this is partly out of natural tenderness and moral considerations , and i find that the goodness , and kindness of god , the meekness gentleness of christ hath here unto made impression upon me . i find upon the review of my life past according to the clearest judgment , that i can make , that i have not gone backward , but proceeded forward , in the wayes of godliness . and this increase i reckon not by sudden fits now and then hapening , but by the main progress of the work in the total sum. i have been grieved that i am no more elevated in the hope of heaven , and that i cannot attain to a longing desire to be gone hence , and to be there with christ. i have laboured to raise up my heart , and have had enlargement , even when deadness and flatness had been upon me . i think with my self sometimes , were my evidences clear for heaven , i would exalt to be gone hence this very hour ; but i find not this readiness at all times . when i have had a good enterprize in hand for god's glory and some publick benefit , i watched against vanity of mind and vain glory in carrying it on ; and i desire purely to aym at god ' s glory , and to be satisfied with my reward in him . and i take heed , that i forget not my mortality , when i am pursuing that design ; but i would fain bring up my self to this frame , to be contented to be taken hence in the midst of it , as judging that i shall be no looser by my removal , and god cannot stand in need of that service . lord forgive my inordinate self-love , which hath disturbed the actings of pure charity in divers passages of moment . for self-love in my sensitive appetite hath had motions contrary to the love of god and my neighbour . nevertheless my judgment hath disallowed it , and i have for the most part acted against it , and for that , which the love of god and my neighbour did command . o lord forgive my ten thousand talents . i come to jesus christ , who hath made satisfaction , and lay this heavy reckoning to his account . lord forgive my iniquity , for it is exceeding great . these following passages were set down , march 4. an. 1675. upon the review of the foregoing evidences , after twelve years , i find through grace the same abiding in me , and more and more rooted . and some particulars which did make me more to doubt of my good estate , i find to be since that time in a greater degree vanquished . i have done what in me lies , to call to remembrance all my remarkable sins , from my childhood and youth till now : and as far as i can judg , i have repented of them , both generally and particularly . and i now repent of them all , from the bottom of my heart , with a self abhorrence , if i can know my own heart by the strictest , and most impartial search that i can make . upon the best judgment that i can make of the nature of sin , and the frame of my own heart , and course of life ; i know no sin lying upon me , which doth not consist with habitual repentance , and with the hatred of sin , and with an unseigned consent that god be my saviour , and sanctifier , and with the loving of god above all . the mercy of god towards me , in the prolonging of the day of grace , in the strivings of his spirit , in his chastisements , in the checks of conscience , in the recovery of my soul out of distempers and backslidings , doth greatly affect my heart , and strongly engage me to him ; and doth often call upon my soul , and all that is within me , to bless his holy name . though my spiritual growth be very low and slow ; yet to this present time , i have not grown worse , but better , speaking of growth in the whole space , or greater spaces of my time past , and not every particular day . by prayer , and endeavours long continued , i have in some measure overcome a special very sinful distemster of mind , and gained the contrary temper against a natural propensity . though my faith in christ be weak , yet to have part in his promises , i am ready to part with all that is dear in this world , and i have no hope of happiness , but in christ. though i have had doubtings touching the promised salvation , yet i know that as to my own felicity , i prize nothing more than that salvation , being the glorifying , and injoying god for ever , and i embrace it as my best good. i love christ , whom i have not seen , and i am affected towards him , as towards a person , who taught and did the most excellent things , and promised a most excellent state to his followers , and purchased their redemption at the dearest rate . i am heartily grieved for loving god so little , yet i am sure , this i wrote according to a full perswasion at that time . i love nothing more than god , and in my esteem and choice , i prefer the spiritual , divine , and heavenly life , imcomparably before the carnal , animal , earthly life . and this esteem and choice , is made good by performance in ordinary . i love to love god. and i desire this love not only as an evidence of my salvation , but for it self . i had much rather have a heart to love him perfectly than to have all the riches , honours and pleasures of this world. my conscience beares me witness that in the present exercise of my ministry , i have no self-end of worldly advantage , or reputation among men , or any interest of the carnal mind : but if the command of christ , and the necessities of souls did not oblige me to this service , i should gladly retire to privacy and solitude . my temporal estate is mean and low , yet i am contented with it , and humbly bless god for what i have . i live in as narrow a compass for expences , as i can , that i might have something to give to the poor , and to be helpful to those that are in need , according to my ability . and as god hath required of us to love mercy ; and our saviour hath said , it is a more blessed thing to give , than to receive ; so i have more pleasure in giving a portion to the needy , as far as my mean estate will bear , than in laying out for the delight of my own sense , or worldly conveniences . and this proceeds not from a conceit of merit in any thing that i can do , but from a love to please god , and do good. though i have a good knowledge about the premises , yet i am apt to waver about the conclusion . and though i apprehend the evidences of my sincerity to be clear , yet a timorousness remains in me . though i have not as yet overcome the fear of death , yet i am sure that the unwillingness that is in me to dye , is not that i might enjoy the pleasures of sense , or any gratification of the animal life . i feel in my self a burden of sin and corruption , much sensuality , earthliness , selfishness ; nevertheless i judg , there is that predominancy of love to god , and holiness , which i hope is unmoveably seated in my soul ; whereupon i hope that it cannot be , that i should be cast out of his blissful presence into that perdition , which is a state of immutable hatred of him . and i apprehend that the most horrid , and hellish state of hell it self , lyes in its everlasting , and utmost enmity against god. thus i am searching and trying my heart and wayes , and what i find by my self i write down , that i may have it by me for my relief in an evil day , and an hour of temptation . for i must expect the time , when by weakness or anguish of body or mind i may be disabled to recollect my self , and duly to state the case of my own soul. and the powers of nature may so fail , that i may have but a very weak apprehension of what i have to do in this great concernment . i am warned by the parable of the ten virgins to look to it , that together with my lamp i may have oyl in my vessel , and be ready to enter in with the bridegroom at his coming . lord be merciful to me a sinner , to me one of the chiefest of sinners . o my exceeding sinfulness ! o the riches of thy goodness towards me ! should not i loath my carnal self , should not i grieve for grieving thy spirit ? i desire to do so , i hope to do so . do what thou wilt with me , so thou pardon , and sanctify and save me . i am afraid of thy judgments , i can endure but little , o how weak is my heart ! nevertheless i will endeavour , and i trust through grace that that i shall be enabled to bear thy correcting hand . thou art wise and holy , thou art merciful and gracious , thou retainest not thine anger for ever , because thou delightest in mercy . o spare me , and consider me , and deal with me not after my sins , and reward me not after mine iniquities ; but as far as the east is from the west , so far remove my transgressions from me ; comfort me and satisfy me , for i wait for relief from thee . whatsoever befalls me , i will put my trust in thee . i believe , o lord help my unbelief . lord increase my faith. o my god i lie at thy feet and mercy , i put my sinful distressed soul into the hands of jesus christ , and i rest on the covenant of grace made in him , as all my salvation , and all my desire , amen . more observations touching the state of my soul. march the 27th . 1676. o the wonderful mercy of god towards me a most vile and ●●etched sinner , in convincing , rebuking and awakening me unto a self-abhorrence , and an utter detestation of my sins , my special sins ; so that i cannot be reconciled to them . since the more powerful awakening of my conscience i never have , and am perswaded never shall return to those former sins which made a breach between god and my soul. i hate every sin impartially . a sinful state is in my internal sense an horrid and an hellish state . i finde my self firmly resolved to give up any part of my worldly estate , that i shall be found to hold to anothers wrong . if it be doubtful where the right lies , i am resolved first to indeavour a reference to conscientious knowing men ; and if that cannot be fitly had , to submit it to a legal tryal , with a desire that right may take place . i know not that i hold any 〈◊〉 estate , or that there is any doubt of my legal right to any thing that i possess : but i have made supposition for the tryal of my own spirit . when i had a father or mother , i would have trusted them , to defend or deliver me from any evil , from which it was in their power to defend or deliver me . in the same manner i now trust to my loving wife . why then should i be suspicious of god , in whose hands i am ? why should i doubt of his dear love , and tender mercy towards me , or call in question his good will to preserve , or deliver me from any affliction , that would be too hard for me to bear , or to sustain , and comfort me under any suffering , which he sees fit to inflict upon me ? if when i was more careless , and forgetful of god , and when i ventured upon breaches with him , he was pleased to convince , me of my sin , and to rouze me up to a greater care , and to make me more earnest for pardon , and for healing , and for all needful grace , and more throughly resolved to follow him throughout ; surely he will not refuse me in my addresses ▪ for more grace , and a more confirmed state of holiness . if i follow on to know the lord , i shall know him , and see his salvation . though death and judgment be of dreadful consideration ; though god be holy and just , and i be vile , and guilty , and worthy of eternal perdition ; yet why should i doubt of mercy and forgiveness , and of support and comfort in the darkness of death , and of justification in the day of judgment , from a merciful and faithful god , through a powerful redeemer and advocate ; seeing as a humble penitent believer , i lye at his feet , and cast my self into his arms , and wait on his grace , and am resolved to keep his wayes , and never to return to folly. i more desire to be sincere , than to know that i am so . the comfort and delight of being and doing good , i fet not so much by , as the very being and doing good. to love god , and to be conformable to him , is that , which i most of all desire should be in me . i will trust god in his wayes . i will strive against an over-timorous sollicitude about my own salvation , and will commit my self to god , who is the infinite goodness and love , and i will lye down , and take my repose therein . i am grieved , when i observe , or hear of the scandals of some professors , and the disorders of those , that are in charity to bejudged sincere , and the follies , and frailties of the more sincere and upright . and it humbles me , by causing me to reflect upon my self , and my own faultiness , and weakness , and proness to offend ; and it makes me more to desire the heavenly society , and to be among the spirits of just men made perfect . my sins of sensuality in every kind and degree , i search out , and repent of . i am kept by grace , from gross sins of this sort . in the gratifications of sense , which are lawful in general , i scrupulously dread excess , and unduness of circumstances . how earnestly do i desire an absolute purity ! all envy , unrighteousness , uncharitableness , uncompassionateness , undutifulness , and base selfishness , which is the root of all , i have seen , lamented , and abhorred . the motions and stirrings of mind , that way are suppressed and dislodged : i will never give way thereunto . self-applauding , self-seeking in matter of praise and honour before men , i strive against . i desire to be as sincere to anothers reputation , as to my own . i would not value others , by their regard to me , but by their true worth. i would be contented to be little in the eyes of others . this i unfeignedly desire and endeavour , and i hope that i have it in some good degree . all my omissions , and negligences in the work of the ministry , in preaching , in personal private application i bewail , and heartily resolve upon more diligence and faithfulness . enter not into judgment with thy servant , o lord , but remember me , and spare me according to thy great mercy in christ jesus the great propitiation for sin , in whom i desire to be found , and under the covert of whose wing i stand , that i may be saved from thy wrath , and injoy thy peace , and live in thy presence , where is fulness of joy , and pleasures for evermore . feb. 22. 1678 / 9 god will never damn in hell any soul , that hath the habitual , predominant love of god , though culpably remiss , and otherwise sinful , while he remaineth such ; yea hell , and such love of god are inconsistent . i love the holy will of god with all my heart , and hate all disconformity to it . nothing is more grievous to me , than to ▪ displease god , and nothing is more pleasant to me , than to please him . i strive after christian perfection . i labour to be unbottomed of self , to dye to self-advancement , to self-gloriation , and to all selfish joys , and to live wholly in , and to god , and to have self swallowed up in the love of him. i labour in the work of self-resignation , that my will may be confined to , and included in the will of god. i strive after patience in its perfect work , and do find a willingness to yield to gods will in my chastisements . i still justify god , and do not entertain an hard thought of his dealing with me , but conclude that it is altogether holy , just , and good , and for the best . i feel my sin a greater burden to me , than my affliction . i had rather have health of soul in a body full of pain , than health and ease of body with a distempered soul. and the sense of my great sinfulness disposeth me to patience , under my afflicting infirmities of body . i narrowly watch my heart , that it may not lodge , or admit a vain thought . when i am surprized with vanity , i suppress it as soon as i observe it . i am very fearful of offending in a word . when on the sudden , and by incogitancy i have spoken a word , which upon second thoughts is doubtful to me , though i had not such doubt in the speaking of it , i have been much perplexed about it , and have engaged my self to a greater watchfulness . aug. 1680. surely christ hath my heart . whensoever i swerve from christ in a thought , word , or deed , it is by inadvertency and surprizal against my fixed principle ; and i have great regret at it , and loath my self for it . if i were out of all fear o damnation i had rather be holy then unholy ; and i take pains and use gods means to be holy in opposition to the flesh , and i make it my chief care . and i do this , because i make the enjoying of god my chief good , and rather than lose the hope thereof i would willingly undergo the sufferings of this life , which lead to that blessed fruition , not excepting the fiery-trial it self . aug. 1680. i hope , when the end cometh , my god will say to me , dear child thy warfare is accompilshed , thine iniquity is pardoned , enter thou into my rest. therefore i will both hope and quietly wait for the salvation of god. i will hope to the end . strengthen me o my god that i faint not . october the 4. 1680. i have no design , i pursue nothing contrary to god's interest : but all my designes and pursuits are for god and holiness . i think i am sure of this , if i be sure of any thing . my great aim and care and labour is to cleanse my self from all filthyness of flesh and spirit , and to perfect holyness in the fear of god. to whom i yield my self a servant , to obey , his servant i am . but i do not yield my self a servant to sin , to obey it ; but i do yield my self a servant to god to obey him. the design and business of my life is to do his will. the workings of my heart in my affliction . aug. the 5th . 1680. the will of god in laying this affliction upon me , i unfeignedly approve as holy , just , and good ; and i am unfeignedly willing to bear the affliction , as it is an evil laid upon me by his will , till the time come , in which he thinks fit to remove it . i watch and pray and strive that i may not give way to a repining thought against his holy hand . in this point thē spirit is willing , but the flesh is weak . my mind doth really consent to gods dispensation and to my submission , and being most agreeable to his wise and gracious government , and most conducing to my salvation . but my sensitive part , and my mind also as it is in part unrenewed , weak and sinful doth greatly reluctate , so that i am put hard to it , and i must say , i am willing , lord help my unwillingness . i have not observed in the several dayes that a thought of direct or positive discontentment or vexatious commotion of mind hath been admitted by me , nevertheless i see to my grief , that i fall exceeding short of that quietness , contentation , and cheerfulness in my condition , and of that sreeness of self resignation to gods will , that i desire , and his goodness calls for . i wrestle with god by importunate prayer , that this thorn in the flesh might depart from me ; that this distemper might be removed , or so mitigated , that i might be in some comfortable ease , and get a more cheerful freedom in doing my duty . yet i would not wrest this relief out of his hands unseasonably , and without his good will , and his blessing . i would wait his time , and desire to have ▪ it with his love and favour , and with a saving benefit . and so my earnest desire thereof is limited with submission to his holy will. yet i find that this submission is no easy matter , but that i must take pains with my own heart , and that it is god , who must work my heart to it , and keep under the flesh , which is alwaies ready to rebel . it is hard to be willing to bear my wearisom condition . and o how weak is my heart , and ready to sink , if it be not upheld by a strength above my own ! o let his grace be sufficient for me , and let his power be made perfect in my weakness ! i feel my self bettered in the inner man by this chastening . it hath furthered mortification and self-denyal , and done much to the breaking of the heart of pride , and to bring me on towards that more perfect self-examination , for which i labour . it hath much deadned the world to me , and my desire to the world. it makes me know in earnest the emptiness of all creatures , and how great my concern is in god. it drives me close to him , and makes me to fetch all my comforts from him . i see of how little value all outward contentments are ; and not only in my present afflicted state , but if i were at ease and in full prosperity . the sense of this benefit to my soul is the great means of bringing my will to that weak degree of submission to god's will , to which i have atatined . o that i could live more by faith in this trying affliction . i indeavour to impress upon my soul those arguments , which the scripture affords for patience and long-suffering with joyfulness . but this will not do the work , unless the spirit of faith and patience be given from him , from whom comes down every good and perfect gift . i pray , i cry to my father , that he would give me the holy spirit according to his gracious promise , that i might shew forth the power of his grace , and that i might not dishonour him , nor discourage his children , nor reproach religion by my weakness . and in my bearing of it well , my reputation is nothing regarded by me in comparison of the honour of christ. him i desire to gloryfy both in my obedience and patience . i do not love god the less because of his correcting hand upon me . as my necessities drive me , so his love draws me , and my love brings me to him . i look to him as my father . and shall i not honour my father , and give him reverence , when i am chastned of him ? the lord is my portion saith my soul , therefore will i hope in him . i will wait for the lord , who hideth his face , i will look after him ; he retaineth not his anger for ever , because he delighteth in mercy . therefore he will turn again , and have compassion upon me . if he kill me i will put my trust in him : for he will not cast me off for ever , if i cleave to him with faith unseigned , but even through death it self will he save me . he will bring me forth to the light , and i shall behold his righteousness . when i say , what shall i do in case of such or such troublesome or dangerous consequents , my heart answers , be not careful , god will provide , i will leave it to him . besides a natural desire of ease and rest , the sense of the temptation which i am liable in this condition , makes me importunate to be delivered from it . i feellingly know the weakness of my own heart , and i am not ignorant of the devil's malice and subtilty , and how he will make the fiercest assaults , where i am weakest . whereupon i tremble in my self for fear of being tempted , and shaken and greatly amazed . and upon this ground respecting my souls safety , i judg an humble and patient importunity with god for the removing or moderating of my distemper , to be my duty . yet to keep me from being over solicitous and anxious in this thing , i consider that god doth govern and limit all our temptations , and will not suffer us to be tempted above what we are able , but will with the temptation open a way for us to escape . nevertheless i find , that i do much offend by too great a vehemence of desire to be delivered from this grievous burden without due submission ; also by too much disquietness and dejection , when after some expectation of a benefit by that means , i perceive that my hope thereof is like to be frustrated . the lord help me to carry it better , and as i ought to do , and keep my mind in its right frame . my business under this affliction is to be careful about my own part , and to leave god's part to his care . my part is to do my duty , and to get the benefit of the affliction , but to remove it is god's part . let me perform what belongs to me , and what belongs to god , he will certainly perform in his own time and way . the sum of my duty is graciously to comply with the dispensation and to behave my self suitably to it , and to please and honour god under it . accordingly in this i labour , and in this way i seek for comfort . and first i justify god and judg my self . god exercises his own holiness and justice in this castigation . his justice and holiness i approve , and accept the punishment of mine iniquity , and exercise an hatred of the sin , for which i now smart . i will bear the indignation of the lord , because i have sinned against him , and i repent with a self-abhorrence ; and i lye in the dust at his feet , and wait on him , untill that he have mercy upon me , and i am glad to receive mercy upon his terms . i have fled for refuge to lay hold on the hope that is set before me . i do most heartily take god for my portion , and i had rather live the divine life in conformity to him and fellowship with him , here in the first-fruits of the spirit , and hereafter in the fulness of glory , than live in the fulness of the delights and contentments , that belong to the natural life upon earth in a way of sin , and allienation from the life of god. i do most heartily take christ according to the offer of the gospel , not only to be justified from my sins and delivered from the wrath to come by his merits ; but also to be sanctified by his word and spirit , and to be governed by his laws , and to be brought by him unto the aforesaid fellowship with god. and my life and practice in the main bent and ordinary course thereof is according to this choice , in a daily walking not by sight and sense , but by faith ; not after the flesh , but after the spirit , in setting my heart not on earthly , but on heavenly things . i cast off vain desires and hopes , and my expectations of good are from god according to the tenor of his promises . when i walk in darkness , and see no light of outward comfort , humane helps , and visible means , i will trust in the name of the lord , and stay my self upon my god. i strive with my own spirit to subdue it to the will of god ; and in whatsoever i am tempted to be most impatient , therein i labour most for patience . my great care is that i may not sin against my god in any kind , and more especially that i may not sin by a rebellious impatience under his correcting hand . in this present distress i look upon my self , as being upon my tryal , and therefore i look more diligently , to my behaviour in it . now a price is put into my hand for the proof of my sincerity , and i labour accordingly to make good proof of it . i am willing to serve god in pain and patience , else i were unworthy of so good a master . i am willing to be conformable to christ in suffering , else i were unworthy of him . but here i must say again , the spirit indeed is willing , but the flesh is weak ; lord help my unwillingness . i am called to deny all the pleasures of sence and to mind them no more ; and i am heartily willing of it . i am called to declare to others by the exercise of faith and patience the righteonsness of the lord , and his tender mercies , and great faithfulness , and that he alone ▪ is alsufficent . o that the power of his grace may be thus magnified in me ! this is the fruit of the afflictions , that i look after ; and in this will i labour more and more . and through the help of divine grace i will not doubt of a good issue , while i am found in the way of duty . to them , who by patient continuance in well-doing seek for glory and honour and immortality , god , who cannot lye , hath promised to give eternal life . i am desirous to be delivered from this affliction ( if it be the will of the lord ) upon this account , that i might have a more notable proof of my freer choosing of god for my portion , when i am not thus driven to him , as now , because i can go no where else for comfort ; also of my freer turning from the world , even then when i am capable of injoying it . to have such a proof of these things in my self , i should take for a great advantage , and be greatly thankful . nevertheless , for the quieting of my mind , i consider that my present afflicted state doth better secure me from temptations , which might draw my heart from god to the love of the world ; in which respect , prosperity is far more dangerous than adversity . moreover , my present state gives me advantage for a higher proof of the grace that is in me , and of the power of divine aid , upholding me in a life of faith and patience , by which i live upon god alone , when worldly comfort fails me , and by which i am enabled to overcome things grievous to nature , and to get above , not only the pleasures , but the sharp pains of sense , and to live , and endure with little natural , or bodily rest. also , it gives me the advantage of exercising a resolved , willing self-resignation to god in this dispensation , which is harsh to flesh and blood , and a resting in hope , when there is no present appearance of help , and a waiting , and looking for the lord , who hides his face , and a cleaving to him ▪ by constant love , though he doth fore bruise me . if i continue in the exercise of these graces , they will give me a good proof , that the heavenly nature is in me , and will make way for great assurance towards god , and full consolation in christ jesus . and yet further , i trust that i have long before this distress , chosen god for my portion , and drawn off my heart from the flattering vanities of this world. and i know , that in this distress , i do not come to him constrainedly , or meerly as driven . for i delight to draw nigh to him , to pour out my heart before him in prayer and meditation . my meditation of him is sweet to my soul , and i do not love to be diverted from it . and when my distemper is any whit more easy , it works unto a rejoycing in him. and it is for enlargement of heart towards him , that i chiefly desire bodily ease and rest. hear my cry o god , attend unto my prayer . i will cry unto thee , when my heart is overwhelmed : lead me to the rock that is higher than i. god the infinite goodness and love , will not cast off a poor soul that lies at his feet , and cryes for the help of his grace , when it is ready to sink under the burden , and is willing to have mercy upon his terms . therefore , i will still cry to him , and look for him , and lean upon him , & will not depart from him by an evil heart of unbelief . this i resolve in his strength . lord strengthen me unto the perfect work of patience . lord , i heartily consent that thou shouldest use me as thou pleasest , so thou use me , as one of those that love thy name . disposal is an effect of propriety , but it is alwayes a regular , and a loving disposal of the subjects of his government . o! deal favourably with thy servant . thou knowest my frame , remenber that i am but dust. the lord will perfect that which concerneth me : thy mercy o lord endureth for ever . forsake not the works of thine own hands . o lord , without thee i can do nothing . therefore i must beg , and thou wilt give grace sufficient , without which i cannot subsist . for therein is the life of my spirit . for ever , o lord , thy word is settled in heaven . pitty me o lord , as a father pittyeth his children . comfort me o lord , as one whom his mother comforteth . the lord will wait , that he may be gracious unto you : for the lord is a god of judgment ; blessed are all they , that wait for him. can i be in a better hand ? as my professed judgment is concerning gods proceeding , so let me stand affected towards it . notes for my self . keep thy heart with all diligence ; for out of it are the issues of life . death and life are in the power of the tongue . entertain not a sensual imagination for a moment ; and give not way to the least glance of the eye towards vanity . be alwayes expecting some trouble or other , to interrupt thy outward peace and rest. never expect any thing from the world ; and when it offers thee any thing that is good for thee , receive it ; but catch not at it greedily . be alwayes mindful what thou may'st do for thine own and others salvation , in every instant , upon every occasion . dye daily . in arguing with another , watch against every inordinate heat of passion , loud speaking , and every rash word . if any neglect or slight thee , care not for it , yet observe it . any matter of tryal to thee , reckon among thy gains . take no delight of sense , but in a manifest and direct subserviency to spiritual ends ; and use not that delight to irritate , but to allay sensuality . when a sensual imagination or passion breaks in , then excite a tast of the powers of the world to come ; and delay not to recover the divine frame . what thou doubtest , do not . in thy actions , consider not only what is lawful , but what is best in the present circumstances ; and do that . in every delight of sense , watch against all brutishness . when thou art in company , where the talk is but vain , watch to put in a word , that may be to edification . if any despise thee , do not bear a grudge against him for it . and be not offended with any , meerly because they do not honour thee . when thou art framing excuses , take heed of speaking an untruth , or approaching near to it ; lest in avoiding the offence of man , thou make too bold with god. take heed of this also , when thou wouldst speak pleasingly , and avoid offence in speaking . use no recreation or delight of sense , but what thou canst at that very time desire of god , that it may be sanctified to spiritual ends. when thou hearest that another hath spoken any thing to thy injury or disparagement , beware of a transport of anger , that thou speak not harshly or unadvisedly against him , or too passionately for self , or as too much concerned for self . uphold the reputation of thy colleague , or any that is joyned with thee in service , as thou wouldst thine own . watch against all secret pleasure , in the lessening of another for advancing thy self . pray heartily for the success of thy colleague and others , who perform the same service that thou art ingaged in . and rejoyce in whatsoever good is done by them , as in what is done by thy self , and own it before men. use not animosity and contention in any matter , that may be brought to a good issue in the way of peace . engage not hastily as a party in a difference between others ; but reserve thy self impartial , and uningaged , that thou mayest moderate between them . whil'st thou lamentest thy weakness in some cases , and seekest more strength , be sure to use that greater strength in all other cases , whereunto thou hast attained ; and be not remiss or forgetful in any duty , that is more facil to thee : so shalt thou have comfort in thy willing mind , and honest care , and do much towards the attainment of that , which thou yet wantest , and reachest after . in the time of prayer , let no business divert thee from it , that is not of present necessity . when thou hast an opportunity of speaking a word for the good of anothers soul , defer not the doing of it till another time . watch against all bitter , and over-passionate speeches against malignant opposers of the truth . for meckness of spirit and behaviour , is more according to christ , than wrathful zeal . be not transported with passion against those conformists , who are more sober than many others ; yet manifest too little compassion to their suffering brethren . for even in the regenerate , there is a remainder of the spirit of envy , partiality , and selfishness , and too much of wrath , and bitterness , and other parts of the serpentine nature , though in a mortifyed degree . and we are to yield grains of allowance , for the temptations of prejudice , interest , &c. to which good men , as well as others , are obnoxious . in thy zeal against the sins of others , be mindful of thine own exceeding sinfulness : call to remembrance thy great offences , which though they be unfeignedly repented of , give thee to understand what cause thou hast to be meek , and humble , and patient towards all men. watch against the motions of pride and hypocrisie , in the presence of any person , whose favour and opinion thou much esteemest . what is man that thou shouldst pass to be judged by man's judgment , or seek applause from man ! be not discomposed about some petty absurdities of behaviour , or little indecorums , or over-sights : for so to be , is pusillanimity . when thou hast conceived a dislike of any person , his wayes , or actions , or dost ill resent his carriage towards thee ; take heed , thou do not take any secret pleasure in the fore-sight of evil coming upon him ; or in hearing or observing any such folly of his , as tends to his reproach or ruin , or notable dammage . if thou hast fore-spoken the calamity , or any evil , that in reason is like to befal one , who doth unadvisedly manage himself , and his affairs , take heed of wishing or willing , that the evil should come to pass , lest thy judgment or fore-sight should seem to be disparaged ; yea , take heed of any motion rising towards such a wish or will. my own exceeding faultiness ingages me in seeing and hearing the faults and follies of others , to pitty them , rather than to rejoyce or glory over them ; and to cover or lessen those faults , rather than to aggravate , or display them . the mercy and forgiveness , that i have found and hope for at the lord's hand , ingages and disposes me to forgive injuries and abuses done to me . and i should not think it much , that i , who am so sinful , should bear some contumelies , or abuses from men. it is displeasing to me , to hear the faults of others insisted on , whether they be matters of folly and inconsiderateness , or of perverseness and malice ; but especially if the matter be not evident . i find , that petty dammages and injuries are apt to be vexatious , especially in a matter the whole whereof is but little ; as in a litile farm or living . wherefore , i endeavour , that i be not surprized with a troublesom appearance , and consider the moment of a thing , how light it is . abhor every thought , word , and deed , which is contrary to love , and tends to the hurt of others . the more men wrong thee , the more watchfully maintain thy love towards them . after thy publick ministrations in prayer and preaching , be not thoughtful or much concerned , how men like thy performance ; but be concerned for this , how acceptable it is to god , and how effectual and successful to holy & saving means . if god single me out for special great suffering , i have no reason to judge amiss of it : for such is the state of things in the world to come , that some individuals must of necessity suffer for the good of the people . and , why not i , as well as another ? god is my owner , and he may do with me , as with any other , even as he pleaseth ; and he is my father , and he will use me well , and make me sufficient amends for all my suffering ; and i shall be no loser , but an exceeding gainer thereby in the end. in this present state of tryal , it is requisite that there be a sufficient difficulty and hardship , for all those that shall be saved , to grapple with . for all our boasts of free-will , unless there were some heavy weights of sufferings cast by providence into the ballance , to poise against our propensions to follow lusts , and pleasures , and worldly allurements , we should never seriously set our selves to the severe and self-denying duties , which belong to true godliness . to avoid inconveniences to thy self , expose not any to danger , whose safety thou art bound to provide for . in all accusations , whether publick or private , when thou hast made a sufficient defence , enter not into needless matters for ostentation , or such further vindication , as is not necessary , if thou stand in a slippery place ; but lye at a close guard , lest thou be entangled , or in some point circumvented . i will never wittingly and wilfully do amiss , by commission or omission , in a greater or lesser matter , because i shall too often do amiss , at least in smaller matters , through ignorance , or inadvertency , or surprizal of passion , do what i can . watch every opportunity to put in a savoury word , for the good of a soul , with whom thou hast occasion of converse . remember thou hast nothing of thine own , but all is the lords ; and accordingly use all that thou hast to no carnal interest , but to serve him , as being wholly devoted to him. be as serious and hearty in thy prayers to god for the concerns of others , as for thine own . watch against selfishness , lest it work unto great uncharitableness . when thou hast evidences of thy sincerity , which cannot in reason be gain-said , hold to them , and take comfort in them ; yet still endeavour by reviews , and further searchings , to clear it more and more . we keep our evidences , by keeping our graces in their lively exercise . fetch thy comforts from heaven , and not from pleasures or hopes here below . do not overvalue any worth that is in thy self ; but think it rather less than more , than it is indeed . if any slight thee , be neither dejected nor provoked . do not value men according to their esteem of thee , but according to their true worth. watch against the expectation of hearing thine own praise ; and when such a thought arises , instantly suppress it . when thou art commended , let not thy thoughts dwell on it with delight ; but let it be to thee as nothing . take heed of too great a valuation of thine own work , or usefulness in thy place ; and lay not too great a stress thereon . when friends out of love over-value thee , it concerns thee not to over-value thy self ; nor to take more than thy due , though they give it . have a habit of compassion towards the afflicted , firmly fixed in thee , that the motions thereof may be sutably stirred up on every occasion . let an abhorrence of any content in anothers sufferings , be deeply imprinted on thee ; that every thought thereof may be prevented , or instantly suppressed : yea , hate all disregard to anothers misery . watch against all eagerness , and immoderate delight in eating and drinking ; and against minding any kind of food , for the pleasing of the sense . come to thy meals not like a bruit , but as becomes a saint . never terminate in the sensitive pleasure , but make use of it to raise thy heart to god. when thou hast eaten so much , so that thou thinkest more is not expedient , or is better forborn than taken , proceed not to a bit more , lest thou be intangled or disturbed . still consider , is this act , i go about , agreeable to one that hath communion with god ? will this act promote communion with god ? do i come to this act , so as to have communion with god thereby promoted . seek the lawful contentment of any that are about thee , as thou dost thy own ; and be as glad to gratify them as thy self , so far as it is convenient for them . hate and shun all motions of unworthy selfishness : and see , that others be sharers with thee in thy pleasant things , and be not content to have them to thy self alone . be not over sollicitous , for humouring thy self in sensitive suavities , but rather suspicious of it , and be abstemious from it . always mind and do the present duty . comply with the present dispensation , and make the most of it . thy business is to please god , and god will provide for thy comfort . lay thy heart to rest in the will of god. for there is no other rest for the soul , to be thought on . i will not indent with god for any good , but what is included in the covenant of grace . i will expect no good but according to the tenor of that covenant , which is all my salvation , and all my desire . i am resolved that pride shall not set me to study , or preach , or pray , or carry me on in any service . if thoughts of men-pleasing or mans applause , steal in with my honest intentions , i will instantly cast them out , as soon as they be discovered , and i will vvatch and pray for the preventing of them . i will watch , when i go forth in my service for god , that pride do not send me forth : mens opinion of me shall be nothing with me , but the pleasing of god and the doing of good , shall be my whole scope . in performing prayer , i am intent upon god , and his hearing , and observing my thoughts and words ; and i earnestly purpose and strive against thoughts about mens observing and judging of my performance . nevertheless , i do find that together with my sincere and earnest intention directed to god , thoughts of regard to mens esteem , and judging , will too often thrust in , do what i can , so as either to be pleased , or troubled , as i think they judge . these thoughts have greatly troubled my spirit . hereupon i consider , that a due regard to expressions for mens sake , that they be affecting and not offensive , is not faulty but necessary ; and therefore must be heeded . and i think that my thoughts above mens judging have this intention at last chiefly , that my expressions be affecting , and not offensive , yet i am jealous of the mixture of corruption and vanity . i earnestly indeavour to have my heart so filled with the apprehension of god's infinite majesty , and my infinite concernment in him , that all impertinent thoughts may be quite swallowed up . all designing and indeavouring to please men for my own praise i do at that very time detest and abandon , yea at that very time i am sure i do very little regard either the approbation and praise , or the disallowance and dispraise of those very persons , about whom my thoughts are apt to run out , as aforesaid . i do my uttermost to prevent , restrain , and suppress all such thoughts , they are a burden to me . there is scarce any thing that stirs within me , which hath less of my will , than these thoughts have . there is scarce any thing , against which i do more watch and pray and strive , than against these thoughts . and whatsoever tincture of vanity and corruption be found in them , i am heartily sorry for it , i hate and loath it , and i hope that the merciful god will not impute it to me , to the rejecting of my prayer or to any breach between him and me . i find that my very fear of this evil , and desire to avoid it , doth draw my thoughts to it , as a mans great desire to sleep , and his fear that he shall not sleep doth commonly keep him waking . these thoughts i abhor , not only before and after , but in the very time they come in . and i strive with might and main against them . if god approve my service and own me in it , i shall be abundantly satisfied , though men ( what soever or how-many soever they be ) should despise and loath it . on the contrary , if men should never so highly approve it , i can never be satisfied , if god do not accept and bless it . this i am sure of , if i be sure of any thing . i discern that by care i have brought it to that pass , that my thoughts of others present with me in prayer are not with regard to their praise● which i value not , but to what is fit to be done by me in that service , and to their being affected with it . i find i am prone to be anxiously scrupulous : yet i should consider that there be insuitable weaknesses ( as impertinent thoughts ) accompanying the best performances . finis . his writings published are : 1. his history of col. massy's military-actions at and near glocester . 2. the interest of england , 1st and 2d part. 3. a discourse of the religion of england , asserting , that reformed christianity , setled in its due latitude , is the stability and advancement of this kingdom : in two parts . 4. the kingdom of god among men : with a discourse of schism : and an account of himself about conformity , books printed for thomas parkhurst . the art of divine meditation by edmund calamy late of aldermanbury , london . mr. thomas wadsworth's remains , with remarkables of his holy life and death . there is printing a discourse of mr. nathaniel vincent , of self-examination , and meditations on the sacrament . one hundred select sermons of thomas horton , late of st. hellens , london . a discourse of actual providence , by john collings , d. d. an exposition on the six first chapters of the revelations , by charles phelps . sermons of grace and temptation , by thomas froysel . ark of the covenant by george gelaspy . a new-years-gift , by thomas lamb. christ display'd , by nathaniel heywood . heaven or hell , in a good or bad conscience , by nathaniel vincent . incomparable excellencies of god , in his attributes and word , by george swinnock . glimpse of eternity , by abram coley . an exposition on the assemblies catechism , by thomas doolitle . another exposition by thomas lye. another by thomas vincent . morning-exercise against popery , by sundry ministers of the gospel . four useful discourses by je● burrough , published by matthe● mead. present state of new england . husband-man's companion , it divers suitable meditations , by edward bury . revival of grace , by henry hurst . shepherdy spiritualized , by john wood. antidote against the fear of death , by edward bury . notes, typically marginal, from the original text notes for div a34544-e170 * in his funeral-sermon . * marcus antoni●● a funeral sermon for that faithful and laborious servant of christ mr. richard fairclough (who deceased july 4, 1682 in the sixty first year of his age) by john howe. howe, john, 1630-1705. 1682 approx. 72 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44679 wing h3027 estc r28698 10741429 ocm 10741429 45607 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. a44679) transcribed from: (early english books online ; image set 45607) images scanned from microfilm: (early english books, 1641-1700 ; 1404:24) a funeral sermon for that faithful and laborious servant of christ mr. richard fairclough (who deceased july 4, 1682 in the sixty first year of his age) by john howe. howe, john, 1630-1705. [6], 62 p. printed for john dunton, london : 1682. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fairclough, richard, 1621-1682 -sermons. funeral sermons. sermons, english -17th century. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2004-12 john latta sampled and proofread 2004-12 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a funeral sermon for that faithful and laborious servant of christ , m r richard fairclough , ( who deceased july 4. 1682. in the sixty first year of his age. ) by john howe minister of the gospel . london , printed for john dunton at the black raven in the poultrey , 1682. to the reverend mr. samuel fairclough , mr. john fairclough , mr. george jones , mr. richard shute , with their pious consorts ; the brethren and sisters of the deceased mr. richard fairclough . my worthy friends , it is , i apprehend , a grievous thing to you , to be destitute of the wonted solace , you have taken in those your most delectable relatives , the father , and the elder brother of a family , whereof you were the genuine , or the ingrafted branches . whether nature or choice gave you your interest , you had a common concern , and comfort in it . and indeed , from a love too little common to the rest of the world. the love that hath so observably flourished among you , and been your collective , unitive bond , as it hath shewn it self to be of an higher , than the common , kind ; demonstrated its own divine original , and that it had its root in heaven ; so have its effects been a demonstration , what such a love can do , for the cherishing of union , not only in a private family , but in the church , and family of the living god also . and how little necessary it is unto an union , even there , that there be a sameness of sentiments , and practices in every little punctilio ; for a disagreement wherein , too many have thought themselves licensed to hate , and even destroy one another . as god himself was the fountain , so he was tbe first object of that love with you . and as your love to him caused your entire devotedness to his interest , so your mutual love united your hearts ( according to your several capacities ) in serving it ; without grudging , or hard thoughts , that each one serv'd it not exactly in the same way . by that love you have been undivided in your joyes , and sorrows in reference to one another . while your very eminent father survived , how gladly did you pay a joint reverence and duty to him ! what a glory was his hoary head unto you ! this your worthy brother was the next resort and center of your united respect , and delight . i doubt not you feel your loss as to both ; which ( thô god had made a former breach upon you ) the longer continuance , as well as the pleasantness of the enjoyment , cannot but have made the more sensible unto you . we are somewhat apt to plead a prescription for our more continued comforts . but you know how little that avails against a statute , as that ( for instance ) by which it is appointed that all must dye : nor is it to be regretted that the absolute lord of all , should pluck in pieces our earthly families , for the building and compleating his own in heaven . what i have said of this your excellent brother , in the close of the following discourse , is but a small part of what you know . the saying it serves for the solace of the survivors , not the advantage of the dead † . and the solace is real , and great , when imitation makes all that is commendable , our own and most intimate to our selves . it is , otherwise but a faint comfort to have been related to an excellent person ! when a limb is cut off , the soul retires to the remaining parts . may a double portion of the spirit and life , which were so copious and vigorous in the deceased , abound unto you ! and i should be very faulty , if i put not in for some share with you , who must profess my self a great sharer in your affliction and loss ; and your very affectionate brother , and servant in our lord , john howe . a funeral sermon : mat. xxv . 21. his lord said unto him , well done good and faithful servant , thou hast been faithful over a few things , i will make thee ruler over many things : enter thou into the joy of thy lord. it may seem somewhat incongruous , and an indecency that this memorial of our worthy friend , should be now solemniz'd so long after his very remains are gone from off the face of the earth . but two things concurr'd to make the delay necessary , and unavoidable , viz. that his own desire , exprest in his will , limited the performance of this office to the person upon whom it now falls . and that my own great infirmities , before the time of his sickness and death , ( which made it more likely he should have done this part for me , than i for him ) had obliged me to begin a course , for the repairing of languishing health , which required some weeks attendance abroad , and which could not be sooner over . but , if our business were only to mourn , and lament our own , and the more common loss , it were not yet too late . the mention of his name , the worthy mr. richard fairclough is enough to open fresh springs , calling to remembrance such a brother , such a friend , such a preacher of the word of life as he was . and it should do it most of all upon the most common account : whom would it not induce to mourn over this forlorn world , to see that every thing that is more excellent , more pure , more desirable , more capable of being useful in it , god is gathering up out of it ? o how much of spirit and life is gone from it , when one such man dies ? how are we to mourn over the world as dying , gradually , the worst sort of death , when the holy , divine life is thus exhal'd out of it , and is expiring by degrees ? but come , we have somewhat else to do than mourn ; all this tends to make a glorious heaven , one bright star the more is now added to it ; there is nothing of this holy life lost ; whatsoever of excellency , purity , goodness , life , loveliness , and love of that divine kind vanishes from among us , is but transferr'd to its own native place , returns to its proper element , as the forsaken dust hath to its own . heaven hath its part out of every such person , the seat of all life , purity , and goodness ; as the earth draws into its bosom it s own terrene part , ( not without a sacredness , and a rich perfume adhering to that also . ) and as it is not our only , or more principal business to mourn , so nor is it to relieve , and fortifie our selves against mourning . we have somewhat to do , divers from them both , and that is more considerable than either of them . we are chiefly so to consider his death , as may best serve the purposes of our own yet-continuing life , which was the scope of that desire of his signified by his will , that an instructive sermon might be ( upon that occasion ) preacht to the people . we are to set our selves to learn from it , what doth most concern our own daily practice and hope ; so to acquit our selves as not to neglect the duty of good and faithful servants to our common lord , nor to come shott of their reward . and to this purpose we are more to consider his life than his death . the life which he hath liv'd on earth , and the life which ( we have reason not to doubt ) he doth live in heaven . nor could my thoughts reflect upon any portion of scripture more fit for our purpose , or that was more sutable to him and us , i. e. that could more aptly serve to describe him , and instruct our selves ; nor have i known any person to have left the world , within my time , to whom this text of scripture might more fitly be apply'd . i shall only observe and insist upon these two heads of discourse from it , the character of such a servant . and , the treatment which he finds at last from his heavenly master . first , his character . he is said to have done well , or 't is said to him ● well , ( no more is there in the greek text. ) and then he is further bespoken as a good and faithful servant , more generally , and particularly his fidelity is commended in reference to the special trust and charge which is imply'd to have been committed to him : thou hast been faithful in a few things ; i have not over-charg'd thee , and thou hast acceptably discharg'd thy self . some think this ( and the whole parable ) to belong only to the ministers of the gospel , the servants of christ in that special sence . i do not see a reason for that restriction . the words are of themselves capable of being extended further , to the faithful servants of christ in whatsoever capacity ; thô being spoken to the disciples , as from the continuation of the discourse ( with this evangelist ) from the beginning of the foregoing chapter may be collected , it seems not unfit to allow them a more particular reference to their special office and trust . and here we must note that these words of commendation [ well done good and faithful servant ] do speak both the truth of the thing and the judgment and estimate which his lord makes thereof accordingly . we are now to consider them under the former notion , as they express the truth of the thing , the matter of fact , whereof we cannot have a more certain account , than ( as here we have it ) from his mouth , who imploy'd him , was his constant supervisor , must be his final judge , and will be his bountiful rewarder at length . we shall here , in opening his character , note , first , some things leading and introductive , or that belong to his entrance into this service . and , secondly , some things that belong to his performance afterward . first , for the introductive , supposed part of his character . he is 1. one that hath disclaimed all former and other masters : all in coordination , for of such , no man can serve two : other lords had dominion over him , but by their vsurpation , and his unjust consent , who was not his own , and had no right to dispose of himself . the faithful servant repents , and retracts those former engagements , as bonds of iniquity , by which he will be no longer held , renounces any former inconsistent master or service : a truly subordinate master he must own for the same reason upon which he acknowledges the supream , and do all that such derived authority challenges , by his direction who gave it ; otherwise , he hath learned to call no man master on earth . 2. he is one that hath by covenant surrender'd and resign'd himself to this great lord and his service : some relations have their foundation in nature ; this of servants to a master , ( we except slaves ) in their consent , or in mutual contract ; and thô this general relation between god and man , have the most deeply natural foundation imaginable , whereupon all are his servants ; yet the special relation must have the other ground , viz. that of consent , or contract superadded ; not to give god a right to our service , but more expresly and effectually to oblige our selves to it , and that we may have a right to his rewards . 't is but acknowledging and recognizing his former right in us , which is part ( and the initial part ) of our duty to him . he requires and justly insists upon it , to be acknowledged as our only rightful lord ; which till we do , we are in rebellion against him , and in the condition of servants broke away from their masters , run-aways , fugitives , and who keep our selves out of the family ; and thô that cannot , however , destroy his right , yet it is inconsistent with our duty , for our service must be throughout voluntary , and with our reward , for nothing that is not voluntary , is rewardable . therefore the good and faithful servant in the text , is one that affects and chooses the state , first , and sayes with the psalmist ( psal. 119.38 . ) — thy servant who is devoted to thy fear : and ( psal. 116.16 . ) oh lord , truly i am thy servant , i am thy servant , the son of thy hand-maid ; thou hast loosed my bonds . he doth as is required , rom. 6.13 , 19. yields himself to god , and all his parts and powers servants of righteousness unto holiness . he reckons it neither dutiful towards god , nor comfortable to himself , to do him only occasional service , but ad libitum , and as an unrelated person : he thinks it not honourable to the great lord of heaven and earth but to borrow ( as it were ) anothers servant , nor can he satisfie himself , not to be of the family , therefore he consents first to the relation , and enters himself his covenant-servant . faithfulness supposes having covenanted , and hath the same reference to our part of the covenant , that gods faithfulness hath to his . 3. he is one that hath thereupon made it his earnest study to know his lords will : his first enquiry is , what wilt thou have me to do , lord ? he is solicitous to understand the duty of his station , psal. 119.125 . i am thy servant , give me vnderstanding , that i may know thy testimonies : to enter one's self the servant of another , without any concern to know the business of his place , shews an insincere mind , and argues he hath more a design to serve himself upon his master , than to serve him . 4. he is one that hath an inclination to the work he is to do when he knows it , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an inclining bent of mind to it . that which the scripture means by having the law of god written in the heart . spoken of our lord himself in reference to that peculiar service he was to perform . lo i come to do thy will , o god , thy law is in my heart . psal. 40.8 . who thô he were a son , yet taking the form of a servant , apply'd himself to that severe part assign'd him , with a most willing mind ; and had , hereupon , the highest approbation imaginable . isa. 42.1 . behold my servant whom i uphold , mine elect in whom my soul delighteth . and it is spoken of all the inferiour true servants of god besides , jer. 31.33 . i will put my law in their inward parts , and write it in their hearts . 't is the same thing with being gods workmanship , ( ephes. 2.10 . ) created unto good works ; and with that readines to every good work , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) tit. 3.1 . if a mans heart be not so framed to gods service , how awkwardly and untowardly , does he go about any thing that is enjoyn'd him , he is habitually disobedient , and to every good work reprobate . tit. 1.14 . secondly , and for that part of the character , which being a good and faithful servant , includes 1. he is one that endeavours to extend his obedience to the whole compas of his duty ; hath an universal respect to all gods commandments . is not partial in the law. 2. he peculiarly minds the work most , of his own station . thinks it not enough , or possible , to be a good christian , and at the same time an ill magistrate , minister , parent , master of a family , or servant in it , if it be his lot to be in any of these capacities . 3. he is diligent in all the service that belongs to him any way ; not slothful in business , fervent in spirit , serving the lord , rom. 12.11 . 4. he is with most delight exercised in the most spiritual part of his work . in the great , vital acts , of faith , love , self-devoting , and those most immediately proceeding from them , meditation , prayer and praise . 5. he balks not the most hazardous or more costly part . thinks it mean to serve god at no expence , or with what costs him nothing . measures not his duty , by the advantage , or safety of his own secular interest . so as to decline it when nothing is to be got by it , or if any thing be in danger to be lost . 6. he grudges not that others are less expos'd to danger in their work , than he . and have that liberty of serving god which he hath not . let me seriously recommend this property and disposition of a faithful servant to my brethren in the ministry . while some have opportunity of serving our great and common lord without fear of the interruption and suffering , to which we are liable , and when we have reason to judge they do it with sincerity ( thô we may think they gained their greater liberty by their mistake ) there can be no more genuine expression of our fidelity , and sincere devotedness to our masters interest , than to behold , with complacency , all the good which we observe done by them . if the great apostle rejoyced , and declared he would rejoyce that christ was preached , thô not sincerely ( and whether in pretence or truth ) much more should we , when we ought to judge that he is sincerely preached . and if he envy'd not those that preached christ even of envy , how horrid would it be , should we behold with envy , what we are to suppose done out of love , and good will. they are great admirers of themselves , and lovers of some interest of their own more than his , that cannot endure to see his work done by other hands , than theirs . or that have nothing of that disposition in them which those words expresse , let him increase and me decrease . 7. he is much less apt to smite his fellow-servants , or hinder them in their work , unles they will work by his rule and measure , unprescribed by their lord himself . he takes no pleasure to see the hands ty'd up of useful labourers in the harvest , wishes not their number diminisht , but because the harvest is really plenteous , but the labourers are few , rather prayes the lord of the harvest to send forth labourers into his harvest . mat. 9.37 , 38. if any of their own private inclination , would have the necessary work of their lord hindered , and take pleasure in the exclusion of industrious labourers , for their conscientious disuse of things , by their own confession , not necessary . good lord ! what spirit are they are of ? i understand it not ; nor let my soul enter into their secret ! i had rather a thousandfold bear their anger , than be of their spirit ! would any faithful servant rather wish his masters work should be in any part undone , than done by those he dislikes , upon no more important reason than that their cloaths perhaps are not of the same colour with his ? but thanks be to god that among those that differ from each other in the lesser things there are so many that rejoyce , being under restraints themselves , for the liberty of others , and that mourn , while they enjoy themselves an ample liberty , for others restraints , and among whom there is no other contention , but who shall think , and speak , and act , with most kindness towards one another : and that not whole parties , but an ill mind and spirit only in some persons , can be charg'd with what so much unbecomes faithful fellow-servants . 8. he is less at leasure to mind what others do or do not , than what he is to do himself . is above all things solicitous to prove his own work , that he may have rejoycing in himself , and not in another , gal. 6.4 . 9. he esteems the utmost he can do but little ; and counts when he hath done his best , he is an unprofitable servant . 10. he approves himself in all that he doth to the eye of his great master . here we cannot serve too much with eye-service , or be too apprehensive of the constant inspection of our heavenly lord. one may be too much a pleaser of men , but no man can too much study to please , and approve himself to the eye of god. 11. he laments lost time , and labours to redeem it . 12. he greatly rejoyces in the success of his work. if , for instance , it be his business to bring home souls to god , nothing is more grateful to him than to prosper in it . my beloved , my joy , and my crown , — ( philip. 4.1 . ) so he counts such as he can make proselytes to christ : i have no greater joy , than to hear that my children walk in truth : joh. 3.4 . 't is said of barnabas , ( a great number believing and turning to the lord , ) acts 11.22 , 23. that , when he saw the grace of god , he was glad ; for ( 't is added ) he was a good man , and full of the holy ghost . 13. he loves his work and his master , is willing to have his ear bored and serve him for ever . if any thought arises of changing , he presently represses it by some seasonable check , and counter-thought † , and confirms his resolution of cleaving to him unto the end . 14. he puts the highest value upon such present encouragements from his lord , as are most expressive of peculiar favour . the blessed god knows what is most suitable to the genius and spirit of his own new creature : they who are his sincere servants , are his sons too , born of him , and to the divine and heavenly nature in them , those things are most agreeable that are most spiritual , and whereof others of terrene minds , no more know the value , than that dunghil-creature did of the gem it found there : they must have great stores of corn , wine and oyl . his better born servants are of a more excellent spirit , and better pleased with the light of his countenance ; he differently treats them accordingly . as that victorious persian monarch * , entertaining at a feast , the principal men of his army , gave among them costly gifts ; but for chrysantas , a more peculiar favourite ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) he only drew him near to him , and gave him a kiss ; which was intended by the one , received by the other , and envy'd by a † third , as an expression of more special kindness . and of the divine love , which that borrowed expression signifies , pious souls , upon all occasions , shew their highest value , cant. 1.2 . 15. he trusts his master for his final reward , and is content to wait for it , as long as he thinks fit to defer . st. paul professes himself a servant of god , and an apostle of jesus christ , in hope of eternal life , which he that could not lye had promised , and hereupon resolvedly encounters all the difficulties of that hazardous service . ii. the acceptance and reward which such a servant finds above . his acceptance is exprest in the same words , ( as was said ) which have generally given us his character , not only shewing what he was , and did , but that his lord esteem'd , and passes an approving judgment of him ( as it was not to be doutbed he would ) accordingly . concerning this judgment we are to note , both what it supposes , and what it includes . it supposes both an account taken how this servant demean'd himself , and a rule according whereto the matters to be accounted for , were to be examin'd and judg'd of . 1. that our lord calls his servants to an account ; so we find it expresly said vers . 19. after a long time , the lord of those servants cometh , and reckoneth with them . and here 't is imply'd , when he sayes , well done — it implies he takes cognisance , and enquires whether they have done well or ill , he is not indifferent or regardless how they quit and behave themselves ; nor doth he ▪ pronounce rashly , and at randome , without searching into the matter . so then every one of us shall give an account of himself to god , rom. 14.12 . 2. that there is some certain stated rule , by which their doings must be measured . well doing stands in conformity to some rule or other ; and what is the next and most immediate rule of our duty , is also the rule of gods judgment : such a rule it must suppose as according whereto a true judgment is possible , of our having done well . that cannot be the law of works , according whereto no flesh can be justified in his sight , it must therefore be the law of grace : and so this servant is only said to have done well according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evangelica , the indulgence of the gospel can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is well , to that which the rigour of the law would condemn . bonum orit●● ex causis integris , &c. well doing arises out of the concurrence of all requisites ; evil from any the least defect ; and so indeed whatever the rule be , all things must concur that are requisite to acceptance by that rule . but here simply every thing of duty is requisite ; so that the condition of acceptance and life was not to be distinguisht ( as a thing of less latitude ) from meer duty in its utmost extent . jam. 2.10 . for whosoever shall keep the whole law , and yet offend in one point , he is guilty of all . cursed is every one that continueth not in all things which are written in the book of the law to do them , gal. 3.10 . 2. this judgment includes , 1. well-pleasedness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is well , q. d. i like well thy way and work , it pleases and is grateful to me , and so art thou . 2. an acknowledgment of his title to the designed reward , according to the gospel constitution . 't is said to be well not only according to the absolute and abstract consideration of what was done , but according to its relative consideration and prospect to what was to ensue ; and therefore follows in the subjoyned words , the collation of the reward , of which reward we have here a twofold expression , i will make thee ruler over many things ; enter thou into the joy of thy lord. 1. i will make thee ruler over many things : ] in the evangelist luke's account of this parable ( if his account refer to the same thing , as spoken at the same time , which some of old , upon the manifold diversity , have doubled , how reasonably i shall not here dispute ) 't is said , have thou authority over so many cities . either expression represents the remuneration here vouchsafed by a metaphor , which nearly approaches that very usual one , by which the felicity of saints is represented under the notion of a kingdom , q. d. thou shalt have an honourable prefecture , be a glorious viceroy , shalt according to thy capacity , share with me in the dignity of my royal state ; if we suffer , we shall also reign with him , 2 tim. 2.12 . this i pass , and shall stay a little more upon the other expression which is plainer , and without a metaphor . 2. enter thou into the joy of thy lord. ] wherein , as expositors observe , our lord slides insensibly out of the parable , into the thing designed by it , using words indifferently applicable to either , but such as wherein he might be easily understood , ultimately to mean the joyes and glories of the other world or state. expressions serving to signifie , as an ancient speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the summe of all felicity , as what can more fitly signifie that than joy , the joy of his lord , and whereinto he was to enter ? let us consider these severally , thô but briefly . 1. joy. ] q. d. the laborious part is over with thee , now follows thy rest and reward . joy , the very notion whereof is rest , quies appetitus in appetibili ; ( as it is aptly defined ; ) they that sow in tears shall reap in joy . when the dark shady vale is past over , with much toyl , the path of life leads into that presence where is fulness of joy , and pleasures for evermore . the fulness of joy speaks the purity of it ; that is pure which is plenum sui , &c. full of it self , and without mixture of any thing else ; which hath so entirely all degrees of it self , as not to admit the least degree of its contrary : such is this , 't is joy and not sorrow with it ; perfect and most compleat joy. this cannot therefore be meant of a slight and momentary act , but a perfect and permanent state of joy : which state is made up by the continual concurrence of a twofold everlasting perfection , viz. objective , viz. subjective . 1. objective , that there be a perfect , and never failing good to be enjoy'd . 2. subjective , that there be a perfect and immutable contemperation , or a through undecaying disposition of the subject to the enjoyment of it . from these two cannot but result a most permanent , everlasting state of joy. and of the concurrence of these two , the holy scripture sufficiently assures us , when it makes god himself to be the object of our eternal vision in that other state ; and tells us that in order thereto , we shall be like him , for we shall see him as he is ; signifying all that proportion and agreeableness of the blessed soul to the beatific object , which is requisite to a most pleasant , perfect and perpetual enjoyment . 2. this joy is more expresly specifi'd by being called the joy of our lord ; which signifies it to be not only , 1. the joy wherof he is the object , a joy to be taken in him , ( as before : ) but 2. whereof he is the authour ; as he now puts gladness into the heart , in this our imperfect state , he is not less the authour of our most perfect joy. and 3. also that whereof he is the possessour , q. d. enter into that joy that is now to be common to me and thee , and wherein thou shalt partake with me . so one glosses the words ; be thou partaker of the same joy with thy lord , enjoy thou the same joy that thy lord enjoyes . amazing thought ! yet so scripture speaks . where i am there also shall my servant be . joh. 12.26 . the glory which thou gavest me i have given them ; and vers . 24. father , i will that they also whom thou hast given me , be with me where i am , that they may behold my glory which thou hast given me ; and that beholding cannot mean a meerly contemplative but a fruitive intuition . if so be that we suffer with him , that we may be also glorified together , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) rom. 8.17 . other joyes are in comparison mean and sordid , this is the highest and most excellent , for it is the divine joy. 3. 't is that they are to enter into , which notes both the plenitude of their right ; their lord bids them enter : and the plenitude of this joy it self ; they are to enter into it , and the dominion it must for ever have over them , they are to be absorp't of it , lose themselves in it , not so much to possess it , as be possest by it . and the perpetuity is intimated of that possession . we are told of their entrance into it , nothing of their passing out of it any more . the last thing we hear of them is that they are gone into joy. now let us see what brief useful reflections are to be made upon all this . and , 1. how blessed a thing is it to be a faithful servant of christ ! if any have not yet learnt to value his service for it self , let them make their estimate by the end of it , and by what is even at present most certainly annexed to it . to be accepted with him ! to appear gracious in his eyes ! an euge from such a mouth ! where the word of a king is there is power . how joyful a sound do these words carry from the mouth of god , well done good and faithful servant ! the persic version ( as it is render'd ) most significantly paraphrases this passage ; the owner of the money received him pleasantly , and uttered words to him grateful to his heart , saying , well done , o thou good and faithful servant , &c. what can be more grateful and reviving to the heart of a good man , than that the glorious lord of heaven and earth should say to him , well done ? to have him say to us as to moses , thou hast found grace in my sight , exod. 33.12 . to have gained this testimony , as enoch did , heb. 11.5 . that we have pleased god ; and that our case might truely admit of such an angelical salutation , ( thô upon a less peculiar account ) hail thou that art highly favoured ? how great a thing is it ! so great a thing in the apostles account , that living or dying , being in the body or out of the body , seem'd little things to him in comparison of it : he was willing rather to be absent , but is more solicitous whether present or absent , that he might be accepted of him , 2 cor. 5.8 , 9. yea , and the more abject spirit of a very cain , resents so deeply his not being accepted , tha● his troubled mind imprints characters of sorrow in his face , shews it self in a fallen countenance , and dejected looks . what ingenuous mind but knows how to value , even the ( unprofitable ) kindness of a mean friend : can the love of a god seem little with us ? it addes greatly to the value of meer kindness , abstracted from beneficence , if it be born me by a judicious , wise person , such a one honours whom he loves ; we less esteem the love of a fool ; there can be no greater contempt of god , than to make light of being accepted with him . but how transporting a thing should it be , besides the present sence of such acceptance , which ( with more or less expresness ) accompanies diligence and fidelity in his service , to have it judicially declared with solemnity , and publickly said to us , before angels and men , well done good and faithful servant ? when so great consequences depend and are to ensue upon it ; as that it should be further said , come , be thou ruler over many things , inherit the kingdom prepared for you ; enter into the joy of your lord. who would think meanly of being the accepted servant of the most high god ? they that finally despise so priviledg'd a state , will see it with their eyes , ( exemplifi'd in others ) but shall never tast the sweetness of it . 2. how easily accountable is it why our lord lets his servants suffer hard things in this world a while ? he may permit it to be so , who hath it in his power to make their sorrow be turn'd into joy : it is not strange if weeping endure with them for a night , unto whom such joy is coming in the morning ; it is unworthy to repine in this case . 't is want of foresight that makes any wonder and censure . consider well those weighty words , 1 pet. 4.12 , 13. beloved , think it not strange concerning the fiery trial , which is to try you , as thô some strange thing happened unto you ; but rejoyce , in as much as ye are partakers of christs sufferings , that when his glory shall be revealed , ye may be glad also with exceeding joy. 3. how wicked and foolish a thing is it to refuse this service ? 't is horridly unjust towards our most rightful lord , and most imprudent for our selves : do men know what they do in this ? whose right they invade and resist ? and what cruelty they use towards their own souls ? 4. how much to be lamented is the condition of the sinful world , who so generally decline this service , and make themselves slaves in the mean time to the worst of masters ? how do men drudge to the devil ? what slaves are they to themselves and their own vile lusts ? as indeed no man serves himself , but hath a fool and a mad tyrant ( as one well sayes ) for his master . we do not enough live up to the principles of our religion , while we consider not with more compassion the condition of infatuated mankind in this respect . 5. what may be expected by unfaithful negligent servants that hide their talent in a napkin ? the others joyes serve to measure their sorrows ; what a killing word will it be , when instead of well done good and faithful servant , it shall be said , thou wicked and slothful servant ! and instead of enter thou into the joy of thy lord , they must hear and feel , cast ye the unprofitable servant into outer darkness , there shall be weeping and gnashing of teeth , ( vers . 30. ) 6. see what estimate we are to make of the nature of god , especially of his large , munisicent goodness ( which is his nature , god is love : ) for consider the various emanations and discoveries of it , which may here be taken notice of . 1. that he should seek to have any for servants ( which the text supposeth that he doth ) in this world of ours : a world of apostate , degenerous , impure , impotent creatures , disaffected to him and his government , hating him , and ( as in themselves they are ) hateful to him . he who hath so little need of servants for any real use ! who can do all things with a word ! and if he thought it fit to have them for state , and as a thing becoming his majesty and greatness , is attended , above , by so excellent god-like creatures ! so suitable , and obsequious ! so powerful and agile ! those ministers of his that do his pleasure , hearkening to the voice of his word . a world of ministring spirits that might be used for purposes less kind to us than they are ! that he should seek servants among us ! ( for his having them implies it , who ever serv'd him unsought unto ? ) invite men into his service with so importunate solicitation ! whom he might despise for their vileness , and destroy for their rebellion , which he can in a moment ! and that he should seek such to become his servants , not with indifferency , but with so great earnestness ! and use afterwards so various endeavours to retain them in his service ! when they gradually decline , that he so graciously upholds them ; when ready to break faith with him , and quit his service , that by so apt methods he confirms them ; when they actually wander and turn vagabonds , that he should be so intent to reduce them ! how admirable is all this ! view the whole case at once . they neglect his first invitations , he repeats and inculcates them ; they faint , he encourages and supports them ; they revolt , he follows to bring them back : the cause of our admiration still rises higher and higher . how much is it , in this last instance above all humane measures ! most men would disdain so to sue to servants that forsake them , and are loath to confess their real need and want of them ( were it never so great : ) the cynick scorn'd to look after his servant that left him , counting it a disgrace when manes thought he could live without diogenes , that diogenes should not be able to live without manes . the all-sufficient deity stoops to that which indigency and wretchedness think even too mean for them ! 2. consider the frankness of his acceptance , even of the best : for how many omissions , how much lazieness and sloth , how many incogitancies and mistakes , how much real disservice must he forgive when he accepts them , and says ( yet ) 't is well done ? how little is it they do at the best ? and how unprofitable to him ? and yet that little also he forms and even creates them to , and continually succours , and assists them in it ; works in them to will and to do . otherwise nothing at all would be done , and yet how full , how complacential his acceptance is ! 3. consider the largeness and bounty of his rewards , too large for our expression or conception . so that we even say most to it , when ( even lost in wonder ) we only admire and say nothing . 4. consider the kind of the service which he thus bespeaks , accepts , and rewards . the best and most acceptable service any are capable of doing him , is when they accept him , take and chuse him to be their portion , and blessedness . trust , love and delight in him as such , live upon his fulness , and ( according to their several stations ) perswade as many as they can to do so too . they that in the most peculiar sence are his ministers or servants , as they are more earnestly intent upon this , and win more souls , are the more amply and gloriously rewarded . they that turn many to righteousnes , shine as stars . and for all the rest of his servants , wherein do they serve him most , but when by their converse and example , they induce others to entertain good thoughts of god , and religion , and thereupon to make the same choice which they have made , and become seriously religious , which is most certainly connected with their being happy , and indeed in greatest part , their very happiness it self . and when they relieve , support , encourage , and help on those that are in the way , or whom they are endeavouring to bring into the way to final blessedness ! we as much need our servants , as they can us ; they are our living , reasonable , but most necessary instruments . the whole universe of created beings subsists by mutual dependencies ; the uncreated being without any . creatures are made to need one another . infinite self-fulness , not capable of receiving additions , is most highly gratified by our chearful reception of its communications . let us learn now to conceive of god answerably to all this : we do him not right , that we consider not his admirable goodness , in so plain instances of it , with more frequent seriousness and intention of mind and spirit , and shew our selves stupid , unapprehensive creatures ; have we a thinking faculty about us ? a power to use thoughts ? and can we use it upon any thing more evident , more considerable , or that more concerns us ? or do we never use it less pertinently ? 7. how unreasonable is it either to quit the service of our blessed lord , or to serve him dejectedly ? quit it ! who hath more right in us ? or where will we mend our selves ? o the treacherous folly of apostacy ! and how severely is it wont to be animadverted on ! 2 chron. 12.1 . 't is said rehoboam forsook the law of the lord , and all israel with him : and what followed ? shishak the king of egypt comes against them with a great power , and god sends them this message by shemaiah the prophet , that because they had forsaken him , ( vers . 5. ) therefore he also had left them in the hands of shishak : and afterwards that thô upon their humbling themselves , he would not quite destroy them , but grant them some deliverance ; yet he adds , nevertheless ye shall be his ( i. e. shishak's ) servants , that ye may know my service , and the service of the kingdoms of the countreys , vers . 8. since they would abandon god and the true religion , he would by a very sensible instruction , and costly experience teach them to distinguish , and understand the difference , and make them know when they have a good master ; and if we serve him despondingly , and with dejected spirits , how causeless a reproach do we cast upon him and his service ? 't is a greater iniquity than is commonly considered , implies dislike of his work , and the rules and orders of the family , impatiency of the restraints of it , distrust of his power to protect , or bounty to reward us ; and we may expect it to be resented accordingly ; so we sometimes find it hath been , deut. 28.47 , 48. because thou servedst not the lord thy god with joyfulness and with gladness of heart , for the abundance of all things ; therefore shalt thou serve thine enemies which the lord shall send against thee , in hunger and in thirst , and in nakedness , and in want of all things , and he shall put a yoke of iron upon thy neck , until he have destroyed thee . 8. how are we concern'd to follow the example , and expect the acceptance and reward of any such faithful servant of christ. and that we may imitate such a good and faithful servant , let me briefly set the example of such a one before you , in this excellent person lately taken from among us ; which were it possible to represent entirely , were one of the fairest copies to write after , that this , or perhaps many former ages could afford us . that indeed , which it is fit should first , be noted of him , is least of all imitable . i mean his natural temper ( with its more immediate dependencies ) which no man can have the priviledge to choose . his indeed was one of the happiest that i ever knew : and did so set off all that was superadded and inserted into it , by humane culture or divine grace as an advantageous setting doth the lustre of a diamond . he had all the advantages of education from his childhood , which the pious care of an affectionate , prudent , learned father could give him , that were proper , and preparatory to the function he was intended for : viz. that of the sacred ministry . an office whereof his excellent father ( the eminent , holy , heavenly , reverend , ancient mr. fairclough of suffolk , whose name in that countrey hath still a grateful savour with all good men of whatsoever perswasion , ) shewed his high esteem and love , not only by the most diligent discharge of it himself , but by dedicating all his sons ( which were four in number ) to it , and giving his two daughters in marriage to such also . so that he was the father of a sacred tribe , an off-spring and race of ministers , or that ( even naturally ) united with such . this was the eldest of his children , and of whose education the first care was to be taken . scarce any mind could be more receptive of the proper impressions from an ingenuous institution . about twelve years he continu'd a student ( whereof divers , a fellow ) and great ornament of emanuel colledge in cambridge , as he was also much adorned by it . he went from it furnished with such a stock of rational , substantial , as well as polite literature , that shew'd him to have been no loiterer there . he was a man of a clear , distinct understanding , of a very quick , discerning and penetrating judgment , that would , on a sudden ( as i have sometimes observed in discourse with him ) strike through knotty difficulties into the inward center of truth , with such a felicity that things seem'd to offer themselves to him , which are wont to cost others a troublesome search . nor were his notions meerly book-learnt , borrowed from systems , and taken on trust , but formed by a due ( but more speedy ) comparing of things , as if truth were more a-kin , and connatural to him than to most others , sooner digested , made his own , and inwrought into the temper and habit of his mind , which afterwards ▪ he liked not to muddy and discompose by busie agitations with others about that truth which he found himself in a pleasant secure possession of , nor to contend concerning that which he had not found it necessary to contend for ; he declined controversie , not from inability but dislike ; for as he less needed it for a further good end , so he was most remote from loving it for it self ; he was satisfy'd to have attained his end , and was better pleased to know , than to seem to others that he knew ; he was of a curious sublime fancy , and a lofty style both in speaking and writing , even in his most familiar letters , thô he industriously deprest it in his popular sermons , and other negotiations with those of meaner cap●city . but his moral , and holy excellencies were his chief lustre , being in themselves of a more excellent kind , and shining in him in a very eminent degree . the bent of his soul was towards god ; i never knew any man under the more constant governing power of religion , which made it be his business both to exercise and diffuse it to his uttermost ; he was a mighty lover of god and men ; and being of a lively active spirit , that love was his facile , potent mover to the doing even of all the good that could be thought ( in an ordinary way ) possible to him , and more than was possible to most other men : to give a true succinct account of the complexion of his soul , he was even made up of life and love. such was the clearness and sincerity of his spirit , his constant uprightness and integrity , so little darkned by an evil conscience , ( and indeed , little ever clouded with melancholy fumes ) that he seemed to live in the constant sence of gods favour and acceptance , and had nothing to do but to serve him with his might ; whence his spirit was formed to an habitual chearfulness , and seem'd to feel within it self a continual calm . so undisturb'd a serenity hath to my observation rarely been discernable in any man ; nor was his a dull , sluggish peace , but vital , and joyous ; seldom hath that been more exemplify'd in any man , rom. 8.6 . to be spiritually minded is life and peace : seldom have any liv'd more under the government of that kingdom which stands in righteousness , peace , and joy in the holy ghost , rom. 14.17 . his reverence of the divine majesty was most profound , his thoughts of god high and great , that seem'd totally to have compos'd him to adoration , and even made him live a worshipping life ; he was not wont to speak to god or of him at a vulgar rate ; he was most absolutely resigned and given up to him ; devotedness to his interest , acquiescence in his wisdom and will , were not meer precepts with him but habits . no man could be more deeply concern'd about the affairs of religion , and gods interest in the world , yet his solicitude was temper'd with that stedfast trust , that it might be seen the acknowledg'd verities of gods governing the world , superintending and ordering all humane affairs by wise and steady counsel , and almighty power , which in most others are but faint notions , were with him turn'd into living sence and vital principles which govern'd his soul : whereupon his great reverence of the majesty of god falling into a conjunction with an assured trust , and sence of his love and goodness , made that rare and happy temperament with him , which i cannot better express than by a pleasant seriousness : what friend of his did ever at the first congress , see his face but with a grave smile ? when unexpectedly and by surprize he came in among his familiar friends , it seem'd as if he had blest the room , as if a new soul , or some good genius were come among them . i need not tell them that survive who were nearest to him , how pleasant a relative he was . nor doth any man need to tell me how pleasant a friend ! no man ever more understood than he the ingenuities and delights of friendship , especially the high pleasure of gratifying and obliging another . the relishes whereof were so delicious to him , that no festival could be so grateful to any man as the opportunity was to him of making another tast , and feel his kindness . nor did i ever observe any thing so like a frequent fault in him , as an aptnes to overvalue his friend . he was a man of most punctual , scrupulous fidelity . his word was ever with him so strictly sacred , that in the smallest matters his appointments , thô numerous , were , through his great prudence , so sure that one might , without the intervenience of extraordinary providence , as certainly expect them , as the returns of day and night . so that they that knew him , thô most delighted with his society , were never wont to urge for his stay with them beyond his prefixed time ( which he commonly mentioned at his first entrance ) knowing it would be in vain . he was of a large and great soul , comprehensive of the interests of god , the world , the church , his countrey , his friends , and ( with a peculiar concernednes ) of the souls of men . ready , to his uttermost , to serve them all . made up of compassion towards the distressed . of delight in the good , and of general benignity towards all men . he had a soul , a life , a name darkned with no cloud but that of his own great humility , which clouded him only to himself , but beautifi'd and brightned him in the eyes of all others . an humility that allowed no place with him to any aspiring design , or high thought , that could ever be perceived by word , look or gesture . except the high thoughts and designs which neither ought to be excluded nor represt . his greatest ambition was to do good , and partake it in the highest and best kind of it . to make the nearest approaches he could to the pattern and fountain of all goodnes . and now looking upon so qualify'd a person , as engaged by office in a peculiar sort of service to christ , to gather and draw in souls to him , and prepare them for a blessed eternity : how great things may we expect ? what do we not find ? mells in sommersetshire was his first , and only ( publick ) station . thither he was brought by so peculiar a conduct and direction of providence , as seem'd to carry with it some signification what great use he was afterwards to be of in that place . the very reverend dr. whitchcot , being , also , at that time fellow of the same colledge in cambridge , and presented to a living in that countrey , that was in the disposition of that colledge , obtained of him to accompany him in a journey to visit , and make some trial of the people he had been design'd to take the charge of . where that so accomplisht person exprest a resolution fit to be exemplary to others of profoundest learning ( and which was strictly afterwards followed by this his chosen companion ) preaching his first sermon ( as himself was pleas'd to tell me ) upon those words , i determined to know nothing among you , but jesus christ and him crucify'd . after some time spent together here , the doctors affairs recalling him , for the present , to cambridge , he prevailed with our worthy friend to stay behind , and supply his absence among that people . what followes i was inform'd of by another hand , but one so nearly related to this our deceased friend , and so well acquainted with the more considerable occurrences of his life , as not to leave me in doubt concerning so momentous a thing , as how he came to be settled in a countrey so remote from his own , and where he was so meer a stranger . and it fell out thus . during his abode upon this occasion in those parts , a noted gentleman , the patron of the rectory of mells , being at that time high sheriff of the county , sent to mr. fairclough ( of whose worth , fame had not let him long be ignorant ) desiring him to preach the assize-sermon . some circumstances having also brought the matter within so narrow a compas , that the straits of time made it necessary to press the request with more importunity than could admit of a denial . that performance was so highly acceptable , and so newly over when the patron was surprized with the tidings of the former rector of mells his death , that he immediately told our worthy friend , he could not otherwise so fitly gratifie him for his sermon , as by conferring upon him such a living , which , if he pleased to accept it , was his . the opportunity of stated service , in a calling to which he had most seriously devoted himself , more than the emolument ( as did afterwards sufficiently appear ) soon determin'd his thoughts , and fix't him in this station : there he shone many years a bright and a lively light , a burning as well as a shining one ; it was soon observ'd what a star was risen in that horizon , and a confluence was quickly gathered , of such as rejoyced in the light of it , which made an obscure countrey village , soon become a most noted place ; from sundry miles about , thither was the great resort , so that i have wondered to see so throng an auditory as i have sometimes had the opportunity to observe in such a place , that did usually attend his most fruitful ministry . and o how hath that congregation been wont to melt under his holy fervours ! his prayers , sermons , and other ministerial performances had that strange pungency , quickness , and authority with them , at some times ; that softness , gentleness , sweetness , alluringness at others , that one would think it scarce possible to resist the spirit and power wherewith he spake . and the effect did in a blessed measure correspond ; they became a much enlightned , knowing , judicious , convinced , reformed , even somewhat generally , and in good part , a seriously religious people ; his labours here were almost incredible ; besides his usual exercises on the lords-day , of praying , reading the scriptures , preaching , catechising , administring the sacraments ; ( as the occasions or stated seasons occurr'd ) he usually five dayes in the week , betimes in the morning , appeared in publick , pray'd , and preach't an expository lecture upon some portion of the holy scriptures , in course to such as could then assemble , which so many did , that he alwayes had a considerable congregation ; nor did he ever produce in publick any thing which did not smell of the lamp. and i know that the most eminent for quality and judgment among his hearers , valued those his morning-exercises for elaborateness , accuracy , instructiveness , equally with his lords-dayes sermons . yet also he found time not only to visit the sick , ( which opportunities he caught at with great eagerness ) but also in a continual course , all the families within his charge ; and personally , and severally to converse with every one that was capable , labouring to understand the present state of their souls , and applying himself to them in instructions , reproofs , admonitions , exhortations and encouragements suitably thereto ; and he went through all with the greatest facility and pleasure imaginable ; his whole heart was in his work . every day for many years together he used to be up by three in the morning or sooner , and to be with god ( which was his dear delight ) when others slept . few men had ever less hindrance from the body , or more dominion over it , a better habited mind and body have rarely dwelt together . no controversies arose among his neighbours , within his notice , which he made it not his business to get presently compos'd , and his help and advice was wont to be sought by persons of eminent rank , and in matters of very great difficulty and importance for that purpose ; his own love of peace always inclining him , and his great prudence well enabling him to be exceeding useful in any such case . nor were his labours confined within that narrower verge ; his name and worth were too well known abroad to let him be engross'd by one single parish : in how many places did he scatter light , and diffuse the knowledge of god , wheresoever , within his reach , the opportunity of a lecture , occasional or fixt did invite ! the state of things in those dayes making it necessary ( and not hindering ) that what was to be done for the preservation of common order , must be by the spontaneous associating of the pastors of many congregations ; how did he inspirit those assemblies ! the deference that was given to him even by very reverend persons of great value , and much exceeding him in years , with the effectual influence he had upon all their affairs ( manifestly aiming at nothing but the promoting of religion , and the common good ) were only arguments of the commanding power of true worth : and the good effects upon the people shew'd , how much could be done by a naked , undisguised recommendation of ones self to mens consciences in the sight of god : nor would his brethren of greatest value ( and divers there were in those parts of very great ) think it any detraction from themselves to acknowledge much more to the wise , modest , humble activity of his spirit in their common concernments , than i shall be willing to arrogate to him . he was , upon the whole , a very publick blessing in that countrey while he kept his publick station in it : and when the time approached of his quitting it , he eminently shew'd his constant , great moderation in reference to the controverted things that occasioned his doing so in all his reasonings with his brethren about them . and it further appeared in the earnest bent of his endeavours to form the minds of his people , as much as was possible , unto future vnion under the conduct of whoso should succeed him in the serious care of their souls ; and to a meek , unrepining submission to that present separation which was , now , to be made between him and them ; whereof the extant abridgment of sundry his later sermons to them , are an abundant testimony ; ( thô such a repression of their sorrows , it was not possible to them to receive othewise , than as dutiful children are wont to do , the exhortations of an affectionate dying father , not to mourn for his death : ) in the substantial things of religion no man was more fervently zealous , about the circumstantials none more cool and temperate . but he could in nothing prevaricate with his ( once settled ) judgment , or depart in his practice one ace from it ; yet such was the candor and softness of his spirit , that nothing could be more remote from him , than to pass any harsh censures upon those that received that satisfaction in the scrupled points , which he could not : but he continued a most entire undiminisht friendship with many of them ( and several of eminent note , by whom also it was equally cherisht on their parts ) even to the last . his great contempt of the world , and remoteness from making the sacred office subservient to secular interest , a design of enriching himself by it , or more than to subsist , too soon appeared in the mean condition , to which he was brought by that deprivation . for thô the annual profits of his living were very considerable , yet his free ( but well regulated ) hospitality , and large , diffusive charity ( wherein his excellent consort , one of the most pious , prudent , well accomplisht matrons i ever knew , most readily concurr'd with him ) kept them from being superfluous , or flowing into coffers . he had laid up no treasure but in heaven . and was the son of a no way unlike father , from whom the expectancy of a patrimonial estate could not be great ; and whom ( to his no small joy while he continued ) he survived but a little . so that for some years ( as i have heard him say ) he did owe much of his subsistence to the bounty of some worthy citizens of london , whose temper it is , to take more pleasure in doing such good , than in having it told the world who they were . his usefulness was such since his deprivation , ( not in serving a party , a thing too mean , and little to be ever thought of by him without disdain ; but ) in pressing the great , and agreed things that belong to serious , living religion , that it even melts my soul to think of the overwhelming sorrows wherewith the tydings of his death must have been received , by multitudes in the west , that were often wont with greatest delight and fruit to enjoy his most lively , edifying labours . his decease confirms it to us , once more , that nothing belonging to this world of ours is too good to die . but it is a great argument of gods kind propensions towards it , and speaks much of his good will to men , that now and then such heavenly creatures are permitted to inhabit it , and such specimina and efforts of the divine life , to appear and be put forth in it . it shews god hath not forsaken the earth , and that his tabernacle is with men , when any such are to be found here . it ought to be reckon'd very monitory , and a great rebuke , when such are ( earlier than according to natural course ) taken away . it should make us love heaven so much the better , that such as he are gathered thither ; not that it needs any thing to better it in it self , but that we can now , better relish the thoughts that arise out of our own present knowledge ; and having seen true goodness exemplify'd , may thence , more easily , take our advantage to apprehend what that state is , wherein there will be so vast a collection of excellent creatures , so perfectly good , by most liberal eternal participations from the first and uncreated good . how taking is this notion of heaven ! i especially pronounce this holy man blessed ( saith a great man in the * ancient church , speaking of an excellent person deceased † ) for that he hath passed from one order to another ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and leaving our city , hath ascended to another city , even that of god himself , and leaving this church of ours , is gone into the church of the first-born who are written in heaven , and hath left our solemn conventions for that of myriads of angels : referring to that of the apostle , heb. 12. and magnifying ( that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that glorious convention not for the multitude of the powers above only , but for the confluence of the good , with a perfect vacancy of envy , and an abounding perpetual joy and satisfaction of mind — love , peace , goodness , &c. and every fruit of the spirit in most plenteous fulness . ( to this purpose he speaks ; ) and what an amiable heaven is this ! yea , and it may encline us to have somewhat the kinder thoughts of this our meaner native element , and less to regret that our earthly part should dissolve and incorporate with it ; to think what rich treasure , what shrines of a lately inhabiting deity ( now become sacred dust ) it hath from time to time received and transmuted into it self . how voluminously have some written of roma subterranea * ! of the tombs of martyrs , and other excellent persons ( as many of them were ) collected in one little spot of this earth ? and if there were as particular an account of the more refined part of subterraneous london , much more of all places , where just and holy men have dropt , and depos'd their earthly tabernacles , how would our earth appear ennobled ( and even hallowed ) by such continual accessions to it , in all times and ages ? what a glorious hoast will arise and spring up even out of one london ? is not the grave now a less gloomy thing ? who would grudge to lye obscurely a while , among them with whom we expect to rise and ascend so gloriously ? it should make us diligent in the remaining time of our abode here : what should not the expectation of such a welcome carry us through ? well done good and faithful servant , &c. how studious should we be so to acquit our selves as he hath done ? blessed is that servant whom the lord when he comes shall find so doing : let us then be stedfast , unmoveable , alwayes abounding in the work of the lord , as knowing our labour shall not be in vain in the lord. the end . errata . page 5. line 16. insert , , before and after there : p. 18. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 22. l. 13. for doubled , r. doubted : p. 23. l. 14. comma , after that : p. 25. marg . r. luc. brugensis : p. 38. l. 9. for have r. had . sence , to be every where read , sense . notes, typically marginal, from the original text notes for div a44679-e100 † august . de cur . pr● mort . gerend . notes for div a44679-e1030 phil. 1.15 , 16 , 17 , 18. † as holy mr. herbert . — well , i will change the service , and go seek some other master out . ah my dear god! tho' i be clean forgot , let me not love thee , if i love thee not . * cyrus . xen. de ped. cyr. † artabazus who had a golden cup given him at the same time . chrysost. in lo● . 〈◊〉 psal. 16. psal. 4. esto particeps , &c. l●● . bragens● in 〈◊〉 use . dominus pecuniae illum blandè excepit , & cordi verba grata dedit ; eug● , inquit , o bone & 〈◊〉 &c. sen. * chrysost. panegyr . † philogonius . * jo. severanus , p. aringhus , &c. of charity in reference to other mens sins by john howe ... howe, john, 1630-1705. 1681 approx. 73 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44684 wing h3033 estc r19382 11760361 ocm 11760361 48670 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. a44684) transcribed from: (early english books online ; image set 48670) images scanned from microfilm: (early english books, 1641-1700 ; 535:14) of charity in reference to other mens sins by john howe ... howe, john, 1630-1705. [14], 56 p. printed for tho. parkhurst ..., london : 1681. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng charity -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion of charity in reference to other mens sins . by john howe , minister of gods word . london : printed for tho. parkhurst , at the bible and three crowns in cheapside , near mercers chappel . 1681. the preface . a proposal was made to me , by some friends , for publishing of these papers ; which i cannot doubt , proceeded from charity , both to the reader , whose good they intended in it ; and to the author , that they could think so slender a performance was capable of serving it . i cannot , indeed , think it unseasonable , to take any occasion of recommending charity , tho' this subject led me only to consider one single instance of it . but if the practice of it , in this one , would redress so great an evil , what might we not expect from its universal exercise , in all cases upon which it might have influence ? even the tongues of men and angels , as ( with our apostle ) they are insufficient to supply its absence ; so nor are they more than sufficient , fully to represent its worth . we vainly expect , from either eloquence , or disputation , the good effects , which charity alone ( could it take place ) would easily bring about without them . how laboriously do we beat our way in the dark ! we grope for the wall , like the blind , and we grope , as if we had no eyes : we stumble at noon day , as in the night ; but the way of peace we have not known : humane wit is stretch't to the uttermost ; wherein that comes short , the rest is endeavour'd to be supply'd by anger : and all to bring us under one form , which either will not be ; or , if it were , could be to little purpose ; while , in the mean time , this more excellent way is forgotten of our foot , and we are far from it . which shews , it is god that must cure us ( the god of love and peace ) , and not man. how soon , and easily would a mutual universal charity redress all ? for being on one side only , it could never cement both . and limited only to a party , it is not it self , and acts against it self , divides what it should unite . but a genuine , equally diffused charity , how would it melt down mens minds , mollifie their rigors , make high things low , crooked straight , and rough places plain ? it would certainly , either disposemen to agree upon one way of common order , or make them feel very little inconvenience , or cause of offence in some variety . but without it , how little would the most exquisite unexceptionable form ( universally comply'd with , in every punctilio ) contribute to the churches welfare ? no more to its quiet , and repose , than an elegant , well shap'd garment , to the ease , and rest of a disjoynted , ulcerous body . nor longer preserve it , than the fair skin of a dead mans body would do that , from putrefaction , and dissolution . what piety is to our union with god , that is charity to our union with one another . but we are too apt , as to both , to expect from the outward form , what only the internal living principle can give ; to covet the one with a sort of fondness , and deny the other . one common external form in the church of god , wherein all good men could agree , were a most amiable thing , very useful to its comely , better being , and the want of it hath infer'd , and doth threaten evils , much to be deplor'd , and deprecated . but this divine principle is most simply necessary to its very being . whatsoever violates it , is the most destructive mortal schism , as much worse than an unwilling breach of outward order , as the malicious tearing in peices a mans living body , is worse than accidental renting his cloaths and indeed , were our ecclesiastical contests , about matters that i could think indifferent , as long as there is such a thing , as distinction of parties , i should readily choose that , where were most of sincere charity ( if i knew where that were ) . for since our saviour himself gives it us , as the cognizance of christians ( by this shall all men know ye are my disciples , if ye love one another ) , i know not how better to judg of christianity , than by charity . nor know i where , among them that profess , there is less of either , than with them that would confine , and engross both to their own several parties ; that say , here is christ , and there he is ; and will have the notions of christian , of saint , of church , to extend no further than their own arbitrarily assigned limits , or than , as they are pleased to describe their circle . we know to whom the doing so , hath been long im puted ; and it were well , if they had fewer sorts of imitators . nor doth it savour more of uncharitableness in any , to think of enclosing the truth , and purity of religion , only , within their own precincts , than it doth of pride and vanity , to fancy they can exclude thence , every thing of offensive impurity . we are never like to want occasions , even in in this respect , of exercising charity . not to palliate the sins of any , but recover sinners . god grant we may use it more , to this purpose ( when the case so requires ) and need it less . john howe . advertisement by the bookseller . the books under-written are published by john howe , the author of this discourse . 1. the blessedness of the righteous . 2. the vanity of mortal life , in two treat . psal. 17. 15. psal. 89. 47. 3. treatise of delighting in god. 4. the living temple . 5. a discourse of the divine prescience , with an appendix . 6. a sermon at mrs. baxters funeral , on 2 cor. 5. 8. 7. treatise of thoughtfulness for the morrow : with an appendix , concerning the immoderate desire of fore-knowing things to come . this last lately printed by tho. parkhurst , at the bible and three crowns in cheapside . errata . page 3. line 2. for is read in . p. 30. l. 1. r. practise . p. 43. l. 3. insert after must , cut it off , and. p. 45. l. 19. after christians , add a parenthesis . p. 49. l. 3. r. sacred . of charity in respect of other mens sins . 1 cor. xiii . 6. — rejoiceth not in iniquity . the subject spoken of , must be suppli'd from the foregoing verses ; where we find the matter all along , in discourse , is charity : which it is the principal business of the whole chapter to describe , and praise . and this is one of the characters that serve ( as they all do ) to do both these at once . for being in it self a thing of so great excellency , to shew its true nature , is to praise it . what soever is its real property , is , also , its commendation . our business here must be , 1. briefly to explain and give some general account of both these , viz. charity , and this its negative character , that it rejoyces not in iniquity . 2. to demonstrate the one of the other ; or ( which is all one ) to shew the inconsistency between that divine principle , and this horrid practice . upon which the use of this piece of christian doctrine will ensue . 1. we are to give some account both of this principle , the charity which the apostle here treats of , and of the practice which the text denies of it , rejoycing in iniquity . 1. for the former . the charity or love here spoken of , is the root of all that duty which belongs to the second table . the whole of the duty contained in both , is summ'd up by our saviour in love. that of the former in that first and great commandment , thou shalt love the lord thy god with all thy heart , &c. matt. 22. that of the latter is this other which is like unto it , thou shalt love thy neighbour as thy self . upon which two we are told hang all the law and the prophets . see also rom. 13. 10. the instances which are given in this chapter , refer to man as the object , and shew that it is the love of our neighbour which is meant . but tho' it be so far humane , it is however upon other accounts a real part of divine love ; which we see 1 joh. 3. 17. that apostle speaking even of love to our brother : whoso hath this worlds goods , and seeth his brother hath need , and shutteth up the bowels of compassion from him , demands , how dwelleth the love of god in that man ? and david call'd the kindness he intended the relicts of sauls family , the kindness of god , 2 sam. 9. 3. this part of love is divine both in respect of its original , and of somewhat considerable in its object . 1. in respect of its original . 't is a part of the ( communicated ) divine nature , from whence they that partake of it , are said to be born of god. it is most conjunct with faith in the messiah , and love to god himself , which are both comprehended in that birth . for as it is said in the gospel of john , chap. 1. 12 , 13. that as many as received him , ( viz. christ ) to them he gave power to be call'd the sons of god , even to them that believe in his name , who were born not of blood , nor of the will of the flesh , nor of the will of man , but of god. and in his 1 epist. chap. 5. 1. whosoever believeth that jesus is the christ , is born of god. so it is , in this latter place , immediately added as the double property of this divine production ( not more separable from one another than from it ) , and every one that loveth him that begat , loveth him also that is begotten of him . and hereupon also from the in-being and exercise of this love , ( tho' towards an object that seems very heterogeneous and of much another kind ) we come to bear the name of gods children . love your enemies — that you may be the children of your father which is in heaven , mat. 5. 44 , 45. the law indeed of love to other men , tho' it oblige to love some above others upon a special reason , yet in its utmost latitude , comprehends all mankind under the name of neighbour or brother , as the particular precepts contained in it do sufficiently shew . which surely leave us not at liberty to kill , defile , rob , slander , or covet from others , than the regenerate ( as we count ) or our own friends and relatives . now that principle from which we are called gods children , must be of divine original ; for it is not spoken of them casually , but as their distinguishing character . so that , in this respect , they are said to be of god. it is their very difference from the children of another , and the worst of fathers , 1 joh. 3. 10. in this the children of god are manifest , and the children of the devil ; whosoever doth not righteousness , is not of god , neither he that loveth not his brother . which also shews it is not universilly all love , unto which this dignity belongs . some more noble-minded pagans that were wont to ascribe divinity unto love , have also carefully distinguished , and told us of a love that was genuine , and another that was spurious ; the one akin to virtue , the other to vice ; and have noted it as an abusive error of the vulgar to give the same name to god and a disease . the corruption and degeneracy of love , is indeed less than humane ; but the first being , and restored rectitude of it , is of an original no less than divine . 2. and even this love , tho' placed upon man , is divine too in respect of its object , i. e. of somewhat we have to consider in it , which is most properly and strictly the object , or the inducement and formal reason why we love . god is the primum amabile , the first goodness as well as the first being . as therefore there is no being , so nor is there any goodness , amability , or loveliness , which is not derived from him . we love any thing more truly and purely , the more explicitely we acknowledg and love god in it . upon the view of those stroaks and lineaments of the divine pulchritude , and the characters of his glory , which are discernable in all his creatures , our love should be someway commensurate with the creation , and comprehend the universe in its large and complacential embraces . tho' as any thing is of higher excellency , and hath more lively touches and resemblances of god upon it ; or , by the disposition of his providence , and law , more nearly approaches us , and is more immediately presented to our notice , converse , use , or enjoyment , so our love is to be exercised towards it more explicitely , in an higher degree , or with more frequency . as man therefore hath more in him of divine resemblance , of gods natural likeness and image ; good m●n of his moral , holy image , we ought to love men more than the inferior creatures ; and those that are good and holy , more than other men ; and those with whom we are more concern'd , with a more definite love , and which is required to be more frequent in its exercise . but all from the attractive of somewhat divine appearing in the object . so that all rational love , or that is capable of being regulated and measured by a law , is only so far right in its own kind , as we love god in every thing , and every thing upon his account , and for his sake . the nature and spirit of man is , by the apostacy , become disaffected and strange to god , alienated from the divine life , addicted to a particular limited good , to the creature for it self , apart from god ; whereupon the things men love , are their idols , and their love idolatry . but where , by regeneration , a due propension towards god is restored , the universal good draws their minds , they become inclined and enlarged towards it ; and as that is diffused , their love follows it , and flows towards it every where . they love all things principally in and for god ; and therefore such men most , as excel in goodness , and in whom the divine image more brightly shines . therefore it is , most especially , christian charity that is here meant , i. e. which works towards christians as such . for compare this with the foregoing chapter , and it will appear that charity is treated of in this , which is the vital bond of holy living union in the christian church , supposed in the other . whereby as the body is one , and hath many members , and all the members of that body being many , are one body ; so also is christ , v. 12. this principle refined , rectifi'd , recovered out of its state of degeneracy , and now obtaining in the soul as a part of the new creature , or the new man which is after god , as it hath man for its object more especially , and more or less according to what there appears of divine in him , is the charity here spoken of . now of this divine charity it is said ( which we are to consider 2. in the second place ) it rejoyces not in iniquity . hereof it cannot be needful to say much by way of explication . the thing carries a prodigious appearance with it ; and it might even amaze one to think , that on this side hell , or short of that state , wherein the malignity of wickedness attains its highest pitch , any appearance should be found of it . yet we cannot think , but these elogies of charity , do imply reprehensions , and tacitely insinuate too great a proneness to this worst sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rejoycing in evil . the gnosticks ( or the sect afterwards , known by that name ) gave already too great occasion for many more express , and sharp reproofs of this temper ; which were not thrown into the air , or meant to no body . the scripture saith not in vain , the spirit which is in us lusteth to envy . with which , what affinity this disposition hath , we shall have occasion to note anon . rejoycing in iniquity , may be taken ( if we abstract from limiting circumstances ) two ways . either in reference to our own sins : or to other mens . our own , when we take pleasure in the design , or in the commission , or in the review , and after-contemplation of them : converse in that impure region , as in our native element , drink it in like water , find it sweet in the mouth , and hide it under the tongue , &c. other mens ; when 't is counted a grateful sight , becomes matter of mirth and sport , to see another stab at once the christian name , and his own soul. the scope and series of the apostles discourse , doth here plainly determine it this latter way : for as charity ( the subject of his whole discourse ) respects other men ; so must this contrary disposition also . de iniquitate procul dubio aliena , &c. saith cajetan upon this place . 't is without doubt , unapt to rejoyce in the sins of other men ; for neither can it endure ones own . and this aptness to rejoice in the iniquity of others , may be upon several accounts . it may either proceed from an affection to their sins . from an undue self love : or , from an excessive dis-affection to the persons offending . 1. from a great affection , and inclination unto the same kind of sins , which they observe in others . whereupon they are glad of their patronage ; and do therefore not only do such things , but take pleasure in them that do them , rom. 1. men are too prone to justifie themselves by the example of others , against their common rule . others take their liberty , and why may not i ? and so they go ( as seneca says sheep do ) , non quà eundum est , sed quà itur , the way which is trodden , not which ought to be . 2. from an undue , and over-indulgent love of themselves . whence it is , that ( as the case may be ) they take pleasure to think there are some men , that perhaps outdo them in wickedness , and offend in some grosser kind than they have done : and so they have , they count , a grateful occasion , not only to justify themselves , that they are not worse than other men , but to magnify themselves , that they are not so bad ; as the pharisee in his pompous hypocritical devotion , god , i thank thee ( that attribution to god , being only made a colour of arrogating more plausibly to himself ) that i am not as other men , extortioners , unjust , adulterers , &c. luke 18. 11. whereby the hypocrite , while he would extol , doth but the more notoriously stigmatize himself . 3. from a dis-affection they bare to the offenders ; whence they are glad of an advantage against them : that they have occasion to glory in their flesh , and insult over their weakness . it must be that rejoycing in other mens sins , which is most contrary to charity , that is here more especially meant : and that is manifestly the last of these ; such as proceeds from ill will to the person that offends : whereupon we are glad of his halting ( which perhaps we watched for before ) , and when his foot s●ippeth , magnify our selves against him . now rejoycing at the sins of other men , upon this account , may be either , 1. secret , when only the heart feels an inward complacency , and is sensibly gratified thereby : or , 2. open , when that inward pleasure breaks forth into external expressions of triumph , and insultation , into derision , scoffs , and sarcasms . ii. and how inconsistent this is with the charity which our apostle so highly magnifies , it is now our next business to shew . and it will appear , by comparing this rejoycing in other mens sins . 1. with charity it self . 2. with what it is , ever , in most certain connexion with . 1. with charity it self ; and so we shall consider it , 1. in its own nature , abstractly and absolutely . 2. in relation to its original , and exemplary cause . and shall compare this rejoycing in the sins of other men , with it both ways . 1. consider charity in its own nature : and so it is the loving one another as my self , so as to desire his welfare and felicity as my own : where we must note , that love to our selves , is the measure of the love we owe to others . but yet are also to consider , that this measure it self , is to be measured : for we are not to measure our love to others , by the love we bear to our selves , otherwise , than as that also agrees with our superior rule ; which obliges us so to love our selves , as to design , and seek our own true felicity , and best good : to lay hold on eternal life , to work out our own salvation . if in other instances , we were not so to understand the matter ( since the particular precepts extend no farther than the general one ) , any man might , without transgression , destroy another mans goods , when he hath learn't to be prodigal of what he is master of himself : and might make himself master of another mans life , whensoever he cares not for his own . and so by how much more profligately wicked any man is , he should be so much the less a transgressor . we are not so absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or so much our own , that we may do what we will with our selves . we are accountable to him that made us , for our usage of our selves : and in making our selves miserable , make our selves deeply guilty also . we were made with a possibility of being happy . he that made us with souls capable of a blessed state , will exact an account of us , what we have done with his creature . he that commits a felony upon his own life , injures his prince and the community to which he belongs . the one is rob'd of a subject , the other of a member that might be useful : wherein both had a right . no man is made for himself . and therefore the fact is animadverted on , and punisht as far as is possible in what remains of the offendor , in his posterity , from whom his goods are confiscate ; in his name , which bears a mark of infamy , and is made a publick reproach . how unspeakably greater is the wrong done to the common ruler of the whole world , when a soul destroys it self ! loses its possibility of praising and glorifying him eternally in the participation and communion of his eternal glory ! how great to the glorious society of saints and angels ! from whom he factiously withdraws himself , and who ( tho' that loss be recompenc't to them by their satisfaction in the just vengeance which the offended god takes upon the disloyal apostate wretch ) were to have pleas'd and solac't themselves in his joint felicity with their own . so that he hath done what in him lay , to make them miserable , and even to turn heaven into a place of mourning and lamentation . the supreme primary law under which we all are , obliges us to be happy . for it binds us to take the lord only for our god. to love him with all our hearts , and minds , and souls , and strength . and so to love him , is to enjoy him , to delight , and acquiesce finally , and ultimately in him ; and satisfie our selves for ever in his fulness : so that every man is rebellious in being miserable , and that even against the first , and most deeply fundamental law of his creation . nor can he love god in obedience to that law , without loving himself aright . which love to himself , is then to be the measure of the love he is to bear to other men : and so most truly it is said , that charity begins at home . every man ought to seek his own true felicity , and then to desire anothers as his own . but now consider , what we are to compare herewith . rejoycing in the sins of other men , how contrary is it to the most inward nature ! to the pure essence ! how directly doth it strike at the very heart and soul , the life and spirit of charity ! for sin is the greatest , and highest infelicity of the creature ; depraves the soul within it self , vitiates its powers , deforms its beauty , extinguisheth its light , corrupts its purity , darkens its glory , disturbs its tranquillity , and peace , violates its harmonious joyful state , and order , and destroys its very life . it disaffects it to god , severs it from him , engages his justice , and inflames his wrath against it . what is it now to rejoyce in another man's sin ? think what it is , and how impossible it is to be where the love of god hath any place . what ? to be glad that such a one is turning a man into a devil ! a reasonable immortal soul , capable of heaven , into a fiend of hell ! to be glad that such a soul is tearing it self off from god , is blasting its own eternal hopes , and destroying all its possibilities of a future well-being ! blessed god! how repugnant is this to charity ? for let us consider what it is that we can set in directest opposition to it . let charity be the loving of another as i ought to do my self ; its opposite must be , the hating of another , as i should not , and cannot sustain to do my self . as loving another therefore includes my desire of his felicity , and whatsoever is requisite to it , till it be attained , and my joy for it when it is ; loathness of his future , and grief for his present infelicity , as if the case were my own : so hating another must equally and most essentially include aversion to his future good , and grief for his present ( which is the precise notion of envy ) the desire of his infelicity , and whatsoever will infer it , till it be brought about , and joy when it is ; or when i behold what is certainly conjunct with it . which is the very wickedness the text animadverts on , as most contrary to charity . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which not only the spirit of god in the holy scriptures , but the very philosophy of pagans doth most highly decry and declaim against . which is of the same family you see with envy . and no other way differs from it than as the objects are variously pos●●ed . let the harm and evil of my brother be remote from him , and his good be present , i envy it . let his good be remote , and any harm or mischief be present and urgent upon him , i rejoyce in it . both are rooted in hatred , the directest violation of the royal law of loving my neighbour as my self , jam. 2. 8. and it is that sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath most of horror , and the very malignity of hell in it : as the sin of another , wherein this joy is taken , is an evil against the great god ( which there will be occasion more directly to consider hereafter ) , as well as to him that commits it ; a wrong to the former , and an hurt to the latter : whereas other infelicities are evils to him only whom they befal . 2. consider charity in relation to its original , and exemplar . and so it is immediately from god , and his very image . god is love , and he that dwelleth in love , dwelleth in god , and god in him , 1 joh. 4. 16. and what sort of love is this , which is made so identical , and the same thing with the very being , and nature of god ? not a turbid , and tumultuous , not a mean , and ignoble , not an imprudent , rash , and violent , least of all , an impure polluted passion : but a most calm , wise , majestick , holy will to do good to his creatures , upon terms truly worthy of god. good will , most conjunct with the other inseparable perfections of the godhead : whence , with expressions of the most benign propensions towards his creatures , he still conjoyns declarations of his hatred of sin , upon all occasions . that he is not a god that takes pleasure in wickedness , nor can evil dwell with him . that sin is the abominable thing which his soul loaths . that he is of purer eyes , than to look on iniquity . what can now be more contrary to the pure , and holy love , which shall resemble , and be the image of his , than to rejoyce in iniquity ? for as god , while he loves the person , hates the sin , men do in this case , love the sin , and hate the person . and while this horrid impure malignity is not from god , or like him ( far be the thought from us ) , from whom doth it derive ? whom doth it resemble ? we read but of two general fathers , whose children are specified , and distinguished , even by this very thing , or its contrary , in a forementioned text , 1 joh. 3. 10. where when both the fathers , and their children , are set in opposition to one another , this , of not loving ones brother , is given at once , both as the separating note of them who are not of gods family , and off-spring , not of him ( as the expression is ) , having nothing of his holy blessed image , and nature in them ( and who consequently must fetch their pedigree from hell , and acknowledg themselves spawn'd of the devil ) , and as a summary of all unrighteousness , as it is , being taken ( as often ) for the duty of the second table , or as a very noted part of it , taken in its utmost latitude . agreeably to that of our saviour , joh. 8. 44. ye are of your father the devil — he was a murderer from the beginning — as every one is said to be that hateth his brother , 1 joh. 2. 15. if therefore we can reconcile god and the devil together , heaven and hell , we may also charity , and rejoycing at other mens sins . 2. the inconsistency of these two will further appear , by comparing this monstrous dis-affection of mind , with the inseparable concomitants of charity , or such things as are in connection with it . and the argument thence will be also strong and enforcing , if that concomitancy shall be found to be certain , and the connection firm , between those things and charity . i shall only give instance in four things , which every one that examines will acknowledg to be so connected . viz. wisdom , and prudence . piety , and sincere devotedness to god , and the redeemer . purity . humility . moralists generally acknowledg a concatenation of the vertues : those that are truly christian are not the less connected , but the more strongly and surely . which connexion of these now mentioned , with charity , we shall see as to each of them severally ; and , at the same time , their inconsistency with this vile temper and practice . 1. for wisdom or prudence , it is so nearly ally'd to charity , that it is mentioned by the same name , jam. 3. 17. the wisdom that is from above , is first pure , then peaccable , gentle , &c. the foregoing words , ( v. 16. ) shew love is meant . these words represent the heavenly descent , and the true nature of it , both together . that it is called wisdom , shews its affinity with it , and that it partakes of its nature ; dwells in a calm sedate mind , void of disquieting passions and perturbations , which it is the work of wisdom to repress and expel . indeed the name is manifestly intended to express , generally , the temper , the genius , the spirit of one that is born from above , and is tending thither . the contrary temper , a disposition to strise , envy , or grief for the good of another ( which naturally turns into joy , for his evil , when his case alters ) is called wisdom too , but with sufficiently distinguishing and disgracing additions . it is said , vers . 15. not to be from above , but earthly , sensual , devilish ; and to have the contrary effects ; where envying and strise is , there is confusion ( tumult the word signifies , or disorder , unquietness , disagreement of a man with himself , as if his soul were pluckt asunder , torn from it self ) and every evil work , vers . 16. there can be no charity towards another ( as hath been noted ) where there is not first a true love to a mans own soul , which is the immediate measure of it . nor that , where there is not prudence to discern his own best good , and what means are to be used to attain it . his true good he is not to expect apart by himself , but as a member of the christian community . not of this or that party , but the whole animated body of christ. in which capacity he shares in the common felicity of the whole , and affects to draw as many as he can , into the communion and participation of it . so he enjoys , as a member of that body , a tranquillity and repose within himself . but is undone in himself , while he bears a disaffected mind to the true interest and welfare of the body . wherefore to rejoyce in what is prejudicial to it , is contrary to prudence and charity both at once . put on , saith the apostle ( as the elect of god , holy and beloved ) bowels of mercies , kindness , bumbleness of mind , meekness , long-suffering , forbearing one another , and forgiving one another , if any man have a quarrel against any : even as christ forgave you , so also do ye . and above all these things , put on charity , which is the bond of perfectness . and let the peace of god rule in your hearts , to the which also ye are called in one body . implying no true peace or satisfaction can be had , but in vital union with the body . is he a wise , or is he not a mad man , that rejoyces he hath an unsound hand or foot , or an ulcerated finger , or toe rotting off from him ? or that is glad a fire or the plague is broken out in the neighbourhood , that equally endangers his own house and family , yea and his own life ? 2. piety and devotedness to god , and the redeemer , is most conjunct with true charity . by this we know that we love the children of god , when we love god , &c. 1 joh. 5. 2. for the true reason of our love to the one , is fetcht from the other , as hath been shewn . and how absurd were it to pretend love to a christian upon christs account , and for his sake , while there is no love to christ himself ? but can it consist with such love and devotedness to god , to be glad at his being affronted by the sin of any man ? or to christ , whose design it was to redeem us from all iniquity , and to bless us , in turning us away from our iniquities ; to rejoyce in the iniquity that obstructs , and tends to frustrate his design ? do we not know he was for this end manifested , to destroy the works of the devil ? and that the works of wickedness are his works ? do we not know , the great god is , in , and by our redeemer , maintaining a war against the devil , and the subjects of his kingdom ; in which warfare , what are the weapons , on the devils part , but sins ? who but sinners his souldiers ? and who is there of us , but professes to be on gods part in this war ? can it stand with our duty , & fidelity to him , to be glad that any are foiled , who profess to fight under the same banner ? what would be thought of him , who , in battel , rejoyceth to see those of his own side fall , here one , and there one ? he would surely be counted either treacherous , or mad . 3. charity of the right kind , is most certainly connected with purity . the end ( or perfection ) of the commandment ( or of all our commanded obedience ) , is charity , out of a pure heart , 1 tim. 1. 5. sincere christians , are such as have purify'd their souls , in obeying the truth through the spirit , unto unfeigned love of the brethren ; and must see , that they love one another with a pure heart , fervently , 1 pet. 1. pagans have ●aught , there is no such thing , as true friendly love , but among good men . but how consists it with such purity , to take pleasure in other mens impurities , or make their sin the matter of jest , and raillery ? 4. a further inseparable concomitant of charity , is deep humility . we find them joyn'd , and are required to put them on together , in the already mentioned context . put on kindness , humbleness of mind ; above all put on charity , col. 3. and do find it among these celebrations of charity , that it vaunteth not it self , and is not puffed up , v. 4. nor can we ever , with due charity , compassionate the wants , and infirmities of others , if we feel not our own . which if we do , though we are not , ourselves , guilty of hainous wickednesses , we shall so entirely ascribe it to divine preserving mercy , as to be in little disposition to rejoyce that others are . use . we may then , upon the whole , learn hence , how we are to demean our selves in reference to the sins of other men . so , no doubt , as charity doth command , and require . at least , so as it doth allow , or not forbid . we are manifestly concern'd , not to offer violence to so sacred a thing ; and shall be secure from doing it both these ways . we may therefore under these two heads , take direction for our behaviour upon such occasions : viz. the actual sins of others , or their more observable inclinations thereto . 1. we should faithfully practice , as to this case , such things as charity , and the very law of love doth expresly require , and oblige us to . as we are , 1. to take heed of tempting their inclinations , and of inducing others to sin , whether by word or example . we are , otherwise , obliged to avoid doing so , and this greatly increases the obligation . what we are not to rejoyce in , upon the account of charity ; we are , upon the same account , much less to procure . especially take heed of contributing to other mens sins , by the example of your own . the power whereof , though it be silent and insensible , is most efficacious in all mens experiencc . a man would perhaps hear the verbal proposal of that wickedness , with horror and detestation , which he is gradually and with little reluctance drawn into , by observing it in other mens practice . a downright exhortation to it , would startle him . but the conversation of such as familiarly practise it , gently insinuates , and by flower degrees alters the habit of his mind ; secretly conveys and infection like a pestilential disease ; so that the man is mortally seized before he feels , and when he suspects no danger . most of all , let them take heed of mischieving others by their sins , who are men of more knowledg , and pretend to more strictness than others . perhaps some such may think of taking their liberty more safely : they understand how to take up the business more easily , and compound the matter with god. an horrid imagination ! and direct blasphemy against the holy gospel of our lord ! if it were true , and god should ( do , what is so little to be hoped ) mercifully give them the repentance , whereof they most wickedly presume , who knows but others may , by that example , be hardned in wickedness , and never repent ? yea , if thy greater knowledg should prompt thee to do , unnecessarily , that which ( really , and abstracting from circumstances ) is not a sin ; but which another took to be so , and thence takes a liberty to do other things that are certainly sinful ; yet walkest thou not charitably . through thy knowledg shall a weak brother perish and be destroyed , for whom christ died ? rom. 14. 15. with 1 cor. 8. 10 , 11. suppose the process be , as from sitting in an idols temple , to idolatry ; so from needless sitting in a tavern , to drunkenness , or other consequent debaucheries . but if the thing be , in its first instance , unquestionably sinful , of how horrid consequences are the enormities of such as have been taken to be men of sanctity , beyond the common rate ? what a stumbling block to multitudes ! how much better might it have been for many that are of the christian profession , if such had never been christians ! and most probably for themselves also ! no doubt it had been more for the honour of the christian name . how many may be tempted to infidelity and atheism by one such instance ! and whereas those scandaliz'd persons do often afterwards , incur this fearful guilt of rejoycing in the iniquity of such , even that also , they have to answer for , with all the rest . 2. charity requires , not only that we do not procure , but that we labour , as much as is possible , to prevent the sin of others . what in this kind , we are not to rejoyce at , we should hinder . and indeed what we do not hinder , if it be in our power , we cause . 3. we should not be over-forward to believe ill of others . charity will , while things are doubtful , at least , suspend . see how immediately conjunct these two things are . it thinketh no evil , rejoyceth not iniquity , v. 5 , 6. it is not imaginative , or surmising . and in the following verse ( on the better part , it must be understood ) , it believeth all things , hopeth all things : i. e. briefly , it is unapt to believe ill , without ground , and hopes , well , as long as there is any . but it is not so blindly partial , as to shut its eyes against apparent truth ( of which more in its place ) . 4. much less should we report thing● at random , to the prejudice of others . that character of an inhabitant in the holy hill , must not be forgotten , that taketh not up a reproach against his neighbour . 5. if the matter particularly concern our selves , and circumstances comply , we must have recourse first to the supposed offendor himself , and ( as our saviour directs ) tell him his fault between him and thee alone , mat. 18. 15. 6. we ought to compassionate his case . not rejoycing in iniquity , may have in it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . more may be meant ; we are sure more is elsewhere enjoined , solemn mourning , and the omission severely blamed . ye are pussed up , 1 cor. 5. 2. ( not perhaps so much with pride , as vanity , and lightness of spirit , as a bladder swoln with air , which is the significancy of that word ) and have not rather mourned . perhaps he is burdened with grief and shame . a christian heart cannot be hard towards such a one in that case . we are to bear one anothers burdens , and so fulfil the law of christ. gal. 6. 2. 7. we should , as our capacity and circumstances invite or allow ( at least by our prayers ) endeavour his recovery . and therein use all the gentleness which the case admits , and which is suitable to a due sense of common humane frailty . take the instruction in the apostles own words , gal. 6. 1. brethren , if a man be overtaken in a fault , ye which are spiritual , restore such a one in the spirit of meekness , considering thy self , lest thou also be tempted . 8. we must take heed , upon one mans account , of censuring others ; for such as we know to be faulty , those , that for ought we know ( and therefore ought to hope ) are innocent . a practice most absurd and unrighteous , contrary to common reason and justice , as well as charity . yet that whereto some are apt to assume a license , upon so slender and sensless a pretence , i. e. because some , that have , under a shew of piety , hidden the impurities of a secretly vicious life ; others that are openly profane , and lead notoriously lewd and flagitious lives ( who tho' bad enough , are so far the honester men ) do add to all their other wickedness , that folly and madness , as to count all men hypocrites that are not as bad as themselves . and reckon there is no such thing as real religion in the world. a like case as if , because sometimes spectres have appeared in humane shape , one should conclude there is , therfore , no such creature on earth , as a very man. 2. but there are also other things that ought to come into practice , in the case of other mens sinning , very suitable to the case , and not unsuitable to charity . which , tho' they proceed more directly , rather , from some other principle , yet are not inconsistent with this ( as the graces of gods spirit , and the duties of christians never interfere , so as to obstruct or hinder one another ) . things which , tho' charity do not expresly command , yet are otherwise commanded , and which charity doth not forbid . as , 1. that we labour to avoid the contagion of their example . that we take not encouragement to sin from their sinning . they are not our rule . we have not so learned christ. 2. that we take warning by it . and endeavour that their example may not only not be tempting to us , but that it may be monitory . we should reckon such things are our examples , for this purpose , 1 cor. 10. and were not only , heretofore , recorded and written , but they are also , in our own days , permitted to fall out for our admonition . we that think we stand , should therefore take heed lest we fall . and must remember we are to stand by faith , and are not to be high minded , but fear . 't is a costly instruction that is given us in such instances . consider the dolour and pangs that they may perhaps endure , who are our monitors . if they do not cry to us to beware , their case doth . reckon ( as the psalmist , ps. 73. ) it is good for you to draw near to god ; they that are far from him shall perish . labour to be sincere , living christians . let me tell you what i have often inculcated . a meer form of godliness will one time or other betray you . and that it is not being of this or that party , conjoined with a formal , lifeless religion , that will secure you from being publick scandals on earth , and accursed wretches in hell . let every one prove his own work , and make through work of it , so shall he have rejoycing in himself , and not in another , gal. 6. ( yea , tho' he may have much cause of mourning for another ) : for every one must , at last , bear his own burden , and give an account of himself to god. 3. seriously bless god for being kept from gross and scandalous enormities : such words savour well , spoken with deep humility , and unfeigned sense of divine favour , not with pharisaical ostentation and scorn , god i thank thee i am not as other men . if the poor man was so transported , and pour'd out his soul in tears of gratitude to god , upon the sight of a toad , that he was not such a creature ; how much more cause is there for it , upon the sight of a gross sinner ! for , i should think , who made me differ ? why was not i the example ? and reduc't to such a condition , before which i would prefer the greatest sinless misery in all the world ? there is a threesold degree of mercy , in our preservation from more hainous and reproachful wickedness . we may owe it to nature that less inclines us to some sins , as gluttony , drunkenness , &c. to external succedaneous providence that keeps us out of the way of temptation . or to victorious grace , able to prevail , both against corrupt inclinations of nature , and what soever temptations also . god is to be acknowledg'd in all . he is the author of nature , the ruler in providence , the fountain of grace . under the first of these notions , he ought more to be eyed , and praised , than the most are aware of . i could tell you , if it were seasonable , of some ( and no despicable ) heathen philosophy , which speaks of such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or goodness of natural temper ( though the word hath also another signification ) , that is said to carry in it , a sort of seminal probity and vertue : which , when it shall be observed , how some others , have the seeds of grosser vitiosity , and of all imaginable calamities , more plentifully sown in their natures , there is no little 〈…〉 be thankful for . tho' all are 〈…〉 nough by nature , to be children of 〈…〉 and for ever miserable , without 〈◊〉 mercy ; and tho' again , none 〈…〉 so bad natures , as to be thereby excusabl● in wickedness ( they should endeavour , and seek relief the more ●●●nestly ) , yet some are less bad , and their case more remedible , by ordinary means ; and therefore the difference should be acknowledged with gratitude . and surely there is no small mercy , in being kept out of the way of temptation , by the dispensation of a more favourable providence , that orders , more advantageously , the circumstances of their conditions in the world , so as they are less exposed to occasions of sin , than others are . which providence i called , succedaneous , for distinctions sake ; because even the difference of natural tempers , is owing to a former providence . but now who can tell , what they should be , or do , in such circumstances as might have befal'n them ? 't is a singular favour , not to be exposed to a dangerous tryal , whereof we know not the issue . nor yet should any satisfie themselves without that grace , which can stem the tide . which they that possess , how should they adore the god of all grace ? 4. charity doth not forbid , and the case it self requires , that when others do grosly , and scandalously sin , we should , at length , upon plain evidence , admit a conviction of the matter of fact . for , otherwise , we cannot perform the other duty towards them , unto which , charity doth most expresly oblige : nor discharge an higher duty , which another love requires , that ought to be superior to all other . no charity can oblige me to be blind , partial , unjust , untrue to the interest of god and religion . when we are told in the text , it rejoyces not in iniquity , 't is added in the next breath , it rejoyces in the truth : i. e. in equity , and righteous dealing . we are not to carry alike to good men , and bad : and are therefore sometime to distinguish them , if there be a visible ground for it , or to take notice , when they manifestly distinguish themselves : for it is necessary to what is next to ensue : viz. that 5. we are to decline their society : i. e. when their hainous guilt appears , and while their repentance appears not . scripture is so plain , and copious to this purpose , that it would suppose them very ignorant of the bible , for whom it should be needful to quote texts . we must avoid them for our own sake , that we be not infected , nor be partakers in their sin , and guilt . for theirs ( and so charity requires it ) , that they may be ashamed , which may be the means of their reduction and salvation : and ( which is most considerable ) for the honour of the christian religion , that it may be vindicated , and reseued from reproach , as much as in us lies . it ought to be very grievous to us , when the reproach of our religion cannot be rolled away , without being rolled upon this , or that man ; if , especially , otherwise valuable . but what reputation ought to be of that value with us , as his that bought us with his blood ? the great god is our example , who refuses the fellowship of apostate persons , yea and churches : departs , and withdraws his affronted glory . it is pure , and declines all taint . when high indignities are offered , it takes just offence , and with a majestick shyness retires . none have been so openly own'd by the lord of glory , as that he will countenance them in wickedness . though coniah ( he tells us , expressing a contempt by curtling his name ) were the signet on his right hand , yet would he pluck him thence . yea and our saviour directs , if our right-hand it self prove offensive , we must cast it from us , mat. 5. 30. and to the same purpose ( chap. 18 ) in the next words after he had said , wo to the world because of offences ; it must be that offences will come . , but wo to him by whom the offence c●meth . wherefore if thy hand offend , &c. ver . 7 , 8. it must be done as to an hand , a limb of our body , with great tenderness , sympathy and sense of smart and pain ; but it must be done . dilectionem audio , non communicacationem ; i hear of love , not communion , saith an ancient upon this occasion . 6. we must take heed of despondency , by reason of the sins of others , or of being discouraged in the way of godliness ; much more of being diverted from it . indeed the greatest temptation which this case gives hereunto , is ( to this purpose ) very inconsiderable and contemptible , i. e. that by reason of the * lascivious ways of some , ( as that word signifies , and is fittest to be read ; referred to the impurities of the gnosticks , as they came to be called ) the way of truth ( i. e. christianity it self ) is evil spoken of . but this ought to be heard ( in respect of the scoffers themselves with great pity , but ) in respect of their design to put serious christians out of their way , with disdain . and with as little regard , or commotion of mind , as would be occasion'd ( so one well expresses it ) to a traveller , intent upon his journey , by the mowes and grimasses of monkeys or baboons . shall i be disquieted , grow weary , and forsake my way , because an unwary person stumbles , and falls in it , and one ten times worse , and more a fool than he , laughs at him for it ? we must in such cases mourn indeed for both , but not faint . and if we mourn , upon a true account , we shall easily apprehend it , in its cause , very separable from fainting and despondency . it is a discouraging thing for any party to be stigmatiz'd , and have an ill mark put upon them , from the defection of this or that person among them , that was , perhaps , what he seemed not , or was little thought to be . but if we be more concern'd for the honour of the christian name , than of any one party in the world , our mourning will not be principally , upon so private an account . all wise and good men , that understand the matter , will heartily concur with us , and count themselves oblig'd to do so . none that are such , or any man that hath the least pretence to reason , justice , or common sense , will ever allow themselves to turn the faults of this or that particular person ( that are discountenanc't as soon as they are known ) to the reproach of a party . for others , that are aptest to do so , men of debauch't minds , and manners ; with whom , not being of this , or that party , but religion it self , is a reproach . i would advise all serious , and sober-minded christians of whatsoever way , or persuasion ) if they be twitted with the wickedness of any that seem'd to be such , and were not , to tell the revilers , they are more akin to you than to us , and were more of your party ( howsoever they disguised themselves ) than of any other we know of . and if yet , after all this , any will give themselves the liberty to rejoyce at the sins of other men , and make them the matter of their sport and divertisement , or take any the least pleasure in observing them , i have but these two things , in the general , to say to them ; you have no reason to rejoyce . you have great reason for the contrary . you have first no reason to rejoyce : for produce your cause , let us hear your strong reasons . 1. is it that such are like you , and as bad men as your selves ? but 1. what if they be not like you ? every one , perhaps , is not ; at whose sins ( real or supposed ) you , at a venture , take liberty to rejoyce ; what if your guilt be real , theirs but imagined ? somtimes through your too much haste , it may prove so ; and then your jest is spoiled , and you are found to laugh only at your own shadow . at least , you cannot , many times , so certainly know anothers guilt , as you may your own ; and so run the hazard ( which a wise man would not ) of making your selves the ridicule . and supposing your guess , in any part , hit right ; what if those others sin by surprize , you by design ? they in an act , you in a course ? they in one kind of lowdness , you in every kind ? they sin and are penitent , you sin and are obdurate ? they return , you persevere ? they are ashamed , you glory ? these are great differences , ( if they are really to be found ) in any such case . but 2. if they be not found , and those others be like you throughout , every whit as bad as your selves , this is sure no great matter of glorying , that i am not the very worst thing in all the world ! the vilest creature that ever god made ! should it be a solace to me also that there are devils , who may perhaps be somewhat worse than they or i ? nor , tho' they fall in never so intirely with you in all points of wickedness , will that much mend your matter ? can their wit added to yours , prove there will be no judgment-day ? or that there is no god ? or , if that performance fail , can their power and yours , defend you against the almighty ? tho' hand join in hand , the wicked will not go unpunished . or again , 2. suppose you are not of the debauch't crew ; is this your reason why you at least think you may indulge your self some inward pleasure , that wickedness ( you observe ) breaks out among them who are of a distinct party from you , which you count may signifie somewhat to the better reputation of your own ? but are you then of a party of which you are sure there are no ill men ? there are too many faults among all parties ; but god knows it is fitter for us all to mend , than to recriminate . yea , but the party we are of , professes not so much strictness . no ? what party should you be of , that professes less strictness ? what more lax rule of morals have you than other christians ? do you not profess subjection to the known rules of the bible concerning christian and civil conversation ? you do not sure profess rebellion , and hostility against the lord that bought you ! doth not your baptismal covenant ( which you are supposed to avow ) bind you to as much strictness as any other christian ? and can there be any other more sacred bond ? but if in other things , than matters of civil conversation , such delinquent persons were of a stricter profession ( suppose it be in matters of religion , and worship ) , doth that delinquency prove , that in those other things , you are in the right , and they are in the wrong ? doth the wickedness of any person , against the rules of the common , as well as his own stricter profession , prove the profession he is of , to be false ? then , wherein the profession of protestants , is stricter than of other christians , the notorious sins of wicked protestants , will conclude against the whole profession . and the wickedness of a christian , because christianity is a stricter profession than paganism , will prove the christian religion to be false . who doubts , but there may be found , of the roman communion , better men than some protestants ? and of pagans , better men than some christians ? but then , they are better , only in respect of some things , wherein all christians , or all men , do agree in their sentiments ; not in respect of the things wherein they differ . and the others are worse , in things that have no connexion with the matter of difference . enough is to be found to this purpose , in some of the ancients , writing on the behalf of christians , which we need not , in so plain a case . nor can it be thought , that men of any understanding , and sobriety , will make this any argument , one way , or other ; or think them at all justifiable , that glory in other mens wickedness , upon this , or any other account . for such therefore , as are of so ill a mind , and think , being of a different party , gives them license , they ought to know , they make themselves of the same party ; and that upon a worse account , than any difference in the rituals of religion can amount to . upon the whole , your reason then ( alledg what you will ) is no reason , and argues nothing but shortness of discourse , and want of reason ; or that you would fain say something to excuse an ill practice , when you have nothing to say . but i must add , 2. that you have much reason to the contrary , both upon the common account , and your own . 1. upon the common account . that the christian world should , while it is so barren of serious christians , be so fertile , and productive of such monsters ! made up of the sacred christian profession , conjoyn'd with ( even worse than ) paganish lives ! and the more of sanctity any pretend to , the more deplorable is the case , when the wickedness breaks forth , that was concealed before , under the vizor of that pretence ? is this no matter of lamentation to you ? or will you , here , again say , your unrelatedness to their party , makes you unconcern'd ? if it do not justifie your rejoycing , it will sure ( you think ) excuse your not mourning . will it so indeed ? who made you of a distinct party ? are you not a christian ? or are you not a protestant ? and what do you account that but reform'd primitive christianity ? and so , the more it is reform'd , the more perfectly it is it self . who put it into your power to make distinguishing additions to the christian religion , by which to sever your selves from the body of other christians in the world , so as not to be concern'd in the affairs of the body ? if this or that member say , i am not of the body , is it therefore not of the body ? is it not the christian name that is dishonoured by the scandalous lives of them that bear that name ? whose laws are they that are broken ? the laws of this or that party ? or are they not the laws of christ ? will you say you are unrelated to him too ? or have no concern with him ? can any party be united within it self , by so sacred tyes , as all true christians are with the whole body of christ ? i know no way you have to be unconcern'd in such cases , as the matter of your humiltation ( when they occur within your notice ) but by renouncing your christianity . nor , indeed , would that serve the turn . for what ●ill you do with your humanity ? are you not still a man , if you would be no longer a christian ? and even that , methinks , should oblige us to bewail the depravedness , & dishonour , of the nature and order of humane creatures ! that they who were made for the society of angels , vea , and of the blessed god himself , should be found delighting , and wallowing in worse impurities , than those of the dog or swine . the more strictness in morals they have ( falsly ) pretended to , the greater is your obligation , to lament their violating those sacred rules ( which you also profess to be subject to ) and not the less . do i need to tell you , that even among pagans , where a profession of greater strictness had once been entred into , an apostacy to gross immoralities hath been the matter of very solemn lamentation . as in the school ( or church should i call it ? ) of pythagoras , where , when any that had obliged themselves to the observation of his vertuous precepts , did afterwards lapse into a vicious course , a funeral , and solemn mourning was held for them , as if they were dead . 2. on your own . for when our saviour saith , wo to that man , by whom offence cometh , doth he not also say , wo to the world because of offences ? and who would not fear , and lament his share in that wo ? are you proof against all hurt by another's sin ? what if it encourage you to sin too ? what if harden you in it ? how many do some mens sin dispose to atheism ? and to think there is nothing in religion ? and if you felt in your selves an inclination to rejoyce in them , that , it self , argues the infection hath caught upon you ; seiz'd your spirits , and corrupted your vitals . so that you have cause to lament even your having rejoyced . to be afficted , and mourn , and weep ; to turn your laughter to mourning , and your joy to heaviness , jam. 4. one would think them indeed but half men , and scarce any christians , that can allow themselves so inhumane , and unhallowed a pleasure , as rejoycing in another's sin ! 't is very unworthy of a man to take pleasure in seeing his fellow-man turning beast . there is little in it of the ingenuity that belongs to humane nature , to delight in the harms of others ; much less of the prudence , to make sport of a common mischief . and would a christian rejoyce in the disadvantages of his own cause ? and in the dishonour and reproach of the very name which he himself bears ? to conclude , one would think no more should be needful to repress in any this ill inclination , than to consider , what sin is , wherein they rejoyce . and what charity is , which is violated by their doing so . what to rejoyce in sin ! that despites the creator , and hath wrought such tragedies in the creation ! that turned angels out of heaven ! man out of paradise ! that hath made the blessed god so much a stranger to our world , broken off the intercourse , in so great part , between heaven and earth ; obstructed the pleasant commerce , which had , otherwise , probably been between angels and men ! so vilely debas't the nature of man , and provok't the displeasure of his maker against him ! that once over-whelm'd the world in a deluge of water , and will again ruin it by as destructive fire ! to rejoyce in so hateful a thing , is to do that mad part , to cast about firebrands , arrows , and death , and say , am not i in sport ? and to do that which so highly offends against charity ! so divine a thing ! the off-spring of god! the birth of heaven , as it is here below , among us mortals ; the beauty , and glory of it , as it is there above , in its natural seat . the eternal bond of living union , among the blessed spirits , that inhabit there , and which would make our world , did it universally obtain in it , another heaven . consider from whom , and from what region that must proceed , which is so contrary to god and heaven . if any will yet , in despight of divine love it self , laugh on , at so foul , and frightful a thing as sin is , 't is too likely to prove the sardonian laughter ▪ i. e. ( as some explain that proverb ) of them that dye laughing ; conclude their lives , and their laughter both together ; and only cease to laugh , and to live in the same last breath . finis notes, typically marginal, from the original text notes for div a44684-e1480 max. tyr. dissert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tertul. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 pet. 2. 2. jambl. de vit . pyth. a funeral sermon for mrs. esther sampson the late wife of henry sampson, dr. of physick, who died nov. 24. 1689 / by john howe ... howe, john, 1630-1705. 1690 approx. 72 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44678 wing h3026 estc r19694 12221747 ocm 12221747 56414 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. a44678) transcribed from: (early english books online ; image set 56414) images scanned from microfilm: (early english books, 1641-1700 ; 919:18) a funeral sermon for mrs. esther sampson the late wife of henry sampson, dr. of physick, who died nov. 24. 1689 / by john howe ... howe, john, 1630-1705. [4], 28 p. printed for thomas parkhurst ..., london : 1690. reproduction of original in bristol public library, bristol, england. 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 sampson, esther, d. 1689. funeral sermons. sermons, english -17th century. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 mona logarbo sampled and proofread 2004-11 mona logarbo text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a funeral sermon for m rs . esther sampson , the late wife of henry sampson , d r. of physick , who died nov. 24. m.dclxxxix . by john howe minister of the gospel . published principally for the use of such as languish under painful and chronical diseases . london , printed for thomas parkhurst at the bible and three crowns , at the lower end of cheap-side , near mercers chapel . 1690. to my worthy friend dr. henry sampson . sir , i have perused the papers which you sent me , and find , as far as i can recollect , they contain in them the substance of what was delivered : with no more mistakes than is usual , in writing from the mouth of one who is not of the slowest speakers . some things besides , which the limits of the time allow'd not to be spoken ( having some short memorials of them by me ) i have added , conceiving they might , also , contribute towards the good end you proposed to your self , in so earnestly desiring this publication , the assisting of their patience , and their good and placid thoughts of god , who are exercis'd under long and languishing distempers . the observations which your profession hath occasion'd you to make in the cases of many others , hath , i doubt not , let you see the need of somewhat to this purpose ; otherwise the example you have had so long before your eyes of so calm and compos'd a temper in this excellent relative of yours , might have made you less apprehensive how great an addition a fretful , unquiet spirit is , both to the sin , and the affliction of a sickly state. i am sensible your own affliction is great in the loss you now sustain . the relief will be great , and suitable ; which the forethoughts of that state will afford , where they neither marry , nor are given in marriage , but are as the angels of god in heaven . i am , sir , in much sincerity , and affection , yours to serve you in the work and labour of the gospel , john howe . luke 13. 16. and ought not this woman , being a daughter of abraham , whom satan hath bound , lo these eighteen years , be loosed from this bond , on the sabbath day ? you will soon see the occasion , and connexion of these words , by viewing over the whole paragraph to which they belong , verse 10. and he was teaching in one of the synagogues on the sabbath . 11. and behold there was a woman which had a spirit of infirmity eighteen years , and was bowed together , and could in no wise lift up her self . 12. when jesus saw her , he said to her , woman , thou art loosed from thine infirmity . 13. and he laid his hands on her , and immediately she was made straight , and glorified god. 14. and the ruler of the synagogue answered with indignation , because that jesus had healed on the sabbath day , and said unto the people , there are six days , in which men ought to work , in them therefore come and be healed , and not on the sabbath day . 15. the lord then answered him , and said , thou hypocrite , doth not each of you on the sabbath loose his ox and his ass from the stall , and lead him away to watering ? 16. and ought not this woman , being a daughter of abraham , whom satan hath bound , lo these eighteen years , be loosed from this bond on the sabbath day ? 17. and when he had said these things , all his adversaries were ashamed ; and all the people rejoyced for all the glorious things that were done by him . inasmuch as our blessed lord spake these words , and did the thing which occasion'd them , upon that which was , with the jews , their sabbath day ; it cannot be unfit for us to consider them upon ours , they so fitly leading us to consider also , another release wrought for a daughter of abraham too on our sabbath day . it was formerly told you upon what occasion , and i doubt not but you generally know , upon whose account we were to divert from our usual course and subject at this time . nor could any thing have been more suitable to the present occasion ; for not only was this daughter of abraham releas'd from her infirmity upon the sabbath day ; but the time , wherein it remain'd upon her ( in a great and manifold complication ) was ( as her surviving consort hath acquainted me , and who therefore recommended this subject ) precisely about eighteen years . there are ( 't is true ) disagreements between our case , and that case in the text , which do not therefore render both together less instructive to us , but the more . and , to make way to what may be so , you must here take notice , that these words are part of our lords defence of what he had done , in performing this work of mercy , wherein what he says is justly severe , and very clearly convictive . it is very deserved and just severity , that he call'd him , who cavil'd in the case , by his own true name , thou hypocrite . he , under pretence of great sanctity , discovers the highest enmity , even against our blessed lord himself , who came ( being sent ) upon the holiest and kindest design into this world. the zeal which he pretends for the observation of the sabbath , could not be the thing that he did really mean , or that acted him in this case . for it was not likely he could be ignorant of what was a known adjudg'd case among the jews ( as some of their own rabbies * inform us ) that all needful endeavours ought to be used for the cure of the sick upon the sabbath day . so as that he very well knew , no rule could be broken in this case . but this he reckons was somewhat plausible , and he pleases himself in it , that he could tell how to vent his spite against christ and christianity , under a mock-shew of great sanctimony . and our lord justly calls him what indeed he was , when he would thus seem what he was not . it was not that he cared for religion , or for any thing of real sanctity , of which a due and just observation of the sabbath was a real part ; but that he had a mind , as far as conveniently he could , to express his displeasure at that evidence and lustre , wherewith the glorious works our lord wrought evinc'd him to be the messiah ; while yet he was struck with that awe of him , that he adventures not to direct his reproof to him , but the people . it is here by the way to be noted that they were not thus disaffected to our lord , and the religion he was about to introduce . no , but this ceremonious bigot , a ruler of the synagogue , was the ill-pleased , disaffected person . i shall not trouble you with the discussion what sort of power it was that belonged to that office. some well acquainted with the jewish writings say , that the ruler of the synagogue was not wont himself to officiate , as minister in sacris ; but his business was circa sacra , to regulate the administration . we consider not his power , but his ill-will , and enmity against christ , and true religion . the people , in the mean time , throng'd after him in multitudes , and beheld the great works he wrought with joy , and glorified god. only where was more power , and probably more knowledge , there was more too of a peevish spite and envy , that the interest of our lord was , by so proper means , growing in the world. a sad ( and not a new ) thing ! that religion should have most opposition , whence it should have most of countenance , and advantage to dilate and spread it self . do any of the rulers believe on him ? but the people ( whom they despised , and pronounc'd accursed for that reason ) were more apt and forward to receive the gospel , joh. 7. 48 , 49. the more there is of light , unaccompany'd with a pious inclination , the higher , the more intense and fervent , the finer and more subtle is the venome and malice against christ , and real christianity . but our lord was not diverted from his kind and compassionate design , by any such obstructions as these . his love triumphs over them ; and he makes that discovery of this compassion , which could not but carry the clearest conviction with it , as his reproof carry'd the brightest justice . why , what , saith he , do not any of you loose an ox , or an ass from the stall on the sabbath day ? and shall not i loose a daughter of abraham ? 't is like she was a daughter of abraham , not only as being a jewess , but as being a believer ; as being , according to scripture language , of abrahams seed , in the spiritual sense , as well as the natural ; and he was the more peculiarly compassionate upon that account ; and yet more , because her ail proceeded from the malignant influence of the devil . shall not i loose such a one whom satan hath bound , that great enemy of mankind ? why should not i shew my self so much the more a friend , by how much the more he appears an enemy , and give the earliest relief the matter can admit ? 't is very true indeed , his compassion was never to incline him to do unfit and unseasonable things , or things that were no way subservient to his principal end . but such a subserviency being supposed , his relief must be with the earliest , to day , before morrow , though it were the sabbath day . and so now you have the ground of discourse plainly in view before you . that the devil cannot be more maliciously intent to afflict those that relate to god ( even , when it is in his power , with bodily distempers ) than our lord jesus is compassionately willing to relieve them , without distinction of time , when it shall be consistent with , and subservient to his higher and greater purposes . in speaking to this , i shall 1. touch briefly upon what is here exprest in the text , the hand that satan may have in the afflictions , yea and in the bodily distempers of men , and even of them that belong to god among them . 2. what hand our lord jesus has in their relief or releasement . 3. how far we may understand , or may reasonably expect his compassion to influence him in such cases . 4. i shall shew that however the release be wrought , it is done very mercifully towards them that belong peculiarly to god. and so make use of all . 1. somewhat briefly as to that first query , what hand it is supposable the devil may have in the afflictions of men , and more particularly of them that belong to god ; as this woman being a daughter of abraham was to be considered , as one within the compass of gods covenant , and not improbably as one , that , in the strictest sense , was in covenant with god. 1. it is plain in the text , the devil had a direct hand in her distemper , called a spirit of infirmity . there were more evident , and more frequent instances of this kind in that time , the devil then setting himself more openly to contend against the incarnate son of god , upon his more open appearance to rescue and recover an apostate world from under his dominion and tyranny . but as to more ordinary cases we may further consider , 2. that the devil is a constant enemy to mankind , apt and inclin'd , as far as god permits him , to do men all the mischief he can . 3. that as he first introduc't sin into the world , so he hath , by consequence , all the calamities that afflict it . there had been no death , sickness , or distemper upon the bodies of men , but from hence . consider the devil therefore , as the prince and leader of the apostasie , who first drew man into transgression , and thereby render'd him liable to the justice of his maker , turn'd his paradise into a desart , and a region of immortal undecaying life , into a valley of sickly languishings and death it self ; so may he said to have had a ( remoter ) hand , in binding not only this daughter of abraham , but every child of adam in all the afflictions , maladies , and distempers which befall them here , and finally in the bonds of death too , whereof he is said to have had the power . tho the children of the second adam , ( with whom , for this purpose he was partaker of flesh and blood , and became with them a son of abraham , and of his seed ) are , by being so bound , releas'd and made free , both from death , and the bondage of fearing it , to which they were otherwise subject all their days , as we shall further see anon . 4. tho god do not ordinarily allow him more power , yet we may well suppose him to have more malice against these children of abraham ( who thereby pass into the account of his own children also ) being more intent upon vexing and afflicting , whom he apprehends or suspects he shall never be able finally to destroy ; and always apt to use all the power shall be allowed him to this mischievous purpose . we find that the afflictions of the people of god , in other kinds , and even in this kind , are expresly , often , attributed to the devil . in other kinds , satan shall cast some of you into prison , revel . 2. 10. and divers think that thorn in the flesh which the apostle suffered , 2 cor. 12. was some acute bodily pain , and he says expresly , it was a messenger of satan sent to buffet him . he , 't is said , smote job with the tormenting boils that afflicted him so grievously , and so long , and brought the other calamities upon him that you read of in his story . 5. and again it is further to be considered , that whereas in all diseases , the morbisick matter , whether immediate in mens bodies , or remoter in the incompassing air , differs not from other matter , otherwise than only in the various disposition , figuration and motion of parts and particles whereof it is made up ; inasmuch as the devil is called the prince of the power of the air , we know nothing to the contrary , but that he may frequently so modifie that , as that it shall have most pernicious influences upon the bodies of men , and upon those especially , so far as god permits , that he has any greater malice against . 6. and again , ( supposing this ) it is not a stranger thing that god should permit him to afflict the bodies of them that belong to him , than to disturb their minds . sure their bodies are not more sacred . if we should suppose that he may some way or other perniciously agitate the humours in humane bodies , 't is no harder a supposition than that he should so variously from the images in the fancy , by which he tempts : for herin surely he comes nearer us , and is more inward to us . 7ly . nor is it less supposable that god should , in some instances . permit the devils to follow their inclinations in afflicting his people , than wicked men to follow theirs , which , in the general , carry them to the same thing ; when he knows how to turn the one to after-advantage , as well as the other . but we have no ground to think , notwithstanding all this , that the wisdom and goodness of providence will ordinarily permit that this agency of the devil , in the mentioned cases , should be altogether in a contra-natural way ; but only , by so moving and acting with natural causes , that he may be also obviated , through the ordinary blessing of god , by natural means , and causes too . much less is it reasonable that diseases should be themselves reckon'd very devils , as was the opinion of the gnosticks of old , wherein they much concurred with the manichees , and whom , together with them , the more honest-minded pagan plotinus so copiously confutes ; ( though that that was more anciently a common opinion , the septuagints rendring the word that signifies plague by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in several places of scripture seems to intimate . but the commonness of such an opinion in a dark time , signifies nothing to sway ours this way or that . ) but whatsoever hand the devil may be supposed to have in their afflictions , or sicknesses that belong to god , we are in the 2d . place sure , that our lord jesus has a most kind hand ( whensoever it is ) in their release , which though it were here in a more extraordinary and immediate way , and besides the course of nature ; the disparity in this case signifies nothing to the lessening of the favour , towards those whom he vouchsafes to relieve in other cases ; for the influence that he has in ordinary cases is as truly divine . if the cure of a diseased person be wrought by his blessing upon ordinary natural means , his cooperating with nature is less amazing , but not less effectual , or less kind ; as also the efflux from god is ( for his own part ) as real , when he works with second causes , as without them ; and as immediately reaches the effect , in both the senses of immediateness , whereof so much noise is made in the schools . and we must further know our lord christ is now the universal regent of all nature , even as he is the christ , the world being devolv'd into his hands , and all power being given to him both in heaven and earth . he is lord of all . when therefore any of you are sick , it is by his disposal , if you are recovered out of that sickness . nor is his agency less or lower , whether it be by blessing a medicine , or working a miracle . his power and love are the same either way . and know , there is an honour , and acknowledgment due from christians to their great crucifi'd lord , who hath founded a dominion over this world in his blood , who died , and revived , and rose again , that he might be lord of living and dead . therefore you are to reckon you are beholden to christ for all your recoveries , and all your refreshings that you meet with amidst the many infirmities and frailties of this your present mortal state . and if the release be by death , as the case is , which we now have specially to do with , that universal power of his over all lives , must be understood immediately to reach to that case too . it is he that measures lives , that lengthens them out , and cuts them shorter at his own pleasure . and , as to those that are more peculiarly his own , it is a more peculiar , and favourable superintendency that he has over that affair , even of their very dying . their death is precious in his sight . he with a most gentle tender hand unties the knot of man , releases and receives the dislodging soul. lord jesus receive my spirit , as dying stephen speaks . but , 3ly . we are to consider how far our lord jesus his compassion concerns him in such cases ; or wherein that may move him to interpose in them so , as in this case he did . and here two things are to be asserted . 1st . that his compassion has not supream and principal influence in this case . 2ly . that yet it hath real influence . that it hath not supream or principal influence in such cases . and this doth really require to be more principally insisted on , as of greater importance to narrow , terrene minds , that are apt to measure all things by themselves , and in reference to their own little sphear and compass ; and to themselves only in their present state , as they are inhabitants of this minute spot of earth ; as if all things ought to bend , and yield , to their present convenience , and accommodation here ; whereupon they wonder when they are sick , and in pain , god doth not presently relieve and ease them ; and think they should do so , for any friend or neighbour , if it were in their power . know , therefore , 't was not from compassion , as the solitary , or as the chief inducement , that our lord did work this release for this daughter of abraham . that cannot be supposed . for he can never be understood to make a creature , and the advantages of a creature his supream end . that would have been to invert the order of things , to dethrone god , and deifie man , and had been , it self , a real sort of that idolatry , which was one , among the many horrid evils , which he purposely came to redress , and give remedy to in this apostate degenerate world. he had a greater inducement , i. e. that he might diffuse the glory of god among the children of men ; and that he might give evidence thereby , to the truth of his own mission , and prove most convincingly , that he was the messiah , the son of god , the very person that was anointed , and sent about that great undertaking , to recover gods rights in this lapsed world , to bring about a reconciliation between god and men. and upon this account , when he wrought cures upon mens bodies , it was out of an higher compassion to their souls . and tho' even this it self of saving mens souls was not his highest design , but the glory of god ( as we shall see further by and by ) yet it being truly design'd by him , and more principally than their bodily ease and relief , this was an apt means to this his lower end . for , whereas , in order to this , he was to manifest himself a divine saviour , 't was requisite he should give a joint , and an equal demonstration of the two things , which his being so implies , his godlike power , and love. the former alone it did not serve his purpose to shew , which he might have shewn as much by inflicting plagues on mens bodies , as working cures , by striking them with blindness , lameness , &c. as by giving them sight and soundness . but it was necessary to his end , his miracles should be beneficent , and that he should ( as it is elsewhere said in the evangelical story he did ) go about doing good , and not make men afraid of him , by shewing the power of a god in destructive strokes and judgments ; but , ( which became a saviour ) express a divine good-will towards men , and thereby make his way into their hearts , bring them to understand , and own a saviour , and , as such , to fall in , and comply with his kind design towards them . and this , as it serv'd to exalt god in the world , chiefly induc'd him to work this present cure . if his compassion towards a poor afflicted woman , labouring under bodily infirmity , were his principal inducement , if therefore , she must be presently cured out of hand , even on the sabbath day , because she had been now bound eighteen years ; why , i pray you , was she to have been bound eighteen years ? or why bound at all ? his divine knowledge of the case , and power to have redrest , or prevented it , had as well serv'd his compassionate inclination long before . or why was not such a course formerly set on foot , and continued in the world , that men might be cured of blindness , deafness , lameness , feavers , dropsies , or whatsoever other maladies , easily , and by speaking a word , in any former time ? why was it deferr'd to this time ? or why hath not such a course been kept afoot ever since his ascension ? hath heaven render'd him less merciful , and compassionate ? is it so unkind and ill-natur'd a place ? 't is true that his apology for the cure he now wrought to this ruler of the synagogue , seems to have no higher reference , nor was he bound , unseasonably , to declare his utmost end and design , to a prejudic'd , malicious enemy . that was to speak it self , to shine by it's own light , and , by such means , and methods as these , gradually to make it 's own way into less-obstructed minds , insensibly sliding in upon them ; which might better be done ( time being given at leisure to consider things ) by the real evidence which his works carry'd with them , than by industrious , and often-repeated verbal commentaries and expositions . he sometimes spake it out expresly , as he thought fit , to competent , and more prepared hearers , that his great design was to make himself , and his errand be understood ; who he was , and what he came into the world for ; that he was the son of god , the promised messiah ; and that his business was to save them that were lost ; and to restore gods interest in an apostate lost world ( whose rights were to be cared for in the first place . he redeemed us to god by his blood , rev. 5. 9. ) or for the glory of god , as he summ'd it up , in the case of lazarus , when he was told of his being sick , jon. 11. 4. this sickness is not unto death ( i. e. it was not to terminate in a continuing death ) but for the glory of god , that the son of man might be glorifi'd , the same account which this evangelist gives of all these his great works , and why they were recorded , that we might believe that jesus was the christ , the son of god. &c. chap. 20. 30. and otherwise was it so considerable a thing , that a man well got out of this fearful gulf , as lazarus now was , should be fetcht back again ! that so mighty a wonder should be wrought ! that the inclosure of the grave should be torn open ! and the released soul should be again drawn down , as a bird escaped , caught back into it's former confinement , to converse a while longer amidst the impurities of a world lying in wickedness , and with shadows , in a world the fashion whereof passes away ! no ; miracles were not so cheap things . we may observe the great and wise god hath , for great and weighty reasons , been always very sparing in making very observable innovations upon nature , or any considerable changes in the ordinary course and method of natural causes , and their operations ; as a thing less suitable to a state of probation , wherein men were to be held in this world . and hath only been wont to do it , where the inconvenience was to be ballanced by preponderating greater reasons ; which might as much require that he should depart from the fixed rule sometimes , as other reasons might , that he should not do it often . it was equally necessary that miracles should not be common , as that there should be any wrought at all , and in great part for the same reason . for if they were common , they must lose the only design , for which they could be at all useful . if god should do , in this kind , what is not necessary , he should the less effect by it that which is . inasmuch as they are only useful , as they are strange , and , in the natural way , unaccountable . but there is nothing so great in this kind , but ceases to be thought strange , if it be common . otherwise , is not the forming of the eye , in itself as great a thing , as to give sight to the blind ? or the framing such a world as this , as great a thing , as the most stupendous miracle that ever was wrought in it ? it was indeed necessary somewhat extraordinary should at first be done to demonstrate that man , jesus of nazareth , to be the son of god , which it was impossible should otherwise be known . when that was fully done , it was not necessary there should still be a repetition of miracles , from age to age , to prove the former were wrought , or the truth of the narratives , which reported them . that was sufficiently to be known in the ordinary way , as other matters of fact are , or other history , about which there is no doubt made among men . and the history of these things has greater advantages to recommend it to the certain belief of after time , than most that ever were writ besides , upon many accounts . it was indeed most becoming the majesty , wisdom and goodness of god ( taken together ) to do what might answer the real necessities of men whom he was designing to save ; but not to indulge their curiosity , nor their unaccountable dulness , sloth , or prejudice , whereby they may be unapt to enquire about , or receive plain things . therefore miracles were to be done , as rarities , sometimes , not at all times , and at such a time , and upon such an occasion most of all , to notifie , and signalize the redeemer , at his first appearance , to draw mens eyes upon him , that they might take notice of him , and demean themselves towards him accordingly . this was to be done sufficiently once for all . and the great stupidity of the world made a matter which needed some supernatural evidence , need so much in that kind . except you see signs and wonders , you will not believe . and if he did so far comply with the necessity of degenerate humanity , as to give once some signal convictive evidence that he was the christ , the divine wisdom would take care it should not be so often done , as to become trivial , and insignificant to it 's proper end ; the importance whereof was such , as that it ought to transcend any regard to the welfare of mens bodies ; but not to exclude it ; which we now come briefly to shew in the next place . viz. 2. that tho' compassion towards an infirm creature , under bodily distemper , was not the principal inducement unto this cure , it was a real one . our lord doth really compassionate the frailties of those that relate to him , while they dwell in mortal flesh . he himself bears our sicknesses . he has a tenderness towards them , even while he doth not think it fit actually to release , and set them free ; which makes way to what was proposed in the last place to be insisted on , as preparatory to the intended use . 4. that in what way soever our lord jesus works a release for them that are most specially his own , from their bodily distempers , he doth it in mercy to them . he lets their affliction continue upon them in mercy ; greater mercy , indeed , than would be in an unseasonable deliverance . but when he sees it a fit season to give them a release , that is an unquestionable mercy too ; tho' it be not in such a way , as appears such to vulgar eyes . it is more easily apprehensible to be from compassion , if he relieves a poor , pained , weak , languishing , sickly creature , by giving renewed strength , and ease , and health in this world . but when the release is by death , as in the case we have under our farther present consideration , it is hard to perswade that this is done in mercy ; that there is compassion in this case . there is 't is true in this a manifest disparity , but not a disadvantageous one . is it a less thing , to release an holy soul from the body than from bodily distempers ? it can only be so in the opinion of such blind moles of the earth , as the children of men are now generally become . but let the case be considered according to it's true and real import . why ! a recovery from sickness is but an adjournment of death ; 't is but death defer'd a while . when there is a release wrought in such a way as this , in which hers was wrought , whom god hath lately taken from amongst us ; here is a cure , not only of one bodily distemper , but of all ; not only of actual diseasedness , but of the possibility of ever being diseased more ; here is a cure wrought , not only of infirmity , but of death : for the saints conquer death by suffering it ; yea a cure , not of death only , but of mortality , of any liableness to death , so as it can never touch them more ; yea further , not only of bodily diseases , but of spiritual too , far worse , and more grievous than all bodily diseases whatsoever ; a cure of blindness of mind , deadness , and hardness of heart , of all indispositions towards god , his ways , and presence , towards the most spiritual duties , and the best , and most excellent of our enjoyments . the body of sin , and the mortal body are both put off together . the imprisoned soul is set free , and enters upon a state of everlasting liberty ; is releast from the bands of death , of whatsoever kind , and in the highest , fullest sense , shall reign in life , thorough jesus christ. what is the decease of a saint , but a translation out of a valley of death , a golgotha , a place of skulls , a region where death reigns , into the region of perfect and everlasting life ? it is not to be called death simply or absolutely , but with diminution ; 't is death only in a certain respect , when in an higher , and much more considerable respect , when in an higher , and much more considerable respect , it is a birth rather ; a dying out of one world , and a being born at the same time , into another , a much more lightsome , a purer , and more glorious world . the soul is cured in a moment , of whatsoever was grievous or afflicting to it , and the body put into a certain way of cure , of being made from an earthly , mean , mortal thing , heavenly , spiritual , incorruptible , and immortal ; from a vile , a glorious body , like christs own , and by that power , by which he can subdue all things to himself , phil. 3. 21. and now for use. i. learn , that there is no inconsistency in the case , that the same person should be at once the subject of long continued bodily affliction , and of divine compassion . these are reconcilable things , sickly languishings , under which one may be ready to fail , and compassions that fail not . this is a common theme ; but the due consideration of it is too little common . let it now be considered with impartial equity , and with deep seriousness . do you think the all-comprehending mind of the son of god now first began to pity this daughter of abraham ? while he was not yet ascended , this attribution is given him ; otherwise , no doubt , than as a false complement ; lord thou knowest all things — since his ascension , we are assured he hath a feeling of our infirmities , so as to be toucht with them , a continuing sympathy , remembring the inconveniences of that state he had past thorough ( as she once , non ignara mali &c. ) and is always ready , therefore , to do the part of a faithful and merciful high priest. before his descent , we must , with equal reason , suppose him to have an entire prospect of the sad case of wretched mortals , in this miserable world of ours . what else made him descend ? and after that he was descended , this mark could not but lye still before the eye of his divine mind , to which all his works were known from the beginning of the world . yet the cure is defer'd , the release is not given till the appointed season . when it is the case of any of you to be afflicted with long sickness , and to feel the tediousness of a lingering disease ( count upon it that it may be so , as 't is like , it hath been with divers of you ; ) do not then permit the matter to the censure of an incompetent , partial judge . if you consult flesh and blood , if sense be to pronounce in the case , and give judgment , how hard will it be to perswade that you are not neglected in your languishings , that your groans and faintings are unpity'd ; tho' you are so plainly told , that whom the lord loves he chastens ? are you not ready to say , how can this stand with being at the same time , the object of divine pity ? if he pity me , would he let me lye , and languish thus , in so miserable a plight , day after day , and year after year ? yes ; these things very well agree , and i would fain shortly evince to you that they do . why ! 1. his compassion may sufficiently be evidenc'd in another kind , and by another sort of instances . sure , it will speak compassion , if he frequently visit his frail infirm creatures , and by his visitation preserve their spirits , if he support them , if he refresh them , this is grace . my grace shall be sufficient for thee , saith he to the great apostle , when he refused to release him from that thorn in the flesh , that messenger of satan that did buffet him . 2. besides , compassion may appear by this kind of dispensation it self . it may not only carry that with it , but in it , which may shew good will. if long continued affliction may be supposed to proceed from compassion , it doth much more consist with it . it may proceed from compassion , and bear the relation to it of an effect to the cause . we find it expresly so said in scripture ; and who can so truly speak gods mind as himself ? he afflicts in very faithfulness ; and , as many as the lord loves , he chastens , and scourges every son whom he receives , prov. 3. 12. quoted , heb. 12. 5 , 6. rev. 3. affliction must be the effect of his real , and most sincere good will , and compassion , tho' of long continuance , if it be apt , and intended to do you good , in higher , and in greater regards , than those wherein you suffer ; or if the good your affliction does you , or is fitly design'd to do you be of a nobler , and more excellent kind , than that whereof it deprives you , it must be understood , not only to be consistent with kindness and good will , but to be produc'd of it . for the same principle that intends the end , must also intend the proper means that serve to effect it . now the kind of this good is thus to be estimated . you read psal. 103. 5. as a father pities his children , so the lord pities them that fear him . as a father . the relation he is in to them is that of a father to his children . but we must understand , under what notion , he is so related , and we are told , heb. 12. 9 , 10. furthermore , we have had fathers of our flesh , which corrected us , and we gave them reverence : shall we not then much rather be in subjection to the father of our spirits , and live ? for they , verily , for a few days , chastened us after their own pleasure ; but he for our profit , that we might be partakers of his holiness . we have here an account where the relation terminates , and see both the object of his more special kindness and good will , which accompany the relation , and the end of it . he is the father of their spirits ; whence , therefore , we may collect the object of that love which goes with the relation must be their spirits also ; the end of it is their spiritual advantage ; to make them partakers of his own holiness . his holiness ! ] is a lofty word , and carries the matter high . understanding it soberly ( as we may be sure it was meant ) it must signifie the holiness , which he hath himself imprest , and the impression whereof is the lively resemblance and image of his own . and is not this a good of a nobler , and more excellent kind , than we can lose by a sickness ? better than the case of this vile flesh , that was made out of dust , and tends thither ? the object is their spirits ; for there the kindness that belongs to the relation must terminate , where the relation terminates . how much more shall we not be subject to the father of our spirits , and live ? the father of our spirits is there contradistinguisht from the fathers of our flesh . god is not the father of our flesh ; but the father of our spirits . he is the creator of our flesh too ; our flesh is his creature , but not his off-spring . there must be a similitude , and likeness of nature between a father and a child , which there is not necessarily , between a maker , and the thing made . in respect of our spiritual part , we are his off-spring , and he is so a father to us ; both , as the souls of men in common bear his natural image ; and , if they be regenerate , as they bear his holy image too . and the case may be so , that the suffering of our flesh is necessary for the advantage of our spirits . our flesh may suffer so , as that the spirit shall be the better for it ; and then pity it self , compassion it self must not only permit , but cause and produce such a course of dispensation , as whereby that end shall be attained , the making us partakers of his himself ; so the apostle speaks of his own case ; though our outward man perish , yet our inward man is renewed day by day , 2 cor. 4. 15. though our outward man perish . we are compass'd about with deaths that are continually beating down the walls of this outward man ; they are beating upon it , and are likely to infer it's perishing ; and if it perish , let it perish , i am not follicitous ( q. d. ) about that . if it must come down ; let it come down ; in the midst of all these outward assaults , our inward man is renewed day by day , gathers a fresh , and increasing strength , and vigour , whilst this outward man is tending to dissolution and dust . and several ways such continued afflictions upon the outward man , may make for the advantage of the inward man in the best kind . 1. as they withdraw , and take off the mind and heart from this world ; a debasing and defiling thing , and which transforms the soul that converses too much with it , into a dunghil , fills it with ill favour . but what doth all this world signifie to a sickly pained person ? 2. as it engages them to be much in prayer . nothing is more sutable , than that an afflicted life be a life of much prayer . is any man afflicted , let him pray , jam. 5. 13. much affliction hath a natural aptitude to incline men this way . in their affliction , they with seek me early , hos. 5. 15. it is dictate of nature , even when grace , as yet , hath no possession ; but which , through gods blessing , may , by this means , help to introduce it . for it urges the soul godward , who is the god of all grace ; obliges it to converse with him , whereby somewhat better may be gained than is sought : in their afflictions they will be submissive and lye at my feet , saith god ; they will seek me early , from whom , otherwise , i should never hear , it may be , all their life long . oh! that you would understand the matter so , when god afflicts in such kinds , so as his hand touches your very bone and flesh ; this is the design of it , to make you pray , to bring you upon your knees , to put you into a supplicating posture , if he can , upon any terms , hear from you , tho' you seek him but for bodily ease and refreshing , it may be a means of the greatest advantage to you , e're god have done with you , when once he has brought you , by this means to treat ; when he has got you into a more tractable disposition , there is hope in the case . if thus he open your ear to discipline , and be to you an interpreter , one of a thousand , to shew you his righteousness , he may seal instruction to you , and save your soul from going down to the pit , having found a ransom for you , job 33. 15. &c. but for those that have a real interest in god , and union with christ , that which occasions much prayer , is likely to be the means of much spiritual improvement , and advantage to them . 3. it puts several suitable graces upon exercise , and by being exercised they grow . it tries their faith , and improves it . faith is , in such a case as this , necessarily called forth into act , if there be the principle ; and as it acts , it grows ; becomes more and more strong and lively . their patience is exercised by it , and perfected ; and that has a great influence upon their universal perfection . let patience have it's perfect work , that you may be perfect , jam. 1 , 2 , 3 , 4. there will be an universal languor ( as if he should have said ) upon your spirits , if you be impatient ; if you cannot suffer ( as patience is an ability for suffering ) if you can by no means endure , without tempestuous agitations , or sullen despondencies of spirit . but if patience have it's perfect work , that will infer an universal healthfulness , and good habit into your whole soul. their love to god is , in such a case , eminently tried ; and improved , blessed is the man that endures temptation ( tentative affliction is there meant , as above , vers . 2. ) for when he is tryed , he shall receive the crown of life , which the lord hath promised to them that love him , jam. 1. 12. which implies their love to him is the great thing put upon trial , in that case . and it is a great trial of love to god ; a very improvable opportunity of discerning it's sincerity , when , upon a long affliction , you can appeal to god , and say , thou knowest i love thee ; tho' thou smite and kill , i will still love thee . no discontentful motion , no repining thought shall ever be allowed a place in my breast ; there may be sighs , but no murmurings ; groans , but no tumults , nothing of displeasure against thy holy pleasure . 4. it occasions such to live much upon the borders of eternity . under affliction we look not to the things that are seen and temporal , but to the things that are unseen and eternal , which make us count our affliction , tho' long , but momentany , 2 cor. 4.17 , 18 , and those souls will prosper , and flourish that have so unspeakably more to do with the other world than with this . 't is in this way , that the afflictions of this present state do work for us the far more exceeding , and eternal weight of glory , ver . 17. as they direct our eye forward , while we look , ver . 18. not to the things which are seen , which are but temporal ; but to the things , which are unseen , and eternal . life and spirit , strength and vigour enter ( q. d. ) at our eye , which is prompted by the horrour of frightful spectacles in this scene of things , to look to another , where all things appear lightsome , pleasant , and glorious . there are other considerations , whereby you might argue to your selves , not only the consistency , but the great suitableness of an afflicted state in this world , with gods favour , kindness , and compassion towards you . as that when he is more highly provok'd , he threatens not to afflict , as the heaviest of penalties . why should they be smitten any more ? isa. 1. 5. i will no more punish your daughters , &c. hos. 4. 14. ephraim is joined to idols , let him alone , ver . 17. that his covenant obliges him to it , as to them , who are , on stricter terms , in covenant with him , christs own seed being signifi'd by davids , as by david is manifestly christ himself , psal. 89 : where you may see how , and after what tenour his covenant runs , ver . 30. 31 , 32 , 33 , 34. according whereto he himself elsewhere acknowledges , that in very faithfulness god had afflicted him , psal. 119. 75. that , in experience , we are apt to grow remiss , secure and negligent , when all things are externally well with us . and let us but appeal to our selves , how much a wakeful temper of spirit , under affliction , is better than carelesness , and vanity of mind , accompany'd with fleshly ease and pleasure . that we can our selves easily apprehend that it may , not only consist with the tenderness of a parent , to have the wound of a child search'd , tho' with much pain ; but proceed from it . that in heaven our judgment of things will be right and incorrupt , where we shall apprehend no cause of complaint , that , through many sicknesses , diseases , and death it self , our way was made for us thither . and if that shall then be a true judgment , the thing it self must be as true now . but these i hastily hint , and pass to some further use . 2. we may , next , collect , that since it is out of doubt , the devil may have some hand in our outward affliction , we are concern'd to take so much the more care , that he may not have his end upon us by it . an hand he may have , and we cannot determine how far ; but whether it be more or less , great care we are concern'd to take how to frustrate his design . he has the most mischievous ends that can be , and designs worse things to us than the affliction , which is the means , whatsoever that be . he would fain engage us in a controversie with god ; would have us contend with him , murmur , fret , blaspheme and curse god , and therewith send out our last , and dying breath . that was his design upon job . let us labour to frustrate it , as he did . divers of the antients ( justin martyr , jerome , cyprian and austin ) speak much to this purpose , how great a design the devil drives in being the author of sicknesses and diseases to men , that he might make them apply themselves to him , and divert from god , as that wicked prince did , whom by the prophet we find so tharply reprov'd for it , as if there were no god in israel , that he went to the god of e●rom ( some daemon , or other as we have reason to think . ) the last mentioned of those authors speaks of it , as just matter of excommunication , when those that bear the name of christians , shall in such cases , use means bearing no natural proportion or accommodateness to the end , charms , spells , &c. for ease , or cure of maladies ; wherein no relief could reasonably be expected , but from the devils agency ; who may be officious enough , if , especially , he have first hurt , to heal too , that by practising upon their bodies , he may entangle their souls ; and ( according to his wont of running counter to god , who wounds that he may the more effectually heal and save ) by a present temporary cure , wound mortally , and finally destroy . he hath not left the world ( no , not the christian world ) quite ignorant of his methods in these kinds , of training men , by gradual steps , into things , first , that seem innocent , and then into such familiarities ( whether their real distress , or their curiosity , were the first handle he took hold of them by , or the engine by which he drew them ) till , at length , it comes to express covenanting . if the matter come not so far , 't is rare to come off from the least tamperings without a scratch . he that is born of god keeps himself , that the evil one may not touch him , i john 5. 18. as knowing he designs to touch mortally , and if he touch , to kill . if it proceed so far , as a solemn league , how tragical consequences doth story abound with ! that of count matiscon ( pluckt away by the devil from among divers persons of quality , whom he was entertaining , and at noon-day , whirl'd in the air three times about the city , in open view of the people , to whom he in vain cried for help ) reported by some historians ; and that of an infamous magician of saltzburg , and divers others , are instances both very extraordinary , and very monitory . but as to a future ruine , which he finally aims to involve men in , with himself , he hath not faster hold of any , than those that have learnt to ridicule every thing of this kind , and who have put so much sadducism into their creed ( consisting of so many negatives , or things they believe not , that they scarce leave enough positive to admit that name ) as to think there is no such creature : perhaps as being conscious there can be no worse than themselves . but how near is he to them that think him out of the universe ! 3. since it is possible the devil may bind even those that belong to god , with some kind of bodily affliction or other ; it is the more to be apprehended , how much worse bonds they are , in which he binds those that do not belong to him . oh! that you would be serious here ! how many such sad cases are there , amongst even them , as may be feared , that are called christians , concerning which it may be said , here is a soul that satan hath bound , not eighteen , but , it may be , thirty , forty , fifty years ! oh! when shall this soul be releast , that satan hath so long bound ! 4. as from the devils malice to the bodies of men we may collect his greater malice to their souls ; so we may judg proportionably of christs compassions ; that as they incline him to give them all sutable relief in their bodily afflictions , as far as can consist with those measures , which infinite wisdom hath pitcht upon , for the government of this present world , and as shall fall in with the design of his office of a redeemer and saviour to us ; so they much more incline him to relieve embondag'd souls ; for this doth most directly fall in with his design , and is the proper business of his office ; the other may be only collateral to it , and , as it were to be done on the by . he came not into this world to procure , that men might not be sick , or pained ; or be presently restored to health and ease . but he came and died , that souls might live ; to procure for them pardon , reconciliation with god , all needful assisting influences of grace , and eternal life . of these therefore they may be most assured , if they duly apply themselves . and some encouragement to expect so much they may draw even from this instance . this infirm woman , in order to bodily cure , did apply her self to him . she came after him , as others did , for this purpose ; and did , in a sort , put herself in the way of his healing influence . now if any of you find your souls are yet held by the devil in worse bonds , apply your selves to the merciful compassionate jesus , there is hope in the case . oh! will you not say so much to him for a soul in bondage ? lord loose this poor soul of mine , that satan hath bound for so many sad years . do but labour to know you are bound , to feel your bonds . whatsoever there is of prevailing sin in you , it is a bond , by which the devil holds your souls . the wicked are held in the cords of their own iniquities . prov. 5. 22. and sins are said to be the works of satan , from which it is the design of the redeemer to loose us . the son of god was for this purpose manifested that he might destroy ( we read , ) it is , that he might dissolve the works of the devil . q. d. that he might release , and unbind souls , that the devil as yet holds in fast bonds . and you may find you are so bound , when upon self-reflexion you take notice , you are ordinarily restrained from what you should do , against the light , and conviction of your own minds and judgments ; i. e. you find , if you reflect , a conviction hath taken place in your consciences , you ought to love god ; but there is with you no such motion of soul , no inclination towards him ▪ you ought , in a stated course to pray , and pour out your soul to him ; but you are bound , you cannot offer at it ; you have no liberty for it ; your terrene inclination , or love to vanity plucks you back ; you ought to walk in the ways of god , but you are fetterred , you cannot move a foot ; you ought to do the works of god , but you are manacled , you cannot stir and an hand . are you so bound , and will you not know it ? what! never feel your bonds ? when once they are felt , you will soon begin to cry , and supplicate . and if once you shall be brought seriously , and incessantly to supplicate , it may be hop't the release will follow . was our lord so compassionate towards infirm bodies , in the days of his flesh in this world ; and do we think he , above , is less compassionate to souls ? can it be thought heaven hath altered him to your disadvantage ? is he less kind , benign , and less apt to do good , now he is inthroned in glory ? why should you not believe he will give release unto your captiv'd embondaged souls , if you implore his help and mercy , with seriousness , and insist upon it , and do not give him over . say to him , jesus , thou son of god have mercy on me ; for do you not know it is his office . the spirit of the lord was upon him , to proclaim liberty to the captives , and opening of prisons to them that are bound . isa. 61. 1. what! will you be bound all your days , and never lift up a cry to the great redeemer and saviour of souls to give you release ? how deservedly should these bonds end with you in the chains , wherein the devils themselves shall for ever be bound with you ? 5. we may collect , there is an awful regard due to the sabbath-day . when our lord justifies the cure now wrought on their sabbath , only on this account , that it was an act of mercy towards a daughter of abraham , by the exception of such a case he strengthens the general rule , and intimates so holy a day should not , upon light occasions , be otherwise imploy'd , than for the proper end of it's appointment . tho' our day be not the same , the business of it , in great part , is ; by the reason given in the fourth commandment , which being plac't among the rest of those ten words , so many ways remarkably distinguisht from the other laws given the jews , and signifying that these were intended not to them alone , but to mankind , and given upon a reason common to man ; the words also not necessarily signifying more , than there should be a seventh day kept as sacred to god , reserving it to after-significations of his pleasure to mark out , and signalize this or that day , as he should see fit . and our saviour having told us expresly the sabbath was made for man , ( i. e. as men , not for jews , as jews ) these considerations taken together , with many more ( not fit to be here mentioned ) do challenge a very great regard to the day , which we have cause to think it is the will of god we should keep as our sabbath . 6. that there is somewhat of priviledge due by gracious vouchsafement and grant to the children of abraham , to abrahams seed , i. e. to speak by analogy , to the children of covenanted parents . abraham is considerable here , as being under that notion , a father ; whosoever of you therefore are the children of such , as were of the faith of abraham ; and you are now come to that adult state , wherein you are capable of transacting with god for your selves , and wherein the transitus is made from minority to maturity ; if now you own the god of your fathers ; if you will now say , my fathers god shall be my god ; he keeps mercy for thousands of them that love him , and keep his commandments . i. e. if there were a thousand generations of such ( generations being spoken of so immediately before , viz. that he would visit iniquity upon them that hate him , to the third , and fourth generation ; but shew mercy to them that love him , and keep his commandments , unto a thousand generations , i. e. to never so many ) if you will not when now grown up disavow your fathers god ; if you will avow and own him , and devote your selves to him , he will be your god , as well as theirs . here is now the priviledge due to abrahams children , or to the children of covenanted parents . god has an early preventive interest in them , upon which they may lay their claim to him , as their god , if they will but now give up themselves to him , and stand to his covenant . but if you will not do so , but slight , and reject the god of your fathers , then your birth priviledge can signifie nothing to you ; then , think not to say with your selves , we have abraham to our father , in that 3d. of matthews gospel ; for god will never want children ; he is able of stones to raise up children to abraham , q. d. rather stones than you . and then indeed , upon a true account , abraham is none of your father ; as our lord jesus tells the jews , if you were abrahams children , you would do the works of abraham . you do so and so , thus did not abraham . joh. 8. 39 , 40. pray consider what abraham was , and how he lived on earth , like an inhabitant of heaven , as an heir of the heavenly country , his business was to seek the better country , that is , the heavenly , wherefore god was not ashamed to be called his god , as in that 11th . to the heb. 16. ver . but if you will go from day to day grovelling in the dust of the earth , this did not abraham . if you will spend your lives in the pursuit of vanity and trifles , this did not abraham . there is a great priviledge belonging by gospel grant unto the children of covenanted parents , if they do not forfeit it , by neglecting , and practically disavowing their fathers god. 7. but i further infer hence , that since this compassion has a real , tho' not a principal hand in the release that is given to them that belong to god , in whatsoever way they are releast , from all their infirmities , and ails , and afflictions in this world ; it very much becomes , and much concerns all the children of abraham patiently to wait for it , in gods own way . patiently , i say , in gods own way wait for it : the children of abraham shall be loosen'd sooner or later , and in one way or other , tho very long , tho so many years bound by such and such afflicting distempers . you have a great instance of this kind in that daughter of abraham , whom god hath called away from us . in all that long exercise , the main thing she was ever wont to insist upon , was that in all this affliction , she might gain patience submission , and instruction . and in her later time , when she drew nearer to eternity , was more in view of it , that was the great subject wherewith she entertained her self , and was conversant much with somewhat more lately written upon that subject , as by mr. shower ( now known to most of you ) and by another author : and her last entertainment , as i have been told , ( as to helps from creatures in any such kind ) was the repetition of what some of you have heard concerning the emmanuel , wherewith she formerly pleased her self , as being , 't is likely much habituated in the temper of her spirit to the thoughts of him , that having , by agreement with her pious consort , been their motto * , at their first coming together , emmanuel , god with us . 8. i shall only add one instruction more , to shut up all ; that since our lord jesus hath such an agency , and even with compassion in the release of those , that do belong to him , from their afflicting infirmities , we should all of us labour , with a due and right frame , and disposition of spirit to behold any such releasment . it is a great matter to be able to behold instances of that kind , with a right frame of mind , and spirit . if one be released by recovery , into ease , health , and strength in this world , 't is easily and readily made matter of joy . is one recovered out of a long and languishing sickness , friends and relations behold it with great complacency and gladness of heart . but if a godly friend be relea'd by dying , truly we can hardly make our selves believe , that this is a release or so valuable a release ; so much are we under the government of sense , so little doth that faith signifie with us , or do it's part , that is the substance of what we hope for , and the evidence of what we see not . no! this is to go with us for no release . we look only upon the sensible , i. e. upon the gloomy part of such a dispensation , when such a one is gone , releast , set at liberty , ( as a bird out of the cage , or the snare ) we can hardly tell how to consider it as a release . we will not be induc'd to apprehend it so . there are no dispositions no deportments commonly that suit such an apprehension . and oh! how unbecoming and incongruous a thing , when christ is , in that way , about releasing such a one , to have an holy soul just upon the confines of a glorious blessed eternity , compassed about with sighs , sobs , tears , and lamenations . how great an incongruity ! i have many times thought with my self , the love and kindness of friends and relations is very pleasant in life , but grievous at death . it is indeed in some respects , a very desirable thing , ( if god shall vouchsafe it , ) to die with ones friends about one . it may be one may need some little bodily relief , in those last hours ; besides that , some proper thoughts may be suggested by them , to mingle with ones own . and , if god afford the use of reason , and speech , and the supply of his own spirit , one may possibly , in this last juncture , be a means of some good to them . one may possibly say that , that may abide with them , and be of future advantage to them . but , in other respects , if the related friendly by-standers cannot duly temper themselves ; if they are apter to receive or do more hurt , than good ; if christians do not labour to shew a truly christian spirit , in such a case , their presence has very little eligible in it . and , indeed , the deportment even of those that profess christianity , about their deceasing godly friends , is such , for the most part , as if the foundations of all religion were shaken with them , and as if they had a design to shake them too , if possible , in such with whom they are now to part ; as if it were to be called in question , whether what god hath said concerning another world , and the blessed state of the innumerable and holy assembly above be true or no , or were not doubted to be false and a solemn fiction , invented to delude mortals here on earth . it is little considered how opposite such a temper of spirit , as commonly appears in us , is to the very design of all christianity . for doth not the whole of christianity terminate upon eternity , and upon another state , and world ? now do but consider the inconsistencies that are to be found in this case , between the carriage , and temper of many that profess christianity and their very profession it self . they acknowledge , they own , that the design of christ's appearing here in this world , and of his dying upon the cross , was to bring us to god ; to bring the many sons to glory . they grant that this is not to be done all at once , not all in a day ; but it is to be done by degrees . here he takes up one , and there another ; leaving others still to transmit religion , and continue it on to the end of time . so far they agree , with our common lord ; and seem to approve the divine determinations , in all these steps of his procedure . but yet for all this , if they might have their own will , christ should not have one to ascend to him , of those , for whom he died , and himself ascended , to open heaven for them , and to prepare a place for their reception , as their forerunner , there . i say not one to ascend after him ! for they take up with a general approving of this design of his . very well ! say they , it is fitly ordered , his method is wise , and just , and kind , and let him take them that belong to him , when he thinks fit ; only let him excuse my family ; let him take whom he will , only let him touch no relation of mine , not my husband , wife , child , brother , sister , take whom he will , but let all mine alone . i agree to all he shall do well enough , only let him allow me my exception . but if every one be of this temper and resolution , for themselves and theirs , according to this tendency , and course of things , he shall have none at all to ascend ; none to bring with him , when he returns . those that are dead in jesus , he is to bring with him . no , he should be solitary , and unattended for all them . they , and all their relations would be immortal upon earth . how ill doth this agree , and accord with the christian scheme and model of things ? but you will say , what ! would i perswade you to be indifferent , and not to love , and care for your relatives , or be unwilling to part with them . no. all that i perswade to is that there be a mixture in your temper ; and such a mixture , as that the prevailing ingredient therein , may agree with the stronger and weightier reason . 't is not that i would have love extinguisht among relatives ; but i would have it moderated and subdued , to that degree , as to admit of being governed by superiour , greater , and nobler considerations . do you think christ did expect or design , that his disciples should not love him . and yet he tells them , if you loved me , you would rejoice that i say , i go to my father . and who in all this world could ever have such a loss , as they of him , dwelling in flesh among them ? yet , says he , if you loved me , you would rejoice , that i say , i go to my father . and when the apostle , visibly tending towards death , by the prediction given concerning him , acts 21. 13. said to the disciples round about him , what mean you to weep , and to break my heart ? i am ready , not only to be bound , but to die for the name of jesus . if there had not been a faulty excess in the affection they exprest , certainly he would not have rebuk'd it . he would not have blam'd what he thought not blame-worthy . in short , it were desirable ( if god see good ) to die amidst the pleasant friends and relatives , who were not ill-pleased that we lived ; that living , and dying breath might mingle , and ascend together in prayers , and praises to the blessed lord of heaven and earth , the god of our lives . if then , we could part with consent , a rational , and a joyful consent . otherwise , to die with ceremony ! to die amongst the fashionable bemoanings , and lamentations , as if we despair'd of futurity ! one would say ( with humble submission to the divine pleasure ) lord ! let me rather die alone ! in perfect solitude ! in some unfrequented wood , or on the top of some far remote mountain ! where none might interrupt the solemn transactions , between thy glorious blessed self , and my joyfully departing , self-resigning soul ! but in all this , we must refer our selves to gods holy pleasure , who will dispose of us , living , and dying , in the best , the wisest , and the kindest way . finis . notes, typically marginal, from the original text notes for div a44678-e360 * vid. maimon . constitut . de fundam . c. 5. 9. cum abrav . n. 13 , 14. and , as our own dr. lightfoot says upon that question of our lords ; is it lawful to heal upon the sabbath day ? ( quoting divers more of theirs to that purpose , ) he violated not the sabbath so much as their own cannons allow'd . see his works , vol 2. heb. 2. 14 , 15. * the posie on their wedding ring . john 14. 28. a funeral sermon for that very reverend, and most laborious servant of christ, in the work of the ministry, mr. matthew mead who deceased oct. 16, 1699 / by john howe ... howe, john, 1630-1705. 1699 approx. 77 kb of xml-encoded text transcribed from 38 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44677 wing h3025 estc r3677 11790825 ocm 11790825 49196 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. a44677) transcribed from: (early english books online ; image set 49196) images scanned from microfilm: (early english books, 1641-1700 ; 535:13) a funeral sermon for that very reverend, and most laborious servant of christ, in the work of the ministry, mr. matthew mead who deceased oct. 16, 1699 / by john howe ... howe, john, 1630-1705. [10], 63 p. printed for t. parkhurst ..., london : 1699. title within black bar border. 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 mead, matthew, 1630?-1699. bible. -n.t. -timothy, 1st, iv, 16 -sermons. funeral sermons. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 jonathan blaney sampled and proofread 2005-01 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a funeral sermon for that very reverend , and most laborious servant of christ , in the work of the ministry , mr. matthew mead . who deceased oct. 16. 1699. by john howe , minister of the gospel , and some time fellow of magd coll. oxon. london , printed for t. parkhurst at the bible and three crowns in cheapside , 1699. to the right honourable , john , and frances , the lord , and lady haversham . may it please your honours , the request of the mournfull widow , and other relatives , of the worthy person , deceased ; concurring with my own inclination , left , with me , no room to deliberate , concerning this inscription . i easily apprehend , how quick , and deep , a sense you both have , of the loss of such another valuable person , from off this earth ; having so lately born your part , in lamenting the decease of one you much valued also . upon which account , i put into your hands , a discourse on those words , john 11. 16. let us go , that we may die with him . such persons leave this world so fast , that it grows a more difficult choice , with whom to live , than with whom to die . when , on that sad occasion , i did set my self to consider , that passage of holy scripture , i had seen some expositors , that made it a doubt , whether that were meant of lazarus , or of our lord himself . some , of good note , thought the latter . for which , was plausibly to be alledg'd , what we find , vers . 8. and that , in this verse 16. the words were spoken , not to christ , but to the fellow-disciples that doubt was not to have been mov'd in an assembly , where was neither time , nor a sit season to discuss it . and tho' i might more conveniently , i shall not say much to it , now . only i iudge , that , without necessity , the present coherence was not to be torn . when , by the series of discourse , the same [ him ] seems plainly to be referr'd to , in the close of the 15. verse , and of this 16. — lazarus is dead , v. 14. — nevertheless , let us go to him , vers . 15. — let us also go , that we may die with him . it was little needfull to say to christ , let us go , whose mind appeared set upon going , already , but to the disciples , who drew ba●k . besides that reverence might restrain from saying this to our lord , when what was to be propos'd was matter of hortation , not of enquiry . tho' sometimes they feared even to ask him a question , also ; as luk. 9. 45. and they might the rather , be now , under a present awe , from the rebuke , or expostulatory answer , he had given them , for their objecting against going into judea . especially , so as not to signifie a remaining fear , which he had so newly check'd therefore thomas's speech , directed to his fellow-disciples , but not out of christ's hearing ( for we have no reason to suppose , that he separated them from him , that he might say this to them apart ) is so ordered , as not to import fear of death , but love to the deceas'd . if any should object , that thomas could not mean dying with lazarus , when he was told , he was already dead . that scarce deserves answer , to any one that understands the latitude of the particle render'd with , especially , that it frequently signifies after , and not always with . and very often notes nothing of time at all . and therefore may here , mean no more , than let us go that we may die too , or , die , as well as he . all this i say , not that i have heard any person , in our days , object against , or plead for , this or that sense of these words : but knowing they have been differently understood ; and this being the first opportunity i had to take publick notice of the difference , i am not ill pleased , that i have now , this occasion of representing it , to so competent judges , partly to prevent objection , or at least , to shew with what temper of mind , any such different apprehensions , in matters of no greater moment , ought to be look'd upon . nor shall i here vye authorities of commentators , that have gone this way , or that in this matter . therefore i name none : only some , of as great name as any , have judg'd this the more probable opinion , which i have follow'd . many instances might be given , wherein , when matters , extra-essential to the summ of our religion , are deliver'd , one sense must be pitch'd upon , tho' another , very divers , ( of which there cannot be two ) is not to be demonstrated impossible . in which case , i much prefer a tacit following that which one chooses , before a conceited confidence , and crying down of the other . for confident clamour neither admits light , nor tends to enlighten any body . in the present case , it makes no difference , to any disadvantage . for if we desire to be united in death , or in that state , to which it introduces , with this or that h. man : to be with our blessed lord , in that state , must be much more desirable . but the departure of the excellent ones of the earth , from it , leaves us less , here , of present attractive , and gives us a very threatning prospect , and presage of what we are to expect , for the future . your lordship's great respect to this servant of christ , was even hereditary , and descended to him , by you , from tour family ; as i have often heard him acknowledge , with great sense of obligation . and ( madam ) your ladyship 's great value of him , tho' it might take its first rise from so near , and judicious a relative , could not but receive a great increase , from his known worth , and your own discerning judgment . i pray , ( not doubting it ) that with whatsoever kindness , you have received any prophet , or other servant of christ , in that name , you may have a proportionable reward ; and am , my most honoured lord , and lady ; your most obliged , humble servant , in the work of the gospel , john howe . a funeral sermon on the reverend mr. mead . 1 tim . iv. 16. — thou shalt both save thy self and them that hear thee . these words i principally design to insist upon at this time , and on this sad , and mournful occasion ; but not without retrospection , to the foregoing verse , and the former part of this ; which run thus , verse 15. meditate upon these things , give thy self wholly to them , that thy profiting may appear to all . v. 16. take heed to thy self , and thy doctrine ; continue in them , for in doing this , thou shalt both save thy self and them that hear thee . this whole foregoing context contains precepts , which reduc'd to practice , afford an eminent example and patern of a true gospel-preacher : or as the words are , v. 6. of a good minister of jesus christ , nouristed up in the words of faith , and of good doctrine . as these last words shew the blessed end and issue of such a one's ministry , i. e. that he shall save himself ; which must be look'd upon as certain . and them that hear him ; i. e. as much as in him lies , he shall herein do his part , and what is incumbent upon him , to the saving of his hearers . these latter words hold forth the double end which a minister of christ is to pursue , the saving his own , and his peoples souls . the foregoing words , considered in reference to these , contain the proper means lie is to use in order to this two-fold end . i. e. he is to meditate much on the great things of the gospel . he is to be wholly in them , as the words literally import , which we read , he is to give himself wholly to them . he is to be continually increasing in the knowledge of god , and that so as not to know only to himself , but so as to make known what he knows . he is especially ( tho' that be the common duty of christians ) to turn all to the use of edifying , eph. 4. 29. that his profiting may appear to all . for tho' timothy was at this time a young man , yet the most grown , did always need to be still growing : none have here , attain'd their ne plus ultra , but may still write for their motto , plus ultra , all their days ; even paul the aged , as he writes himself to philemon , tells the philippians ( both those epistles being dated from rome , and supposed to be written about the same time , when he was first there ) that he had not yet attain'd , in point of the transforming knowledge of christ , chap. 3. 10 , 11. and unto what pitch soever he grew , it was still in order to communication . he writes to the corrinthians , that he determined to know nothing among them ; which is so to know , as to make known , nothing but jesus christ and him crucify'd . and to the ephesians , that he would have them understand , his knowledge in the mystery of christ ; no doubt that their salvation might be promoted thereby . and hereupon , in great part , depends a minister's own salvation ; as hereafter will further appear . but besides , he is to take heed to himself , and see to the good state of his own soul ; he is to take heed to his doctrine , not to corrupt , or handle deceitfully the word of god , but represent it sincerely , and as the truth is in jesus . he is to continue in them , i. e. in the things he before exhorts him to meditate on , and be wholly in them ; to continue in the faith , of what was to be believed ; and the practice , of what was to be done ; and in pressing and insisting on both . and all for the mentioned ends , that he might both save himself , and those that hear him . and it is this two-fold end of a minister's care , and labour , that will take us up at this time . this is that therefore , which as god shall help , i am to evince and apply , viz. doct. that a minister of christ is to make it his business , both to save himself , and his hearers . i am , as the text directs , to speak of these two ends conjunctly : and here i stall not spend time , or use a a liberty , beyond what is obvious , and useful ; in enquiring into the counsel of god , why he makes use of such in order to the saving of others , as need to be saved themselves , also . but shall principally insist , that since it appears to be god's pleasure to make use of such , they should , therefore , most earnestly concern themselves , and be very intent upon carrying on this design ; viz. of their own , conjunctly with that of their hearers salvation . yet as to the former of these , 1. somewhat it may be requisit to say , concerning this course and method , which we find the wisdom and good-pleasure of god have pitch'd upon , for the carrying on a saving design in this world ; to make use of such for the saving of others , as do need to endeavour the saving of themselves . and here i shall briefly shew ; 1. how it is to be understood . 2. how the fitness of this course may be evinced . as to the former we shall briefly note ; that we must be cautious to understand aright , how , and in what sense any one can be said , to save himself , or another . therefore , 1. it must be understood so , as to keep at a remote and awful distance from intrenching upon a divine prerogative . it being most expresly said , isa. 43. 11. i , even i , am the lord , and besides me there is no saviour : and chap. 45. 21 , 22. there is no god beside me , a just god , and a saviour , there is none beside me . look to me , and be ye saved all the ends of the earth : for i am god , and there is none else . which plainly signifies , that in the highest sense , to save , is most appropriate to deity , especially , with an everlasting salvation , as 't is express'd , v. 17. of this chap. 45. israel shall be saved , in or by the lord , with an everlasting salvation . and that to be so a saviour , is equally incommunicable , as to be god. how gloriously doth he triumph in this excellent peculiarity of the godhead , in his expostulations with job , chap. 40. 9. hast thou an arm like god! q. d. come let us compare ; stretch out that weak withered ulcerous arm of thine . deck thy self now with majesty and excellency , array thy self with glory and beauty ; try if thou canst make thy self shine in god-like splendor : cast abroad the rage of thy wrath : behold every one that is proud and abase him . try thy power upon thy fellow mortals . see if thou canst crush all the haughty ones of this world , bring them down , and bind their faces in the dust of the grave . and ( to recall thee to the greater things mention'd before ) try if thou canst form me such another earth as this , establish its foundations , lay its corner stone . if thou canst countermand the motions , bind up the influences of the stars in the heavens . then will i confess unto thee , that thy own right-hand can save thee , vers . 14. it is , it seems , as much above created power to be a saviour , as to be the creator or ruler of the world. and how should we dread to think of usurping the title and office of the great emanuel , the saviour , who is therefore call'd jesus , because he was to save his people from their sins , matth 1. 21. 2. yet there is a true sense wherein the saving act and power , are otherwise , and very variously ascrib'd . sometimes to faith , luk. 7. 50. thy faith hath saved thee ; sometimes to hope , we are saved by hope , rom. 8. 24. sometimes to baptism , 1 pet. 3. 21. baptism doth also now save us , not the putting away the filth of the flesh , &c. sometimes to husbands and wives in reference to one another , 1 cor , 7. 16. so is the gospel call'd the gospel of our salvation , eph. 1. 13. and to you is the word of this salvation sent , act. 13. 26. so are we exhorted to save our selves , act. 2. 40. and others , jud. 23. others save with fear . thus in lower matters , is the act , of writing , for instance , ascribed to the pen , to the hand that uses it , and to the writer himself , that moves both ; and we have no difficulty to understand those different forms of speech : nor is there a greater difficulty in the present case ; so to ascribe to the creature , the low subordinate agency , which in distinct capacities may belong to it , as in the mean time to reserve to god and christ the supream agency , which is most peculiar and appropriate to divine power and grace , 1 pet. 1. 5. eph. 2. 8. 2. we now come next to shew , that it was very manifestly agreeable to the most accurate wisdom of god , to imploy such in the design and work of saving others , as were themselves concern'd , and needed to be saved too , that were to be upon the same bottom themselves with the rest ; and to venture their own souls , and their everlasting concernments the same way , and into the same hands . and this we shall labour to clear and make evident by degrees . 1. it was fit , since creatures were to be employ'd in this work , to make use of intelligent creatures , such as could understand their own errand , and act with design in pursuance of it . 2. mankind was universally lost , so as all do need being saved themselves . 3. therefore no intelligent creatures else , could be employed herein , but the unfall'n angels . 4. we may adventure to say after god , and when he hath so determined the matter himself , though it was not fit for us to have said it before him , as if we would direct the spirit of the lord , or as his counsellours would instruct him , isa. 40. rom. 11. that it was more suitable to make use to this purpose of sinfull men , than of sinless angels . let us sever and lay aside herein , what may at first sight , seem specious , but is really not considerable in this matter , as that men , in the same miserable circumstances with those whom they are to perswade , that they may save them , will be so much the more earnest , and importunate , use so much the more pressing arguments , as having been upon the brink of hell , and the borders of destruction , for we suppose such as are most likely to promote the salvation of others , to have been made sensible of their own undone lost state , and to be in a way of recovery themselves . but hereupon it may also be supposed , they will therefore so much the more pathetically plead with sinners . their knowledge of the terrors of the lord will urge them to perswade men , 2 cor. 5. 11. and make them eloquent at it . but what ? more than angels ? when the apostle , 1 cor. 13. supposes one speaking with the tongue of men and angels , doth he not intend a gradation , and signify the latter far to excel ? and are we to suppose that the benignity of their own natures , their kindness to man , and their perfect conformity , and obediential compliance and subjection to the will of their sovereign lord , would not have oblig'd them to do their uttermost , if he had sent them upon such errands ? we cannot doubt it . but , 1. it is apparent that what the blessed god doth in pursuance of this saving design , he doth to the praise of the glory of his grace , and that it might appear the more conspicuous , in the whole conduct of this affair . 2. that it is not within the compass of any created , no not of angelical power , to change the hearts of men , and turn them to god. if angels were the constant preachers in all our assemblies , they could not with all their heavenly eloquence convert one sinner , if the immediate divine power did not exert it self . the people are willing in the day of his power , who was god-man , as psal. 110. 3. the jews at mount sinai received the law by the dispensation of angels , yet kept it not , act. 7. 53. 3. yet if god should put forth his own power , by such a ministration : if angels should appear in glorious aray among us , and speak to men with greater advantage , and more perswasive eloquence , than we can conceive ; and marvellous effects , by divine concurrence , should ensue ; those great effects , among a sort of creatures led by sense , and who judge by the sight of the eye , would all be ascribed to the visibly glorious instrument , not to the supreme agent , who is invisible and out of sight ; even as in effects of another kind , the invisible power and godhead , that do all , are little regarded by stupid man , whose dull eye stays , and rests in the visible outside , and fixes his mind there too . 4. therefore the rich treasures of the gospel are put into earthen vessels , that the excellency of the power might be , i. e. might appear to be of god , and not of the inferiour instrument , 2 cor. 4. 7. 5. in this way of dispensation , wherein god speaks to men liable to the same passions with themselves , he accommodates himself to their frail state , who cannot bear glorious appearances ; and to their own option and desires , who say to moses , exod. 20. 19. speak thou to us and we will hear , but let not god speak to us lest we die . when they had heard the sound of the trumpet , and the voice of words accompanied with thunders and lightenings , they entreated that they might hear no more , heb. 12. 19. the celestial glory , while our mold and frame is dust , doth more astonish , than instruct . those soft and pleasant words , this is my beloved son — hear him , spoken by a voice from the excellent glory in the transfiguration , made the disciples that heard them sore afraid , and fall on their faces , matt. 17. how would it unhinge the world , and discompose the whole state of civil affairs if all conversions were to be as saul's was , when he became paul , with such concomitant effects , not only on himself , but all others present , especially being wrought ( as most conversions may be ) in numerous assemblies , the convert struck blind for some days , and all that were in the place , speechless ! perhaps we have one such instance to let us see how inconvenient it were , such instances should be common ; or that this should be god's ordinary way of converting , and saving sinners . 6. the holding of men in this world under the ministery of men , not of angels , in reference to the affairs of their salvation , is certainly more sutable to the condition of probationers ; for eternity , and another world ; and more aptly subservient to the business of the judgment-day , when all the talents men were entrusted with , their natural endowments , and faculties , as well as additional advantages , are to be accounted for . we shall hereafter understand better , but may , in good measure , conjecture now , why there is so fix'd a gulf by the wisdom and counsel of god , between the two worlds , the visible , and the invisible , and so little commerce between them . and whereas in the old testament , the apparition of angels was more frequent , that passage , the world to come , being said , not to be put in subjection to angels , seems to signify the time after the messiah's appearing should be more entirely left to the conduct of a gospel-ministery , as the connection , heb. 2. vers . 4 , 5. intimates . 7. and tho' the compassions of men , who have been in danger to perish themselves , cannot be supposed more powerfully to influence them , unto an earnest endeavour of saving them that are in the like danger , than the kindness and benignity of angels would do , if they were so employ'd ; yet their concern to save others , who are also to be saved themselves the same way , is likely , more easily , more generally , more sensibly , to be apprehended by those others , to whom they are to apply themselves , upon this account . they have kinder thoughts of one another , than they are like to have of a superiour order of creatures . their own flesh and bloud , is nearer akin to them . yea they are more apt to love one another ( and consequently to apprehend one anothers love ) than the blessed god himself . which is more than intimated in that of that ii. apostle , 1 joh. 4. 20. he that loveth not his brother , whom he hath seen , how shall he love god , whom he hath not seen ? things affect us , not meerly as they are , but as they are understood . ministers cannot be kinder to mens souls , than the blessed angels , among whom there is a joy for the conversion of a sinner , much more pure , exalted , and sublime , than an humane breast is capable of , and in proportion , more servent desire of such conversions : but their propensions towards us , tho' they should be expressed by counsels and precepts that tend to our good , would be less apprehended by most men ; they carrying a severity with them , which makes them need such insinuative recommendations , as slide more easily into their minds , from creatures of their own order . 8. our lord himself was so concern'd for the saving of souls , as who could be besides ? but tho' before the floud he is said to have preached to the old world , 't was , by his spirit , in the ministery of noah , a man like themselves , to whom he preach't . but when he thought sit to preach immediately himself , he put on flesh ; and dwelt , or did tabernacle , among men as one of them , joh. 1. 14. so moses foretold . a prophet like to me shall god raise up , him shall you hear . so his terrour was not to make us afraid . and tho' his compassionateness towards us is argued from his being tempted , and compas't with infirmities , as we are , that cannot be understood , as if hereby he became more gracious and mercifull towards us in himself ; but his being so , was the more apprehensible to us . 9. the steadiness of the course god hath taken in this matter , shews , what his judgment was of the fitness of it ; who doth all things according to the counsel of his will , eph. 1. 11. 't is observable , that when our lord was now about to ascend , he fixes a ministery that he promises his presence unto , always , or every day , unto the end of the world , matt. 28. 19 , 20. ascending on high he gave ( among other ) these gifts to men , ( even to the rebellious , psal. 68. ) apostles , prophets , evangelists , pastors , teachers , eph. 4. 8 , — 11. and that he might put an honour upon this ministery , when he designed the gospel to be preached to cornelius , and his relatives ; tho' he prepares peter , by a vision , and sends an angel to cornelius , 't was not to preach to him , but to direct him to send for peter , to preach to him and his ; who tells him , when he fell at his feet , i also am a man , act. 10. we are humane preachers , tho' from a divine master and lord ; and of a divine word . 2. but now the mind , and counsel of god being sufficiently evident in this matter , both in the fact , and in the fitness of it , to make use of such , for promoting the common salvation , as do need themselves to partake therein ; we come now to shew , that the ministers of the gospel of christ , ought to be very intent upon the business of their own salvation , conjunctly , with that of them that hear them ; and of theirs with their own . there is a double obligation meeting upon a minister of the gospel ; that of the law of nature , and of the law of his office ; he is to comply with both . nature obliges him to intend his own salvation ; his office , theirs that hear him . the same authority lays him under the one obligation , and the other . for he that is the author of nature , is the author of his office too . 1. he ought so to mind the concern of his peoples salvation , as not to neglect his own . this is so evident in it self , that it would be supersluous to speak to it , were it not that we , as well as they to whom we preach , do need to be put in remembrance of very important things , tho' we know them , 2 pet. 1. 12. to know , and to consider , we not only may distinguish , but do , too often , separate . and there are divers things to be considered to this purpose . 1. that the royal law , as 't is call'd , jam. 2. 8. which requires us to love our neighbour as ones self , makes love to our selves ; i. e. not meerly which we bear , but which we owe to our selves , the measure of that which we ought to have for our neighbour . and that which ought to be the measure in any kind , should be the most perfect in that kind ; and must oblige us to love first , our most noble self , our own souls . 2. 't is gross hypocrisy to seem earnestly intent upon saving other men , and to be neglectfull of ones own salvation . 't is sin only which endangers both ; meant by the mote and the beam , matt. 7. 3 , 4 , 5. and our saviour , we see there , stigmatizes such a one , with the brand of an hypocrite , that is officious to take out the mote from his brother's eye , but never concerns himself to cast out the beam from his own eye . 3. 't is a scandalous and an ignominious absurdity , as the apostle's sharp expostulations imply , rom. 2. 19 , 20 , 21 , 22. to take upon ones self to be a guide to the blind , a light to them that are in darkness , to take up with having a form of knowledge , and of the truth in the law ; and to teach others , and not to teach ones self ! preachest thou ( as he adds ) a man should not steal ? and dost thou steal ? thou that sayest a man should not commit adultery , dost thou commit adultery ? thou that abhorrest idols , dost thou commit sacrilege ? thou that maketh thy boast of the law , by breaking the law dishonourest thou god ? this is that which makes the name of god be blasphem'd among the gentiles ; as he tells us 't is written , referring to some texts in the old testament , ezek. 16. 47 , — 52. ch. 36. 22. 't is a blackening thing when it can be said , i was keeper of the vineyards , but my own vineyard have i not kept , cant. 1. 6. our lord speaks of it as a reproachfull proverb , which he , knowing the hearts of men , observed some were apt to misapply to him , luke 4. ( noted to have been in use among the greeks , and which , with that empire , had reach't judaea ) physician , heal thy self . it would be very opprobrious to us , who are in the ministry , if it could be truly said to us , we seem concern'd at the diseasedness that appears in our flocks , but overlook the diseases , and distempers of our own souls . that was meant for a bitter reproach to our lord , dying upon the cross ; he saved others , himself he cannot save . to us , if it might be truly said , it must be a just reproach , as well as bitter ; our saving our selves being our duty enjoyn'd us , and tending to the saving of others ; whereas our lords saving himself , in the sense intended by those scoffers , was against the law he was , then under ; and against his own design ; tending to overthrow it , and leave them to perish , whom he was dying to save . 4. the observable neglect of the design to save our own souls , would defeat and destroy the other design of saving theirs that hear us . for who can think us serious in our preaching , or that we believe our selves , in what we say ; if we manifestly decline , our selves , that way of salvation , which we propose to others ? we tempt men to infidelity , if we live like infidels . it was a cutting repartee , made by an atheistical person , to one , that leading an ill life , yet profest to wonder , that the other , the arguments for a deity being so plain and cogent , did not own there was a god ; the other reply'd he much more wonder'd , that he who did own him , should yet live as he did ! this tends to overthrow all our preaching . tho' our saviour directs , to do as they said , who sate in moses ' s chair , not as they did ; because they said and did not : yet he did not thereby justify those self-repugnant teachers ; for his reflection upon them is sufficiently severe . and we are to consider in the case , not meerly what man's duty is , but what their dispositions are . not what they ought , but what they are apt , to do . if they think we do but act a part , when we speak never so movingly to them , they will be little mov'd by all that we can say . they will be more apt to conclude , that we who have studied , and searched into the matters of religion , more than they have done ; have found some flaw at the bottom , and perceive the very foundations of it to be infirm ; and therefore practice not according to the doctrines , and rules of it . but that for our gain , because it was the calling we were bred to , and we know not how else to live , we are content , and some way constrain'd , to keep up the forms , we found in use ; and maintain them , that they may maintain us . 5. yet when it shall be found , as upon strict enquiry it cannot but be , that the foundations of religion , are more firm than those of heaven and earth , how dismal will it be to have preach't to others , and our selves to be cast-aways ? 1 cor. 9. 27. for as , by loose , licentious walking , we hazard other mens souls , which we should endeavour to save ; so we , more certainly , lose our own . god may save them , some other way , and by other , more apt instruments ; but we have little reason to expect that we shall save our own ; either while we design it not , ( as if we were to be saved by chance ) or , much less , if we counteract any such design . which we may , most destructively , by that single instance , which the apostle , in that last mentioned place , refers to ; an indulg'd intemperance ; or not keeping our bodies in subjection ; in servitude , or in a serviceable temper , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ; to subdue them into the state of servants ; wherein , rather than fail , one would use the severity which this other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies . it is plain that if we live after the flesh we must die , rom. 8. 13. there is one law for ministers and people . and it is only by the spirit , we are so to mortify the deeds of the flesh , that we may live . how dismal when a minister's own breath poisons him ! when the very gospel which he preaches is a deadly odour to himself ! how horrid when a shepherd is the leader of the epicurean herd ! 6. but if by neglecting visibly the gospel-way of saving himself , he not only hazard , but actually destroy other mens souls , together with his own , he then perishes , under a much heavier load of guilt , than another man can , that was not under his obligations . as his obligation was double , so is his guilt . when sinfull , vicious inclination , hath depraved his mind , put out the eye of his practical understanding , so that the blind leads the blind , both fall into the ditch ; but he falls much the deeper , having the others destruction charg'd upon him , together with his own . such teachers as bind heavy burdens for others , which they will not touch fall under an aggravated woe . and the case is the same , with them that prepare , and set before their hearers , the most nutritive and delectable fare , which they will not tast . and for that reason , perhaps , the people will not feed on them , because the preachers themselves too evidently , appear , to have no tast or relish of them . 2. the ministers of christ ought to conjoyn the serious design , and earnest endeavour , of saving them that hear them , with the design , and endeavour of saving themselves . they are not to be so bound up within themselves , as only to mind their own things , tho' of this most noble kind . 1. the law of nature obliges them to it . which extends its obligation , as far as humane nature extends . and must therefore include them with the rest of mankind , under the same common notion : viz. them , who are ministers , not as they are such ; for nature hath not made them ministers ; but as they are men. whom the royal law , mention'd before , requires to love their neighbour as themselves : and therefore to seek anothers felicity ; not before , but as their own . we are taught to count it an unnatural barbarity , when we see any prest and pincht by bodily wants , and miseries , to hide our selves from our own flesh , isa. 58. 7. how much more , if we see immortal souls in danger to be lost and perish , that are of the same make , and capacity , with our own ! 2. the law of christ as such , obliges christians to the same thing . which is not , in this instance , therefore , a divers law , but hath a different stamp , and impress , as being the law of the kingdom of god in christ. we are to bear one anothers burdens , so fulfilling the law of christ , gal. 6. 2. what so weighty a burden can there be upon any man as this , the importance of his eternal salvation ? and which is plainly here referr'd to , when we are required to endeavour the restoring of such as have been overtaken , and lapsed into sin ; by which the precious soul is hurt , and endangered , should they be left to sink under such a burden . christians are elsewhere , required to have compassion on such as they see in such danger , to save them with fear , and pull them as firebrands out of the fire , jud. 23. these are obligations common to ministers with others . but , 3. the law of their own office , lays upon them an obligation , peculiar , as such , to themselves . what serves their office for , but this ; as the principal end and design of it ? what is it meant for ? but to gather in souls to christ ; and confirm them in him , because there is salvation in no other , nor is there any other name given among men by which any can be saved , act. 4. they are the messengers of the glad tidings of peace . their business is so well known , even in hell it self , that a spirit from thence speaks it out , these are the servants of the most high god , which shew unto us the way of salvation : i. e. to humane creatures , of whom the possessed person was one , acts 16. 17. 4. they are obliged by the example of their blessed master . our lord jesus himself , the primary saviour by office ; whom they are both to imitate , and to serve in this mercifull design . christians are so far to imitate them as they do christ , 1 cor. 11. 1. which implies their obligation to imitate him , as the word there used , signifies . the great salvation , which none that neglect , can escape vengeance , began to be spoken by the lord himself , then by them that heard him , and so on ; by others that succeed in the same office. this is following christ in the way of imitation , as in the mentioned place . and we are required to have the same mind in us , which was in christ , phil. 2. 5. and are told wherein , v. 6 , 7 , 8. which read over at leisure , and consider what was that deep humiliation and suffering for ? but the salvation of souls . and consider that this is said , as to the saints at philippi , so particularly to the bishops and deacons there ; which shews their common and their special obligation both together . and now can we behold with what compassions , and in what agonies , even unto blood , our blessed lord pursued this design , and not feel a constraint in our spirits , in our lower sphere , and capacity , to serve it also to our uttermost ! 5. they are obliged by the peculiar advantages they have for this work , and those they expect by it . 1. they have special advantages , for it , from their very calling , being separated to the gospel ; taken off from other business , to give themselves ( as in this context ) wholly to this . they are supposed therefore , to know more of the concernments of souls ; of the terrors of the lord , 2 cor. 5. 11. whence , therefore , they are to perswade men ; of the nature of sin , and how it entang'es mens spirits ; of the wiles of satan , and how he waits for advantages to destroy them ; of the foundations of religion , and by what arts they are endeavour'd to be subverted , or shaken : and by what means and methods , they are to be demonstrated , and establisht . of the mysteries of the gospel of christ , and how they are to be unfolded ; to have more special assistances from heaven , in their work , according as they faithfully mind it : christ's promised presence , therein , even to the end these are talents , with others , tending to the obtaining of these , which they are to be accountable for . and hereby they are strongly oblig'd , with their own , to intend earnestly the salvation of other mens souls . 2. they expect great advantages by it . that , since nothing is more gratefull to our lord christ , than the progress of this saving work , he will bountifully reward them that faithfully serve him in it . that if they be stedfast and immovable , abounding in this work of the lord ( as he hath not a greater , now in doing , in this world ) their labour , in him , shall not be in vain . they shall hear from him , well done good and faithful servant , enter into the joy of thy lord. if they turn many to righteousness ( or endeavour it with sincere minds ) they shall shine as stars in the firmament . and in the mean time , the honour , and the pleasure , of serving that mighty redeemer , and lover of souls , in so glorious a design , have in them a very excellent reward ; and which cannot but be esteem'd such , by a right mind . 6. they are oblig'd by the exigency of their own case . they cannot , as that is stated , neglect the design of saving other mens souls , without forfeiting their own . if they warn them not , over whom , as watchmen they are set , they perish , but their bloud will be requir'd at their hands . it is a mighty trust they stand charg'd with , which if they discharge not , they are liable to accusation , and condemnation , as false , and faithless servants ; perfidious to the souls of men ; traiterous to the king of kings — whose interest they will have betray'd , being his agents , and ministers , in his kingdom of grace ; about the prosperous state of which kingdom , with the successful progress of the affairs of it , he is most deeply concern'd . and now from this conjunct consideration of these two great ends , which a minister of christ is to propound to himself . i might proceed to consider them severally , and a part ; but this the case doth not require , it being easie to sever what hath been said to the one and the other ; nor do our limits allow it . we , therefore , go on to the ( more necessary ) use of the whole . to this purpose , we collect , 1. that this world is universally in a very miserable state . for it is the business of christ's ministers , to endeavour , both , the salvation of them that hear them , and their own . 1. the salvation of them that hear them . this is very indefinite . let who will be the hearers , they are supposed to be such as need to be saved . the object of their ministry is all nations , and every creature , viz. that is , or shall be , capable of being taught the way of salvation . therefore all nations are delug'd by the destructive evils , from which they are to be saved . and the world is every where inhabited by miserable creatures . we are told , that sin and death have pass'd upon all men , rom. ● . 12. and all the ends of the earth are invited to look unto god in christ ( as the application of this context , phil. 2. shews ) that they may be saved , isa. 15. 22. whereas , 〈…〉 we , the ministers of the gospel of salvation , wheresoever they can obtain to be heard , are to endeavour the salvation of their hearers , it shews , they can speak to none , who stand not in need of saving mercy . 2. and that they are also to save themselves as well as them that hear them , more fully shews the absolute universality of the ruin that hath befal'en this world ; that there are , among men , none to be found , that may be employ'd in saving others , but who are of the lost , themselves , and , so far , drown'd in the c●mm●n deluge of perdition , and destruction , as to need his help , as well as the rest , who came to seek and save them who are lost ; and to stretch out to him craving hands , with , that crying voice , lord , save us , we perish . 2. the common stupidity of this wretched world , is , hereupon , most observable , and amazing ▪ that so few such cries are sent up to heaven ! men are involv'd in a common ruine ; overtures are made to them of a common salvation ; but they are in reference hereto , destitute of common sense , i. e of such sense as is common , in less important cases . their misery lies in their having lost god ; but little do they apprehend this loss . amidst their other miseries , they cry out , when some that are mightier oppress others , but none says , where is god my maker , job 35. 9 , 10. the lord looks down from heaven , upon the children of men , to see if any will understand , and seek after god : but they are every one gone back ; or are in an averse posture , none doth this good , no , not one , psal. 14. and 53. none , till he give an effectual touch to their drowsie spirits ; and say , inwardly , and vitally , to their hearts , seek ye my face , so as to make their hearts answer , thy face , lord , will we seek . preventing grace doth this , psal. 27. 8. otherwise they feel no need of god , they miss him not , are content to be without him in the world ; yea , say to him , depart from us . distance from him is chosen , and desired . from him , whose off-spring we are , who is the father of spirits , their parent , their life , their blessedness ; of whom they are , and to whom , if they tend not , they cannot but be miserable . it is the salvation of the soul that is the end of faith , 1 pet. 1. 9. that faith by which we are to come to god , believing that he is , and will be , the rewarder of them that diligently seek him ; being redeemed to god , by the bloud of his son , rev. 5. 9. and who suffered once , the just for the unjust , to bring us to god , 1 pet. 3. 18. and who upon his suffering , intercedes , for the same purpose ; and is able to save to the uttermost them that come to god by him , because he ever lives to make intercession for them . but this salvation of the soul , this coming to god , or redemption by christ , and his intercession thereupon , who looks after ? neither the end , the salvation of their souls , coming back to god ; nor his method for attaining this end , are regarded , or so much as thought on . to have this flesh saved from any thing that is grievous to it , every one covets , and endeavours , in vain . it must , however , rot in the dust , and be , in the mean time , a prey to worms . it s own father , mother , and sister , will devour it , job 17. 14. the father of their spirits would save , and satisfy them , but him they shun , and will not know . who that observes how men spend their days , even under the gospel , which makes their time a day of grace , wherein they should be working out their salvation , can think they have any concern to be saved ? their life is continual trifling , some pass their days in mirth and jollity ; doth this signify any sense of misery , or fear of perishing , and that destruction from the almighty is a terrour to them ? these are not more idle , than others are idly busie , to get estates , and a name on earth ; but what is this to their being saved ? they are liable to the common , more sensible , miseries of life , and they are without god ; but this is no misery with them . this misery is their element , and burdens them not . were their present case , and future danger , in this respect apprehended , and felt , how full of outcries would this world be ; o we are lost , and perishing ! such cries would ring through the earth , and pierce heaven ! but the same carnality that is death , and makes them miserable , makes them stupid too , and insensible of their misery . and are these reasonable souls , intelligent , immortal minds and spirits , that are thus stupify'd ! turn'd into such clods , and stones ! o deplorable case ! methinks such an office , set up in the world , of men that are to save their own , and other mens souls , should make them consider , and bethink themselves , what is it for ? it must have had an original ; and so , it hath a divine aspect ; a tast of heaven upon it , and must have an end , suitable to the wisdom , and grace of heaven , which claims to be entertain'd otherwise , than with neglect , and contempt ! and indeed , this leads to take notice more expressly , in a further inference . 3. that there is a saving design on foot in the world. set a foot by the blessed god himself . otherwise in so great a ruine as is come upon this wretched world , what could it signifie ? for any man , to offer at saving either himself or others ? how vain an attempt were it ! for any man , out of so deep and horrid a gulf , of impurity , misery , darkness and death , to think of lifting up himself , and of plucking up others as high as heaven ! this intimation , carries hope with it . it is a voice from heaven to such as are so imploy'd , as timothy was : o save thy self , and as many as thou canst besides . it takes away all pretence for despair . god puts not men upon vain attempts . a lively hope ought to spring from hence . and we are saved by hope , rom. 8. 24. as without hope no man would ever design for salvation , or any thing else . hope is the engine that moves the world , keeps the intelligent part of it , in action , every where . no man could rationally stir in pursuit of any design , whereof he despair'd . but as to other designs , mens hopes are commonly self-sprung , and end in shame . but when one can say , lord , thy word hath caused me to hope . thou hast put me upon aiming to be saved , and to save others , it speaks this to be a just and a hopefull undertaking . i will therefore set about working out my own salvation ( and with my own , other mens , as far as is within my compass ) expecting he will graciously set in with me , and work in order hereto , to will , and to doe , of his own good pleasure , without which , all mine will be lost labour . 4. we further collect , that the blessed god is most intent upon this design . that which this supposes , and that which it imports , speaks him intent . it supposes he hath appointed a sovereign saviour set over this work ; otherwise , there could be none subordinate . it imports , he hath settled an office on purpose . made it some mens special business , to intend ( as every one ought ) his own salvation , and withall , to give himself up to this great work , the saving all he can . an office set up for the saving of souls , ought to be a great thing in our eyes ; and is a standing testimony for god , how willing he is men should come to the knowledge of the truth and be saved . 5. they that bear this office should be highly honoured for their works sake . for how glorious an employment is it , to be instrumental to salvation ! to be , in any kind , saviours . i could tell you of some great princes , in the pagan world , that to their other splendid titles , have had the addition , of soter , a saviour ; as to some other , the destroyer of cities , hath been given as a name of reproach . and you do know who hath the name of apollyon , or abaddon . rev. 9. 11 6. it highly magnifies the wisedom , power , and sovereignty of god , that he can , and will , make use of so mean instruments , for so high and glorious a purpose . for what end and purpose can be greater , than the recovery , and salvation of souls , so deformed , miserable , and lost , as the souls of men , universally , were ? and what instruments could be meaner , or more vile , than such as needed to be saved themselves , with the same salvation ? that god should make use of them who were darkness , eph. 5. 8. to enlighten the world matt. 5. 14. of such as were but sinfull flesh , joh. 3. 6. to be able ministers of the spirit , 2 cor. 3. 6. of such as had minds that were cumity against god , rom. 8. 7. to reconcile men to him ! 2 cor. 5. 20. these are some of the wonders he works among the children of men . when he hath converted some to use them ( first for the converting of others , and then ) for the strengthening of their converted brethren . 7. the ministers of christ are to be examples to them over whom they are set . they are to be so in the beginning of their course , in their first turn to god , tho' then , in a more passive sense , that i might be a patern , &c. saith the apostle , 1 tim. 1. 16. and in their after-course ; as in this context , v. 12. be thou an example of the believers , in word , in conversation , &c. they must be leaders in the whole way of salvation , from first to last . 8. pride , in the ministers of the gospel , and in them that live under a gospel-ministery , is a most monstrous absurdity : for what are we all of us , but a company of wretched creatures , just perishing , and only ( at the best ) but in the way of being saved ! what have such to be proud of ! 9. both christ's ministers , and their flocks , are under the greatest obligation imaginable unto union . for their case is one and the same ; their miseries were the same , their dangers the same . they must all have the same saviour , the same way of salvation , and the same end ; the same state of salvation , which all the nations of the saved are to be brought to at last , rev. 21. 24. 10. 't is an unquestionable thing , that salvation is to be designed for , by all sorts . ministers must aim to save themselves , and their hearers . and is the minister to design his peoples salvation , and not they , their own ! they have mean thoughts of salvation that stumble here , as if they were only to be saved from hell-flames ! but to be saved from sin that makes us unlike god! to have his image , and his love perfected in us , to be with the rest of the elect , partakers of salvation , with eternal glory , is that mean ? 2 tim. 2. 10. 11. the ministers of the gospel must , sometime , or other , be taken away from their work . it is time , a limited duration , within which their work and business lies , for the saving themselves and those that hear them . they are to save themselves . this end they are to pursue ; and it must sometime be attain'd . they are not alwaies to labour , and never rest : sometime , they are to receive the fruit of this their labour , and the end of their faith , the salvation of their souls . as more time passes , their salvation draws nearer than when they believed ; they are not always to be in saving , and never saved . in mercy to them , god will translate them ; and may it not be in judgment to many , whom they earnestly laboured to save , but who rejected their counsels , and strove against their own salvation ! that they may not , always , labour in vain , for themselves , and because they have laboured in vain for many others , they must be withdrawn from their hard and toilsome labour , and enter into rest . 12. the loss is great , and grievous , beyond all expression , above all our lamentation , when such are taken away as have made it their business , to save themselves , and those that heard them . in their endeavour to save themselves , they have been great examples . in their endeavour to save others , they may have been great instruments , of much saving good to many a soul. how few are they that drive such designs ! how fast doth their number decrease ! how fitly may we take up that of the psalmist , when the godly man ceases , and the faithful fail from among the children of men ? and what could be said with greater pathos , i sal . 12. 1. help , lord , as in a common ruine ; help , help , for god's sake , help , lord , help ! my friends , are you not sensible you have lost such a one , even while you are not yet sav'd ! while you yet need to be working out your salvation ! the effectually called , 't is true , are saved , 2 tim. 1. 9. who hath saved us , and called us with an holy calling . — and ( which is , in substance , the same thing ) the regenerate are saved : not by works of righteousness which we have done , but of his mercy he saved us , by the washing of regeneration , and the renewing of the h. ghost ; tit. 3. 5. but , if this were the case of you all , how much yet remains to be done , in order to your full , and consummate salvation ! you have yet mighty difficulties to overcome . a body of death , which you are not yet delivered from . for are not these some of your groans , in reference to it , o , who shall deliver us ? a world , full of troubles , and snares . your adversary the devil , that goes about seeking whom he may devour : all the principalities and powers of the kingdom of darkness , that you are to contend with , and with whom you are to dispute every step of your way to heaven . and do you not need such a leader , in that way ? and if any are fall'n into drowsie slumbers , do you not need his awakening ministry ? if dead , how often hath the blessed spirit breathed life into you , by his quickening ministry ? how often hath god us'd him , to enlighten you , when you have been in the dark ; to clear up the great doctrines of the gospel , when you have not distinctly understood them ? to establish you in the faith , when you have wavered , to resolve you in matters of practice , when you have been in doubt , to encourage you in your fears and faintings , to comfort you , in your sadness , and sorrows ! i wonder not that there are many weeping eyes , and should much wonder , if there be not many aking , trembling hearts among you , for what you have lost , and from an apprehension , how hard , and , almost , hopeless it is , your loss should be soon , or equally supply'd . he was long in preparing , and forming , to be what he was when you lost him . his station among you in this neighbourhood , when first he undertook the pastoral charge of this church over which the holy ghost made him overseer , requir'd a man of as much wisdom and grace , as any such station could well be supposed to do . considering how numerous , how intelligent , and well instructed a people , he was to take the care of . i well remember , that about 3 or 4 and 40 years ago , being desir'd to give some help , on a lord's-day , to that eminent servant of christ , mr. greenhill , whose praise is still , in all the churches , i then first heard him preach ; and ( if my memory fail not ) he had about that time in hand , some part of that excellent discourse , of the almost christian ; i had then the opportunity of beginning an acquaintance with him . his excellent good natural parts , his ingenuous education , his industry , his early labours in preaching the gospel of christ , in his native country , in the city , and in this place . his conjunction̄ and society , for some years , with that excellent servant of god before named ; above all , the gracious assistances he had from heaven , gave him great advantages , to be a minister of christ , approved unto god , a workman that needed not to be ashamed , rightly dividing the word of truth . and his multiply'd years , unto the 70th , with the continual addition thereby , to the rich treasury of his experiences , still improv'd him more and more : so that there being no decay of his natural endowments , and a continual increase , of his supernatural ; you had the best of him , at last , whereby , indeed , your loss was the greater , but your obligation was also the greater , that god continu'd to you the enjoyment of him so long : and that in a serviceable state . but when he could be no longer serviceable in his stated , delightful work , it was by the decay , not of the inward , but the outward man ; so that when he could preach to you , and converse with you no longer , he could earnestly , and servently pray for you , to the end . and god did not afflict you , by leaving , long among you , only the shadow , the outside of the man , and of such a man ! he took little pleasure in embroiling himself , or his hearers , in needless , and fruitless controversies . the great , substantial , doctrines of the gospel , were his principal study , and delight ; such as lay nearest the vitals , and the very heart of religion , and godliness ; and most directly tending to the saving them that heard him . the subjects which he chose to insist upon , from time to time , in the course of his ministry , shew'd , as to this , his spirit , and design . having formed , from the h. scriptures , that scheme of thoughts which satisfy'd him , and gave him a clear ground , whereupon to preach the gospel , with an unrecoiling heart , he lov'd not to discompose it . his judgment , in things which had that reference , being constantly moderate , and unexceptionably sound ; remote from rigorous , and indesensible extremities , on the one hand , and the other . hereupon he drove at his mark , without diversion ; not so much aiming to proselyte souls to a party , as to christ. and to engage men , as much as in him lay , to be sound and thorough christians . hitherto tended his sermons , from year , to year . the great subject he had in hand , and which he left unfinish'd , when god took him off from his publick work , was manifestly pointed this way , viz. of the covenant of god in christ. and his annual course , of preaching a sermon on may-day , to young men , had the same manifest scope , and aim , with which his publick labours were concluded . god so ordering it , that his last sermon , was this year , on that day . his judgment in reference to matters of church order , was for union , and communion of all visible christians , viz. of such as did visibly hold the head , as to the principal credenda , and agenda , of christianity . the great things belonging to the faith , and practice of a christian , so as nothing be made necessary to christian communion but what christ hath made necessary ; or what is indeed necessary to one's being a christian : what he publickly essay'd to this purpose , the world knows . and many more private endeavours and strugglings of his , for such an union i have not been unacquainted with . the unsuccessfulness of which endeavours , he said , not long before his last confinement , he thought would break his heart . he having openly , among divers persons , and with great earnestness , sometime before , exprest his consent to some proposals , which if the parties concern'd , had agreed in the desire of the thing it self , must unavoidably have inferr'd such an union , without prejudice to their principles ; and on such terms , as must have extended it much further ; else it had signify'd little . but this must be effected , as is too apparent , not by meer humane endeavour , but by an almighty spirit pour'd forth , which ( after we have suffered a while ) shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put us into joynt , and make every joynt know its place in the body , 1 pet. 5. 10. shall conquer private interests and inclinations , and over-awe mens hearts by the authority of the divine law ; which now , how express soever it is , little availeth , against such prepossessions . till then christianity will be ( among us ) a languishing , withering thing . when the season comes , of such an effusion of the spirit from on high , there will be no parties . and a midst the wilderness-desolation that cannot but be , till that season comes , it matters little , and signifies to me scarce one straw , what party of us is uppermost . the most righteous ( as they may be vogu'd ) will be but as briars , and scratching thorns ; and it is better to suffer by such , than be of them . in the mean time , it is a mark of god's heavy displeasure , when persons of so healing spirits are taken away . and if it awaken any of us , that will tend to prepare us for the effects of it , which preparation , seems a thing more to be hoped , than prevention . but this worthy servant of christ sees not the woful day , whatever of it he might foresee . his removal makes , to many , indeed , a woful day , and that , all about him , did long foresee . he was long languishing , and even dying daily . but amidst surrounding death , as a relation told me , there was no appearance of any the least cloud upon his spirit , that obscured the evidences of his title to a blessed eternity . being asked how he did , he said , going home , as every honest man ought , when his work is done . he was much in admiring god's mercies under his afflicting hand , saying , every thing on this side hell is mercy . that the mercies he received were greater than his burthens , tho' in themselves grievous . that he rested upon that promise , that his father would lay no more upon him than he would enable him to bear . that he expected to be saved only by the righteousness of christ imputed to him . tho' he well understood , as i had sufficient reason to know , that christ's righteousness is never imputed to any , but where , if the subject be capable , there is an inherent righteousness also , that is no cause of our salvation , but the character of the saved . and having before precaution'd some as were about him , not to be surpriz'd , if he went away suddenly , he repeated the ejaculation , come , lord jesus , come quickly ; and renewing the former caution , by saying , remember what i said before ; as he sat in his chair , with all possible composure , he bow'd his head , and without sigh , or motion , expir'd in a moment . the sighing part , he left to others that stay behind . and i do even feel the sorrows of his most afflicted family , his mournful widow , his sorrowing sons and daughters , his destitute church , with all others that got good , or might have done by his quickning , spiritful , piercing ministry , or had the advantage , and satisfaction of his acquaintance , and converse . your grief cannot but be measured , by your love ; and your love by his in the several kinds , and objects of it . his conjugal , paternal , pastoral , friendly love , as he was an affectionate husband , a tender father , a vigilant pastor , and a pleasant friend . but withall , let your consolations be measur'd by the proper grounds thereof . it is a most improper , irrational , unchristian way of being comforted in such a case , only to let time wear away our sorrows . it is but a negative , an heathenish , yea a worse than heathenish method of receiving comfort . for i have observed it to be animadverted on , as an intolerable absurdity , by some among the heathens , that time should work that cure of grief and sorrow , which reason and prudence work not . and thus 't is plain , we shall be relieved , not by holy thoughts , but by not thinking . so it may , in time , be forgotten , that ever such a man as mr. mead , was minister in stepney ! and what is this to christian consolation ? but we need not wander from the text for a positive , and a solid ground of comfort . remember it was his business to save himself , and those that heard him . as you have no doubt of his . salvation , which i believe none of you have , make sure of your own . put on , with the breast-plate of faith , and love , that helmet , the hope of salvation . you are of the day , watch , and be sober , as those that are not appointed to wrath , but to obtain salvation by jesus christ. and then consider ( as i doubt not many a soul will bless god for him for ever ) how glorious a sight it will be , to see him , one day , appear in the head of a numerous company , of saved ones ; and say , ( as a subordinate parent in the apostle's sense , 1 cor. 4. 15. ) lord , here am i , and the children thou hast given me . in conclusion for you of his dear , and beloved flock , this may be directive to you as well as consolatory ; would you have a pastor after god's heart ? put your selves under the conduct , as much as in you is , of such a pastor , as you apprehend will be intent , in all his ministrations , upon this double end , to save himself , and them that hear him . and labour to be perfect , be of one mind , and live in peace , so the god of love and peace shall be with you . and remember him as one that hath had the rule over you , and hath spoken to you the word of the lord , and follow the faith of such , considering the end of their conversation ; and that jesus christ is the same , yesterday , and to day , for ever . as you change pastors you will not need to change christs , so as to have one yesterday , another to day , and a third to morrow . pastors under the gospel , as well as priests under the law were many , because of death . but our b. lord , because he continueth ever , hath an unchangeable priesthood , heb. 7. 24. therefore do you never think of another christ , as their doubt was , matt. 11. 3. but cleave to this your great lord with purpose of heart , till he give you at last , an abundant entrance into his everlasting kingdom . let his mournfull relatives , and all of you to whom he was dear , consider , what our lord offer'd as matter of consolation , in the most trying case , of this kind , that ever could occur to poor mortals ; i. e. when he himself was to be taken away , from his sorrowing family , and followers . it is but a little while , q. d. my words have a plain meaning . a little while , and you shall not see me , and again , a little while , and you shall see me : and because i go to my father — ye now have sorrow , but your sorrow shall be turned into joy , and your joy no man taketh from you . now the god of peace , that brought again from the dead , our lord jesus , that great shepherd of the sheep , through the bloud of the everlasting covenant , make you perfect in every good work , to do his will : working in you that which is well-pleasing , in his sight , through jesus christ ; to whom be glory , for ever , and ever . amen . finis . books written by the reverend mr. j. howe , and printed for t. parkhurst , at the bible and three crowns near mercers-chappel . of thoughtfulness for the morrow . with an appendix concerning the immoderate desire of foreknowing things to come . of charity , in reference to other mens sins . a sermon at the funeral of mr. richard adams , m. a. sometime fellow of brasen-nose colledge in oxford . the redeemer's tears wept over lost souls : in a treatise on luke 19. 41 , 42. with an appendix , wherein somewhat is occasionally discoursed , concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . a sermon directing what we are to do after a strict enquiry , whether or no we truly love god. a funeral sermon for mrs esther sampson , the late wife of henry sampson , doctor of physick . the carnality of religious contention . in two sermons , preach'd at the merchants lecture in broadstrees . a sermon for reformation of manners . a sermon preach't on the day of thanksgiving , decemb. 2. 1697. to which is prefix'd dr. bates's congratulatory speech to the king . a calm and sober enquiry , concerning the possibility of a trinity in the godhead . a letter to a friend , concerning a postscript to the defence of dr. sherlock's notion of the trinity in unity , relating to the calm and sober enquiry upon the same subject . a view of that part of the late considerations to h. h. about the trinity : which concerns the sober enquiry on that subject . the redeemer's dominion over the invisible world. a funeral sermon for mrs. hammond . notes, typically marginal, from the original text notes for div a44677-e1490 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in a better than the poets sense , scire tuu●● nihil est . 1 cor. 2. 2. eph. 3. 4. acts 3. 22. from deut. 18. heb. 4. & 5. 2 cor. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 8. 6. 1 thess. 5. 7 , 8 , 9. 2 cor. 13. 11. joh. 16. a sermon preach'd on the late day of thanksgiving, decemb. 2, 1697 by john howe ... ; to which is prefixed dr. bates's congratulatory speech to the king, novemb. 22, 1697, in the name of the dissenting ministers in and about london. howe, john, 1630-1705. 1698 approx. 71 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44695 wing h3040 estc r6550 13506040 ocm 13506040 99795 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. a44695) transcribed from: (early english books online ; image set 99795) images scanned from microfilm: (early english books, 1641-1700 ; 791:6) a sermon preach'd on the late day of thanksgiving, decemb. 2, 1697 by john howe ... ; to which is prefixed dr. bates's congratulatory speech to the king, novemb. 22, 1697, in the name of the dissenting ministers in and about london. howe, john, 1630-1705. bates, william, 1625-1699. congratulatory speech to the king, novemb. 22, 1697. [16], 24 p. printed by s. bridge ... for tho. parkhurst ..., london : 1698. reproduction of original in huntington library. bibliography: p. 24. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -psalms xxix -sermons. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 emma (leeson) huber sampled and proofread 2004-11 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a sermon preach'd on the late day of thanksgiving . decemb. 2. 1697. by john howe , minister of the gospel . to which is prefix'd , dr. bates's congratulatory speech to the king , novemb. 22. 1697. in the name of the dissenting ministers in and about london . london : printed by s. bridge , in austin-fryers , for tho. parkhurst at the bible and three crowns in cheapside ▪ near mercers chapel . mdcxcviii . to the right honourable the lord haversham . i offer this discourse , my honoured lord , to your perusal , in confidence that the subject and design of it will be so far grateful to your lordship , as in some degree to atone for the imperfections of the management . i believe it will not offend against your lordships very accurate judgment of things , that i have not been so sway'd by an authority , which hath signifi'd much in our age ; as to represent the natural state of man , as a state of war , which either must signifie man in his original constitution , to have been a very ill-natur'd creature , or must signifie his nature to be less ancient than himself . for i cannot doubt , but the author of that maxim , would have disdain'd their way of speaking , who by nature mean vice. or to have been guilty of so pious a thought , that god at first made man any better thing than we find him. i shall the less passionately lament my infelicity in losing the good opinion of men of that sentiment , if i stand right in your lordships . not knowing any of your rank and figure , in the world , with whom i count it a greater honour to agree in judgment , or do less fear to disagree . in matters of secular concernment , it becomes me not to profess any judgment at all , besides the publick , unto which in things of that nature , every private mans ought to be , and is professedly resigned . yet within that compass , notwithstanding the just esteem your lordship hath of the noble endowments , which do then illustriously shine in the military profession , when there is a necessity of their being red●c'd to practice : i apprehend that otherwise your lordship hath no more gratful thoughts of war , than i , nor more ungrateful of the necessary means of preserving peace . that which is the reproach of humane nature could never originally belong to it . nor can any thing more expose its ignominious depravation , than it should ever be necessary the sword should dispute right , and the longest , decide it . in the matters of religion which is every mans business , and whose sphere as it is higher , must be proportionably wider and more comprehensive ; i hope it is your lordships constant care to add unto clearness and rectitude of thought , the pleasantness of taste ; and that you apprehend it to consist not more in a scheme of notions , than of vital principles ; and that your love to it proceeds from hence , that you relish it and feel you live by it ; you are hereby fortified against the reproach that attends it , from their contempt of it who are every day assaulting heaven , and would have the war not ended , but only transferr'd thither-ward . that which though some vent , and others admire as wit , even paganism it self has condemn'd as foolishness . your lordship is in no more danger to be alter'd hereby from your chosen course , than a man in his health and senses , by satyrs against eating and drinking . i reckon your lordship is so much taken up with the great things of religion , as to be less taken with the adventitious things men have thought fit to affix to it . i do not more emulate your lordship in any thing , than a disdain of bigotry ; nor more honour any thing i discern in you than true catholicism . and recounting what things and persons do truly belong to a church , i believe your lordship is not professedly of a larger church , as counting it too large for you but too narrow , and that you affect not to be of a self-distinguisht party . nor , besides the opportunity of avowing the just honour , and obligations i have to your lordship , and your noble consort , with my sincere concern for your hopeful and numerous off-spring , did any thing more invite this address to your lordship , than the agreeableness of such your sentiments to the mind and spirit of my most honoured lord , your lordships most justly devoted , and most faithful , humble servant , john howe . dr. bates's congratulatory speech to the king , novemb. 22. 1697. in the name of the dissenting ministers in and about london . may it please your majesty ! your happy return with peace in your retinue , has rais'd a spring-tide of joy , that overflows the nation . this great blessing , we primarily owe with our most solemn and dutiful thankfulness to the god of peace , who has calm'd the tempestuous world , and chang'd the black scene of horror , and misery ; wherein the most tragical cruelties were acted , cities were fir'd , and the fires quench'd in the blood of the citizens , wherein death and despair appear'd in their terrible shapes : and has introduc'd a bright scene of prosperity , wherein innocence and liberty , commerce and abundance are secur'd . this we owe , as to the secondary cause , with our most humble gratitude to your majesty ; your open and generous opposition in the field of battle , has tam'd our potent enemies ; who presum'd to level all obstacles to their lofty designs , as if their power had been equal to their pleasure . they had broke through the circles of justice and honour , but your majesty has fix'd such bounds , as may prevent their swelling exorbitancies for the future . evrope , has seen with admiration your courage and heroick heat guided by an equal light , and superior to all dangers in war : there is a just expectation that an equal honour will attend your majesty , for your ruling wisdom , your justice temper'd with equity and goodness in the counsels and arts of peace : you are the glory of your subjects abroad , and their delight at home . your influxive presence is the vital breath the kingdom draws , the vital band that unites its parts , and prevents their breaking into confusion . your majesty is ordain'd for victories . thereare more noble conquests to be obtain'd over worse than foreign enemies : prophaneness in manners , and pernicious doctrines in religion that fight against the soul , and notwithstanding our peace on earth , expose us to a fearful war with heaven . we live in an age of degenerate wickedness : wherein are numberless numbers of resolv'd loosness , who by their bold impieties , defie the supream majesty of heaven : these we hope by your authority and influence , may be restrain'd , if not truly reform'd ; for whereas other princes assume an infamous prerogative to live as they list , to satisfie their vicious appetites without controul ; your majesty exhibites such excellent vertues in your practise , as may be a persuasive pattern , and commandingly exemplary to your subjects . and whereas , there are such doctrines frequently publish'd , as are infinitely injurious to the person and office of our blessed saviour ; we hope your pious zeal for his divine honour , will put a stop to the licentiousness of the press , that the contagion of the dead , may not corrupt the living . this will be a most pleasing sacrifice of praise to the blessed god , who has preserv'd your most precious life in raging war , and from more imminent dangers , by the dark and cruel conspiracy of wicked enemies . we humbly renew the assurances of our inviolable loyalty , and our continual prayers , that god would preserve your sacred person , and make your majesty always happy in your government , and your subjects happy in their obedience . psalm xxix . the latter part of the last verse . the lord will bless his people with peace . the whole verse is , the lord will give strength to his people . the lord will bless his people with peace . you so generally know the occasion of this our solemn assembly , at this time ; that none can be in doubt concerning the suitableness of this portion of scripture for our present consideration . our business is to celebrate the divine goodness , in preserving our king abroad , and restoring him home in safety , after he had been the happy instrument of bringing about that peace , which puts a period to a long continued , wasting , and dubious war , under which we , and all europe have groaned these divers years . and if we find the favourable workings of providence to concur and fall in with a divine word , pointing them to gods own people ; as this for instance , the lord will bless his people with peace : i e. he will vouchsafe this blessing to his own people in the fittest season , as it must be understood ; this adds so much the more grateful and pleasant relish , to the mercy we are this day to acknowledge . it cannot but do so with right minds , unto which nothing is more agreeable , than to desire and covet such favour as god shews to his own people , and to be made glad with his inheritance , psalm 105. 4 , 5. from an apprehension , that there must be somewhat very peculiar in such mercy as god vouchsafes to his own , to a people peculiar and select , severed and set apart for himself , from the rest of men. 't is true indeed , that peace , abstractly considered , is neither the appropriate , nor the constant priviledge of such a people ; they neither alone enjoy it , nor at 〈◊〉 times ; when it is brought about , even for them , they have other ●arta●ers : but yet , such favours of providence as are of larger extent , and re●ch to many besides gods own people , have a more peculiar benign aspect upon them , and are attended , with reference to them , with such consequences , as wherein others , without being made of this people of his , are not sharers with them . some intimation there is of this in this psalm , which the title speaks , a psalm of david , and which some think to refer unto the wars managed by him in his time with the moabites , signified by the wilderness of cadesh , and the syrians , signified by the cedars of lebanon , of whom he speaks in the prophetick stile , as if , by the terrible and amazing appearances of god's power against them , they were thunder-struck , like the trees of a forrest , or as the hinds that are wont to inhabit amongst them . and so it is concluded , and shut up with this epiphonema in the end of the psalm . the lord will give strength to his people , the lord will bless his people with peace : i. e. he is in war their strength , and their felicity in peace ; in war , he is the author of all that power , wherewith they are enabled to oppose and overcome potent enemies ; and in peace , he is their truly felicitating good , and makes them , by his own vouchsafed presence , a truly blessed people . it is the latter of these , peace , unto which the present occasion confines us . and concerning that , we might , in the 1. place , note , from the text , that wheresoever it is brought about , god is the author of it , god will bless his people with peace . that title which the scripture gives him , the god of peace , with the many expressions of like import , wherewith it abounds , can leave them in no doubt , concerning the divine influence and agency in bringing about the grateful intervals of peace , after desolating bloody wars , who have any reverence for the sacred oracles . and indeed , to insist upon such a subject as this , in a case so plain , so acknowledged amongst men that believe the bible , were to reproach the auditory , as if it were made up of scepticks and atheists , or of them that did not believe this world was made by god ; or that it was made by him only by some casual stroak , and without design , that he cared not for his reasonable intelligent creatures when he had made them , what became of them , nor did at all concern himself , in their most considerable concernments . i shall not therefore insist upon this , which seems rather slid in , and supposed in the text , or taken for granted : for among a people in visible relation and subjection to god , it had been as great an incongruity industriously to assert and prove such a thing , as it would be , by an elaborate discourse , to prove that there is a sun in the firmament , unto men that continually partake and enjoy its light and influences , and to whose sense , the vicissitudes and distinctions of day and night , by its presence and absence , are brought under constant notice every four and twenty hours . i shall therefore , i say , pass on to what appears more directly to be the design of the text. and that seems to be twofold , first , to represent to us in general , the great blessing of peace ; wherein , when god sees it sit , he is pleased to make his own people partakers with others . secondly , because it is not without design , that it is said , he will bless his people with peace ; unto whom 't is plain , this alone is not an appropriate priviledge , it seems further designed to intimate , and couch in , the concurrence and concomitancy of such things , as , superadded to peace , will make it a compleat blessing . the lord will bless his people with peace . he will give them peace , so , and upon such terms , and with such concomitants and consequences , that to them it shall prove a real and a full blessing . these two things , therefore , i intend to insist upon , 1. to shew you how valuable a good , and ( in the large and common sense ) a blessing , peace is , as it stands in opposition to bloody and desolating wars . and then 2. i shall shew you , what additions and concomitants are necessary to make it a compleat blessing , such as may be appropriate and peculiar to gods own people , and so make use of the whole . 1. i shall shew you briefly , how valuable a good peace is in it self , as it stands opposed unto bloody and destructive wars . and this will best be seen , by stating and viewing it in that opposition , and by representing to you somewhat of the horror of war ; which we may do , by viewing it in its causes , in it self , and in its dismal consequences , wherewith it is wont to be attended . consider it in its causes , and they are principally these two , the wickedness of men , and the just vengeance of god thereupon . these two concurring , and falsing in together , must be understood to be the causes of so great a calamity among men in this world. and i shall only consider these two in their complication , and not speak to them distinctly and separately . very plain it is , that war is a mark of the apostacy , and stigmatizes man as fallen from god , in a 〈◊〉 ●evolted state. it is the horrid issue of mens having fo●saken god , and of their being abandon'd by him to the 〈◊〉 of their own furious lusts and passions . the natural , and the 〈◊〉 effect of their having sever'd themselves , and broke loose from the divine government . from whence are wars ? are they not from your lusts ? jam. 4. 1. god most justly punishes mens injustice , not by infusing malignity , which he needs not , into their minds and natures , and which it is impossible he can be the author of , whose very nature it self is goodness , and purity , and love ; but having forsaken him , rebelled against him , disclaimed him as their ruler , refused any longer to be subject to him ; they are forsaken of him , and left to take vengeance for it on one another ; of which there cannot be a greater instance , than that , when controversies do arise between men and men , between nation and nation , kingdom and kingdom , one people and another , it is presently to be decided by a bloody sword. this speaks a monstrous degeneracy in the intellectual world , and from the original rectitude that belongs to the nature of men , which in his primitive state did stand in a temperament of reason and love. that there should be differences about meum and tuum in a creature of that constitution , is it self an horrid thing ; but then that such differences are to be determined only by violence , that presently they must hereupon run into war ! good god ! what an indication is this , that reason , wisdom , justice , and love are fled from this earth ! and it speaks rebellion against god in the highest kind , 't is a subversion of the most fundamental law of his kingdom over the intelligent world , thou shalt love the lord thy god with all thy heart , with all they soul , with all thy mind , with all thy might , and thy neigbour as thy self . 't is impossible there should be any such thing as war in the world , but by the violation of this most fundamental divine law , the principal and most important thing that this government does as it were consist in over reasonable creatures , their loving him above all , and one another as themselves . this law , observed , must make this earth another heaven : this law , violated , and broken , makes it another hell. man being faln from god , and having lost their acquaintance with him , and all relish of divine things , think to repair their loss out of this sensible world ; whereof no man thinks he hath enough . desire of more , blinds their eyes that they cannot judge of right and wrong . hence every man's cause is right in his own eyes . appetite is the only measure they judge by . and power ( whatsoever of it any one can grasp ) the instrument by which they execute their perverse judgment . a dismal spectacle , and subject of contemplation to the inhabitants of the purer and more peaceful regions ! to behold a divine off-spring , the sons of god , now transform'd into sons of the earth , and tearing in pieces one another , for what some posses , and others covet ! yea , and to a calm , uninteressed spectator on our own globe , this can be no grateful prospect to view the history of all times , and nations , and take notice how full it is of such tragedy ! countries from age to age made akeldama's , fields of blood , on this account , of extending or confining empire and dominion , of invading anothers , or defending ones own ! but hereupon it is not strange , when a world of intelligent reasonable creatures are thus gone off from god , and in rebellion against him , in the most fundamental part of his government , that he suffers them to be the executioners of his just wrath upon one another . and if we thus look upon war , first , in this it s complicated causes , it is the opprobrium , the reproach of humane nature , of intelligent reasonable creatures . but next look upon it in it self , and what is it , but the destruction of humane lives , of creatures made after the image of god ? of whom he has so high a value , and whose lives , even for that very reason , he is pleased to fence and secure by a severe law , whoever sheds man's blood , by man shall his blood be shed , for in the image of god made he man. but here is a formed design of destroying humane lives by multitudes ; lives of creatures bearing the image of god. and by how much the more necessary this is in many cases , so much the more grievous and calamitous a thing it is , that when to cut off and destroy by multitudes so precious things as humane lives , is tragical and horrid , not to do it is so much worse ! yea , that war it self is become an art , and that the valour and skill which belong to it are laudable excellencies , is all aggravation of the sadness of this case . and if we do consider the consequences and effects which do ensue upon such war , how full of horror and frightfulness are they ! and those most of all , that are least of all thought on , and that lye most out of view : for , besides that property is gone , and no man knows what to call his own , laws lose their force , magistrates their authority , and reverence , civil government is disobey'd and despised , common order is violated and turned into confusion ; families torn in pieces , countries laid waste and desolate , towns and cities sack'd , ravag'd , and made ruinous heaps . besides all this , ( i say ) the sacred rites and mysteries of religion are neglected and profaned , its holy solemnities interrupted , worshipping assemblies are broken up . men have little opportunity left them to mind their great concerns with god , and for another world ; care for immortal souls , when it is most necessary , is thrown out of doors , and reasonal creatures , that should be employed in adoring and worshipping their great creator , the god of their lives , are employed in designing the mutual destruction of one anothers lives : and it may be , that is least consider'd , which carries the most of horror in it , that multitudes are hurried down to perdition , neither dread●d by themselves , nor apprehended by the destroyer ; souls are passing in shoals into eternity , they not considering it who are sent , nor they that send them ! and what sport does this make for devils , those envious apostate spirits , that first drew men into a like apostacy , that when god had given this earth to the children of men , assigning to themselves a worse abode amidst infernal darkness and flames , they should be tearing one another in pieces about this their portion , under the sun , making god's bounty to them the occasion of their doing all manner of violence to one another ! that the prince of the apostacy , the vsuping god of this world , should have the opportunity of peholding man sometime , by divine grant the lord of it , now its slave , and his captive by it ! led by him at his will , into whatsoever is most repugnant to the will , and the very nature of his maker . that whereas he was at first made after god's own image , a god-like creature resembling his maker , especially in spirituality , and love , he now more resembles in sensuality beasts , and in malignity devils , and both , by an inordinate love of this world ; the friendship whereof , and a mind cornalized by it , is enmity against god. ( jam. 4. 4. rom. 8 7. ) and whereof also , because every man thinks his own share too little , he becomes any ones enemy , that hath more of it than himself . and thus have devils the pleasure of beholding men by this very gift and expression of god's love and kindness to them , transformed into emnity , and hatred of himself and one another , forsaken of him , and destroying each other , and hastening once more into their horrid society ; that as they were accomplices with them in their first rebellion , they may be partakers and associates with them in w●e and torment . the most dismal part of the story , is that which lyes most out of sight . now let all this be considered and put together , and surely peace is a valuable thing , it speaks man in some degree return'd to himself , and in a right mind , when he can agree and be content to let another live quiet and unmolested by him ; one man another man , and one nation another nation . thus far does peace appear a blessing , a-part and by it self , a valuable good , and , according to the common notion and estimate , it may be called a blessing , wherewith god blesses his people , in common with others . but we are further to consider . 2. what things are requisite to make this a real , and a compleat blessing , capable of being appropriated unto god's own peculiar people . which seems also to be intended here , the lord will bless his people with peace . in speaking to this , i shall do these two things : 1. mention the requisites themselves . 2. shew their requisiteness : or , shew what is requisite to make external peace , a real and peculiar blessing . and then shew you upon what account the addition and concomittancy of such things is requisite , 1. i shall shew you the things that are requisite . 1. such peace as we have been hitherto speaking of , is then truly a blessing , when there is in conjunction with it , a very copious effusion of the spirit of god. in such a concomitancy , peace will make a people , a blessed people . when , after such a calamitous dispensation was over , and at an end , as we read of , ezck. 39. wherein ver . 23. god is said to hide his face ; and many of his people were carried into captivity , and many fell by the sword , it comes at length to this , he will no more hide his face , or cover it with so ireful and gloomy aspects , and appearances that it cannot be comfortably beheld . 't is for this very reason , because he pours forth his spirit upon the whole house of israel , as it is in verse 29. of that chapter , pouring forth , signifies a copious communication ; and if the spirit of god be copiously communicated , the best of blessings are in great abundance contained in it , which will infer , or countervail whatsoever is valuable or needful besides , to make the state of such a people a blessed state. 2. it will be so , when the gospel of peace has its free course , and a large spread in the world. when , in conjunction with beating of swords into plow-shears , and spears into pruning-hooks , the law goes forth of sion , and the word of the lord from jerusalem ; and nations shall say , come , let us go up to the house of the lord , and he will teach us his ways , and we will walk in his statutes ; as in that of micah 4. 2 , 3. and 3. when , according to the dictate of divine wisdom , kings do reign ( as prov. 8. 15. ) and princes decree justice ; when gods people have judges , as at the first , counsellors as at the beginning , isa. 1 , 26. able men , men of truth , fearing god , and hating covetousuess , exod. 18. 21. when he is pleased to set kings on the throne , that scatter the wicked with their fyes , and so to establish the throne in righteousness ; when there is a design driven , by those that bear the civil sword , the sword of justice , to be a terror to evil-doers , but a praise to them that do well ; so as it may be said upon this account , they are the ministers of god for good , whom he has been pleased to set in such stations . 4. when god gives pastors after his own heart , that are able , and do make it their business , to feed his people with knowledge , and vnderstanding . when he inspirits such to cry mightily , to warn men off from sin , when watchmen , set over his people , are faithful in the business of their station , at once both to save their people and themselves , from having their blood required at the hands of either . this will make a peaceful state , an happy state ; it will contribute a great deal towards it . and again , when hereupon , in the 5. place , wickedness languishes , the lusts of men droop and wither . there is some visible restraint , if there be not an universal mortification , of such fruits of the flesh as those that are spoken of gal. 5. 19. adultery , fornication , uncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulation , wrath , strife , sedition , heresies , envyings , murders , drunkenness , revilings , and such like , that are inconsistent with a share in the inheritance of the kingdom of god , as it after follows . this does much to the making a peaceful state of things , a blessed state ; it takss away much of the occasion of further controversie between god and such a people . but 6. when there is a very great diffusion of an holy new nature , which carries the matter higher , and is a great addition , though in certain conjunction with the former ; as it is when the lusts , and works of the flesh do cease to be reigning and rampant among them , who live under the gospel , through the victorious and more powerful operation of the spirit of grace breathing in it . for then by the influence of the same spirit , not only such vicious inclinations are pluck't up by the roots , as certainly withstand a peoples felicity ; but such positive principles are implanted , as tend to promote it . yet since this conjunction is not constant , but such insolencies of wickedness , as more directly tend to make a people miserable , may be represt by inferiour causes : i therefore more expresly add , that then peace may be reckon'd a certain , and a full blessing , when with it we behold a divine offspring continually rising up , of men appearing to be born of god , and to have received a god like nature ; apt to do good , and become blessings to the world. when there is a rising generation of such ! not proselyted to this or that party , but to real substantial godliness and christianity . when multitudes are thus turned unto the lord , when there are numerous conversions , a new creation is springing up in visible and multiply'd instances , so as that holiness comes to be both an extensive and illustrious thing ; when multitude comes to give reputation to serious religion ; when it is no longer a reproach to be a visible fearer of god , because generally men are so . when it is look'd upon as no fashionable thing , to be a despifer of god , and heaven , and to breath out contempt , of the divine power that gave us breath . and 7. when hereupon , the divine government obtains and takes place in the minds and consciences of men. when his authority is owned with reverential submission . then god does bless a people , when his fear spreads far and near ; god shall bless us , and all the ends of the earth shall fear him ; as in that psalm 67 , the latter end . and again , 8. when there is a manifest power and prevalency of divine love amongst men , that bear the same name of christians ; when that peace of god rules in their hearts , unto which they are all called in one body . when they observably keep the unity of the spirit in the bond of peace . when they have peace one towards another , so as that it may be seen that they are all the sons of peace , the children of the same father , who has conveyed it into them , as part of that divine nature , which he communicates to the regenerate seed , when there is a natural propensity to one another , that they can no more violate and tear that vital bond of love and peace that is among them , than they can endure to tear their own flesh , or pluck out their own eyes . when peace among christians , appears to be a connatural thing , not the product of conveniency and prudential considerations only ; but a nature , which none can more endure to counter-act , than to offer violence to themselves ; a thing which nature admits not , whose laws never allow it to act against it self . and lastly , when , upon all this , god appears to be reconciled unto such a people , for in his favour is life . when all these things do concur , as so many indications of his being at peace with them , i. e. that he has intirely forgiven them all former offences , that their sins and iniquities he remembers no more ; and these concur with such things as partly make , and partly argue them , the objects of his delight , that he has written his law in their hearts , he has put his spirit into them , he has made them a company of god-like creatures like himself , whose very nature is love ; they are his living resemblances in that very respect , expressing herein his vertues , who has called them out of darkness , into his own glorious and marvelious light. hereupon , such a people may reckon themselves secure of god's own prefence , he is in the midst of them , and his glory ceases to hover , becomes with them a fixed thing , settles its station , as not about to discontinue or remove ; their land may now be called , the land of immanuel , and bears the inscription god with us . the tabernacle of god is with them , and he is resolved to dwell with them , and be their god , and a-vow them before all the world for his peculiar people . after the many things that do concur together , in an inferiour kind , as the concomitants of a meerly external peace as , that their sons grow up as plants , their daughters as so many polished corner stones , that join together the walls of a pallace , that their garners be full , their sheep numerous , their oxen strong , & that there be no complaining in their streets ; after all these things , it is subjoned , yea , happy is the people whose god is the lord . all the foremention'd things , alone , will never make a blessing worthy of a people peculiar to god. but when it can be said , that the lord is their god , they are an happy people indeed , psalm 144. 12. 15. such as these are the things requisite to make peace a compleat blessing . but now we are 2. to shew you the requisiteness of the concurrence and concomitancy of such things to the mentioned purpose ; or how it may appear , that such things as these are necessary to compleat this blessing , or to make it a truely valuable , or a special blessing . in order hereto note , 1. that there is such a thing , as a special blessing , very distinguishable from such blessings as are meerly common . we read of one jabez , 1 chron , 4. 9 , 10. said to be more honourable than his brethren . and somewhat very remarkable ( as we are to reckon , when to the divine wisdom it was thought fit to be inserted amidst a genealogical discourse ) is further said of him ; viz. that he called to the god of israel , saying , o! that thou wouldst bless me indeed , &c. and 't is added , god granted what he requested . it seems , besides what goes under the common notion of blessing , he reckon'd there was somewhat more peculiar , which he calls blessing indeed . there is a known hebraism in that expression . what we read bless me indeed , is , bless me in blessing me ; q. d. let me have a bleessing , within a blessing ; let me have that blessing , whereof the other is but a cortex , the outside . let me have that blessing , that is wrapt up and enclosed in the external blessing . and because 't is said , and god granted his request , we have reason to understand , it was som●what very peculiar that god vouchsafed unto him : and that account which some give us , has a look that way ; that god vouchsafed him somewhat more extraordinary in the kind of mental and intellectual endowments : for we are otherwise informed , that this jabez became a noted doctor among the jews , and that the city , called after his name , was thereupon afterwards the residence of such as were most learned in their laws , vatabl. apud critic . that is to be blessed indeed , to have these things conferr'd , that do reach the mind , and affect the inner man ; to be blessed with spiritual blessings from the heavenly places , as in that eph. 1. 3. there is a spiritual sort of blessing , that may be enclosed in the external blessing : and particularly in this of peace , which while it is common to the people of god , with other men is it self not common . 2. i further note , that the things i have mentioned to you , they are of that special kind , they are either immediate spiritual blessings or subservient to such . whereupon now we may , from several considerations , evince to you , that , without them , such an external good as this of peace , is not a compleat blessing : 1. it is no argument of god's special favour . the best and most valuable blessings are from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good pleasure of his will , eph. 1. 3 , 4 , 5. other men may enjoy external benefits , may both prosper in war , and flourish in peace , as well , and often more than god's own people . you read of a time , wherein the whole earth is said to be at rest and quiet , is. 14. 7. therefore meer peace is no mark of special divine favour , and so is not abstractly considered , a compleat blessing ; not a self-desirable thing . 2. men are not made by it the better men ; they may enjoy peace , and being carnal-minded men before , may still continue so , as great strangers to god as they were , as vain and sensual , as profligate and licentious , as useless in the world , as mischievous ; every way as ill men as ever . and 3. they may , by meer external peace , become so much the worse men. that may be an occasion to them of their growing worse and worse . the prosperity of fools ( i. e. of wicked men ) slays and destroys them , prov. 1. 32. 't is an observation , that runs through the course of time , that as wars at length beget an enforced peace ; so peace , infers free trade and comerce , and that plenty , and that , pride and wantonness ; so these run us back in an ●esie , but unhappy circle to be as we were , in war again . and if tha● prove not the present or the speedy consequent , that ensues which is worse than war , unless god vouchsafe that other sort of blessing , which will influence , and better mens minds . vice springs up in the more fattened soil . mens lusts will soon prove more oppressive tyrants than they can have freed themselves from , by the justest and most prosperous war , and will subdue them to a far viler and more ignoble servitude . an ingenious writer of those affairs , observes , that the former scipio open'd the way to the roman power ; the latter , to their luxury . their vertue languisht , and they were conquered by their own vices , who before could conquer the world. † that noted moralist says , infirmi est animi , non posse pati divitias . 't is a weak mind that cannot bear a prosperous condition : but where are there minds strong enough to bear it , if they be not blest from above with somewhat better than that prosperity it self . 4. men may , notwithstanding meer external peace , he as miserable in this , and in the other world , as if they had never known it ; and much more , if by it they have been the more wicked . i beseech you consider , are they a blessed people ? or , is that a blessed man , between whom and eternal misery there is but a breath ? he may but breathe another breath , and be in the midst of flames ; is he happy this moment , that may be as miserable as any devil the next ? those things can only be compleat blessings to any , that are inseparable ones , and that will make them for ever blessed . for me to have but such a blessing , as does not make me blessed ! what an unblest blessing is this ! a philosopher can tell you , blessedness cannot be a thing separable from my self ; not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arist. it can much less be such a thing as may leave me miserable to all eternity , least of all , what may make me so , by degenerating into a curse , as mal. 2. 2. therefore these are demonstrations that meer external peace , without such additions as you have heard of , can never be a compleat blessing , nor such as can be understood vouchsafed to the people of god , as their ultimate and consummative felicity . it must in the mean time be acknowledg'd , that as a people may belong to god , externally more than another people ; and may some time be externally more reformed than at other times ; so peace , with other external good things , may thereupon be afforded them , as less-expressive marks of god's favour , and approbation of their more regular course . and by the tenor of god's particular covenant with the people of israel , might more certainly be expected so to be . yet this is a state wherein it is not reasonable or safe for any finally to acquiess . i therefore now come to the promised vse , which will correspond to the two general heads i have been discoursing of first , to let you s●e what cause of thanksgiving we have in reference to the former , the blessing of peace abstractly considered . and , secondly , what cause of supplication we have , in reference to the latter , the additions that are requisite to make it a compleat blessing . 1. as to the former , since peace is so valuable a thing , consisidered a-part , as you have heard it is . this points out to us the matter of than●sgiving , for which this day is appointed , that god has preserved our king , amidst so innumerable dangers abroad ; that he has brought him home to us in safety ; that he has made him the instrument of that peace , that we find is at length brought about , wherein he is returned to us a greater conqueror , than if he had routed and destroyed never so potent armies of our enemies in the field , we have reason to understand the matter so . by prevailing in war , he had only conquered by force ; by prevailing for peace , he has conquered by wisdom and goodness . by prevailing in war , he had only conquered the bodily power of our enemies , or their baser part ; by prevailing for peace , he has conquered their minds . by prevailing in war , he had brought about the good only of one side ; by prevailing for peace , he has brought about the real benefit of both sides , a far more diffusive blessing . by prevailing in war , he had conquered enemies ; by prevailing for peace , he has conquered enmity it self . by prevailing in war , he had over-come other men ; but in prevailing for peace , considering his martial spirit , and his high provocations , he has done a far greater thing , he has conquered himself , whom none ever conquered before . besides what this great blessing of peace , generally considered , contains in it self , we ought to amplify it to our selves , being brought about by such means , wherein we have so particular a concern . this ought to add with us a very grateful relish to it , for it is a glory to our nation , that god has set a prince on the english throne , that could signifie so much to the world ; the beams of that glory , god hath cast on him , reflect , and shine upon his people ; to be made the head among other nations , and not the tail ; god hath in his word taught us , not to count it an inconsiderable thing . and it is our more peculiar glory , that our king is renowned , not by throwing death and destruction every where round about him ; but by spreading the benefits included in peace through the neighbour-nations . and is returned to us , leaving the rest of europe only to lament that they all live not under his government ; i pray god he may meet with no ungrateful returns ; and that none may be so ill-minded as to grudge at power so lodg'd as to save us , who were less concern'd at its being lodg'd , where it could only be designed to destroy us . in the mean time , it might excite us to the higher pitches of thankfulness to almighty god , for this blessing of the present peace , if we did consider , both , what it hath cost . and whereto it is improvable . but the former consideration i shall not insist upon , lest any should make an undue use of it . and the latter , i leave to the following head , which we are next to proceed to , viz. secondly . to shew what matter of supplication remains to us upon the latter account , that is , with reference to such things as are yet wanting to make this blessing of peace a compleat blessing , and without which it cannot be understood to be such ; but we may be left , at last , a most miserable people ; and so much the more miserable , by how much the higher favours we have to account for , that not being improved , must have been thrown away upon us . the mercies included in the peace , will be unimproved and lost , without the mentioned additions . whereof all the several heads that were recited belong to one , viz , that of spiritual blessing ; that therefore in the general , we have to pray for , that god may be said to bless us indeed , to bless us in blessing us , viz. that he would bless us with spiritual blessings in the heavenlies , ( i. e. in heavenly things , or from the heavenly places ) in christ jesus , as eph. 1. 3. let us i pray you learn to distinguish between a self-desirable good , that in its own nature , is such , so immutably , and invariably that it can never degenerate , or cease to be such ; and what is only such by accident , and in some circumstances may be much otherwise . spiritval good , that of the mind and spirit , and which makes that better , especially that which accompanies salvation , heb. 6. 9. that runs into eternity , and goes with us into the other world , is of the former sort. external good , is but res media , capable of being to us , sometimes good , and sometimes evil , as the case may alter . blessings of this kind may become curses . mal. 2. 2. i will curse your blessings — yea i have cursed them already — . a mans table may become his snare , and that which was for his welfare a trap , psalm 69. 22. meerly external blessings , are curses , when they become the fewel of lusts , when they animate men unto contests against heaven , rebellions against the divine government ; when , like jesurun , men wax fat by them , and kick against heaven , deut , 32. this we are always liable to , till spiritual blessings , intermingle with our other blessings . and nothing should more convince the world , that the kindest and most benign part of the divine government lies in immediate influences on the minds of men , and that consequently their own felicity depends thereon . let all things that can be imagined , concur in the kind of external good ; and they can never make him an happy man , that has an ill mind : he will always be his own hell , and carry that about with him wheresoever he goes ; he will be a constant spring and fountain of misery to himself ; misery , and he cannot be separated from one another . there is no peace to the wicked , saith my god ; but he will be always a troubled sea , whose waters cast forth mire and dirt , isa. 57. 20 , 21. the philosophy of pagans would have made them ashamed to place their felicity in any thing without , or foreign to themselves . but we are christians , and shall we not much more be ashamed , to take other , or even opposite measures of blessedness , to those which are given us by our divine master . to be toor in spirit ; upon just accounts mourners , meek , hungry and thirsty after righteousness , merciful , pure in heart . peace-makers . to submit to be persecuted for righteousness-sake . these are his characters of a blessed man. and he places that blessedness it self in congenerous things , mat. 5. 3 , 4 , 5 , &c. let us learn from him ; and collect that nothing but wickedness can make us miserable . what an overflowing deluge have we in view ? tending to subvert our religion , and our civil state together ! nor have we another effectual remedy in view , but the spirit of god , if he will vouchsafe to pour it forth . the great enemy of mankind is come in upon us like a flood ; and only the spirit of the lord can lift up a standard against him , isa. 59. 19. the spirit of the lord would be to us as a purifying flame , to burn up our filthiness , and enkindle in us that divine love , that would make us zealous of good works . and this should be with us the matter of earnest and incessant supplication , not with diffidence , for he will give his spirit to them that ask him , luke 11. 13. nor with diminishing thoughts of the necessity and value of the gift . take heed of that , for that were to be miserable and undone by a principle ; to be misled by a prophane false judgment , into the contempt of the most highly valuable things , that are most necessary to our true welfare . and which are all contained in the gift of the spirit , as you may see by comparing mat. 7. and luke 11. with one another . in the one place it is said . he will give good things to them that ask him ; in the other place it is said , his spirit ; implying , that the gift of the spirit involves in it all good things . and certainly nothing can be good to any man , till he hath that spirit that makes him good : and we are greatly concerned , to supplicate mightily for the effusion of that blessed spirit , for these two purposes especially . first , that there may be a larger diffusion amongst us of vital religion , whereby we shall be at peace with god. secondly , that christian love may more abound , whereby christians may be composed to mutual peace , and more dispos'd to mutual communion with one another . 1. that there may be a larger diffusion of vital religion . wherein stands indeed their being at peace with god , when there is a mutual amplexus between him and them , mind touching mind , and spirit spirit ; when he does , by his spirit , embrace the spirits of men , and infuse light and life into them , and adapt and suit them for his communion . to this purpose , we have great cause to beg and supplicate earnestly , for a greater pouring forth of his spirit that this living religion may spread amongst us : for we appear to be under a doom , while it does not so , that seeing we should see , and not perceive , &c. isa. 6. o the fearful guilt incurr'd one lords day after another ! when great assemblies meet together , multitudes are besought and supplicated , that they would be reconciled to god , but too few listen . peace with god , seems not a valuable thing with us , his favour in which is life , is little set by . when , with many a one , a treaty is continued , in order to peace , through many years , seven , ten , twenty , thirty , nay forty years ; and yet this treaty brings not about a peace at last ; but they stand out still , hardened in their impenitency , infidelity , obstinacy , enmity , against god and his christ , through the power and dominion that an earthly , vain , carnal mind has in them , and over them . what can our peace with men signifie in this case ? what do we not know , that the friendship of this world is enmity against god ? james 4. 4. 1 john 2. 15. and that it is as impossible , for a man to be a sincere lover of god , and an over-intense lover of this world , as to have two gods , i. e. two supream powers to govern him , two supream goods to satisfie him . this must breed a perpetual war , till the case alters between thee , and him that made thee ; and woe to him that strives with his maker ! to have the wrath of god , armed with omnipotency , engaged against thee ; and yet that thou shouldest not covet peace , that yet thou shouldst not cry for peace ! to have the peace-making blood of thy redeemer , crying to thee , o he at peace with god ! to have him that shed it thus bespeaking thee , i am ready to do the part of a days-man ; i have dyed upon the cross , that i might do so , that i might effect and bring about a peace between god and thee . i am ready to mediate , make use of me. i will undertake on gods part , that he shall pardon thee , that he shall forgive thee , and let the controversie fall , if yet thy heart , on thy part , will yeild , melt , and relent , and thou cry for mercy . he came with this design into this world , the proclamation of angels at his coming spake his design , glory to god in the highest , and peace on earth , and good will towards men. shall not all this be believed ? or shall men pretend to believe it , and not consider it , or not look upon it , as a considerable thing ? 2. and there is as much need too , that we supplicate for this spirit , as a spirit of mutual love among christians , to reconcile them to one another . which indeed is also but to christianize them , to make vital religion take place with them . for that same spirit of christ , which animates his body , and makes them his living members , makes them such to one another . and the matter speaks it self , that opposite spirit unto truly christian peace and love which appears amongst us , nothing but the spirit of christ can overcome ; we are not to expect a cure of our distempers in this kind , but by the pouring forth of this blessed spirit : and if there be not a cure , we are certainly to expect the pouring forth of his wrath. and things look with a threatning aspect upon us to this purpose . now that opportunity is so inviting , gods call so loud , and the way so plain . that yet an indisposition to peace should be so obstinate , that breaches should be kept open by trifles , and unaccountable things , of which no man of sense can pretend to give an account . that there is strife , too manifestly not from the love of truth whereof not one hair needs be lost ( nor of any other valuable thing ) but meerly from the love of strife ; when as to the most material and important truths , men are agreed , but would seem to disagree ; they mean the same things , but impute to one another a different meaning ; and pretend to know the others mind better than themselves , that on that pretence they may quarrel with them ! all this looks fatally . and our unjust anger 's at one another , are too expressive of gods just anger with us all ; that his good spirit , that spirit of love , peace , kindness , benignity is so notoriously resisted , vexed , grieved , and despited by us . and the consequences are likely , for some time , to be very dismal . though when god hath proceeded in a way of punitive animadversion , so far as he shall judge necessary for the vindication of his own name , and the honour of our religion so scandalously misrepresented to the world , it will be easie to him , by one victorious effort of that spirit to reduce the christian church to its original , genuine temper ; and make it shine again , in its own native light , and lustre . but in the mean time , i cannot see , that there is greater need of an over-pouring influence of the holy ghost , to draw men into union with christ , and thereby to bring back apostate souls to god , or to work in them faith and repentance , than to bring them into union upon christian terms , with one another . or that the love of this world , or any the most ignominious sensual lust , or vice ( drunkenness , gluttony , or any other ) are more hardly , or more rarely overcome , than the envy , wrath , malice , which christians ordinarily , are not at all shy of expressing toward one another . i speak upon some experience , lamenting that having this occasion ( which sense of duty will not let me balk ) i have also so much cause , to mention that foregoing observation . for i cannot forget , that sometime discoursing with some very noted persons about the business of union among christians , it hath been freely granted me , that there was not so much as a principle left ( among those the discourse had reference to ) upon which to disagree . and yet the same fixed aversion to union , continued as before ; as a plain proof , they were not principles , but ends , we were still to differ for . in this case , what but the power of an almighty spirit can overcome ? to quote texts of scripture upon such occasions , signifies nothing , even to those who profess a veneration for those holy oracles of god. let such places be mention'd , as are expresly directed against division , wrath , strife , slandering or backbiting one another , and they avail no more , than if the vice , were the vertue , or the vertue the vice ; no more than if it were a command to christians , to malign , to traduce , to backbite one another . to urge so plain and numerous scriptures in these cases , it is to as little purpose , as to oppose ones breath to a storm ; it is the same thing , as if all scriptures , that had any aspect or look this way , were quite put out of the canon , and all this , with men zealous for the divine authority of the scripture . and indeed it is come to that pass as to look like a jest , to expect that any man should be swayed by scripture , or the most convincing reason agreeable thereto , against his own passion or humour , or against the ( supposed though never so grosly mistaken ) interest of his party . nor is it meer peace , that is to be aimed at , but free , mutual christian communion with such , as do all hold the head , christ. as peace between nations infers commerce , so among christian churches , it ought to infer a fellowship in acts of worship . i wish there were no cause to say this is declined , when no pretence is left against it but false accusation ; none but what must be supported by lying and calumny : too many are busie at inventing of that which is no where to be found , that exists not in the nature of things , that they may have a colour for continued distance . and is not this , to fly in the face of the authority under which we live ? i. e. the ruling power of the kingdom of christ , the prince of peace ? 't is strange they are not ashamed to be called christians ; that they do not discard and abandon the name , that can allow themselves in such things ! and 't is here to be noted , that 't is quite another thing , what is in it self true or false , right or wrong , and what is to be a measure or boundary of christian communion . are we yet to learn , that christian communion is not amongst men that are perfect , but that are labouring under manifold imperfections , both in knowledge and holiness ! and whatsoever mistake in judgment , or obliquity in practice , can consist with holding the head , ought to consist also with being of the same christian communion ; not the same locally which is impossible ; but the same occasionally , as any providence invites at this or that time ; and mentally , in heart and spirit , at all times . and to such peace ( and consequently communion ) we are all called in one ●ody , col. 3. 15. we are expresly required to receive one another ( which cannot but mean into each others communion ) and not to doubtful disputations , rom. 14. 1. if any be thought to be weak , and thereupon to differ from us in some or other sentiments , if the difference consists with holding the head , they are not , because they are weak , to be refused communion , but received ; and received , ●ecause tbe lord has received them , ver. 3. all that we should think christ has received into his communion , we ought to receive into ours , rom. 15. 7. scriptures are so express to this purpose , that nothing can be more . and , indeed , to make new boundaries of christian communion , is to make a new christianity , and a new gospel , and new rules of christ's kingdom ; and , by which to distinguish subjects and rebels , and in effect to dethrone him , to rival him in his highest prerogative , viz. the establishing the terms of life and death , for men living under his gospel . it is to confine salvation , in the means of it , to such or such a party , such a church ; arbitrarily distinguished from the rest of christians . as if the priviledges of his kingdom belong'd to a party only ; and that , for instance the lords table were to lose its name , and be no longer so called , but the table of this or that church , constituted by rules of their own devising . for if it be the lords table , they are to keep it free , to be approach't upon the lords terms , and not their own . in the mean time , what higher invasion can there be of christs rights ? and since the christian church became so overwise , above what is written in framing new doctrines , and rules of worship , how miserably it hath languish't , and been torn in pieces , they cannot be ignorant who have read any thing of the history of it . and indeed there is not a difference to be found , amongst them that hold the head , but must be so minute , that it cannot be a pretence for refusing communion . for true christian charity will at least resolve it into weakness . and men are generally so kind to themselves , that he from whom another differs , will be very apt to think himself the stronger ; then does the rule conclude him , you that a●e strong , bear the infirmities of the weak , and do not dispute with them , but receive them . this obligation immediately lies on the strong , and therefore must take hold of them that think themselves so , not to dispute with the others but receive them , and because the lord has received them . does he take them into his communion , and will not you take them into yours ? to profess want of charity in excuse , is to excuse a fault by a wickedness . it is to usurp christs judgment-seat , and invade his office , rom. 14. 4 , 10. therefore wheresoever there is any such case to be found , that let a man be never so sound in the faith , never so orthodox , let him be in all things else never so regular through his whole conversation , if he do not submit to some doubtful thing , thought perhaps a matter of indifferency on the one side , and unlawful on the other ; this person must be excluded christian communion , for no other known pretence , but only that he presumed to doubt somewhat in the imposed terms ; for this very doubt he is to be treated as an heathen or publican , or indeed no more to be received into our communion , than a dog or a swine . how will this be justified at christ's tribunal ! but how much less justisiable is it , if not only communion be pefused , but ruine designed , to such as differ from us about those our arbitrary additions to christs rules , and boundaries of christian communion . and scarce can a very serious person ( even in so serious a matter ) forbear to smile , when they see them that have done so much harm to their felion-christians , attempt to justifie it , only in effect from their having power to do it ; which would as well justifie any thing , since no man does what he could not do . nor yet do i look upon this proneness , to innovate and devise other terms of christian communion than christ hath himself appointed , as the peculiar character of a party : but as ● symptom of the diseased state of the christian church , too plainly appearing in all parties . as i also reckon it too low and narrow a design , to aim at a oneness of communion among christians of this and that single party and perswasion ; which would but make so much the larger vleus , and tumor a greater unnatural apostem or secession , in the sacred body of our blessed lord. nothing in this kind , can be a design worthy of a christian , or suitable to the spirit of christ , b●t to have christian communion extended and limitted , according to the extent , and limits of visibly serious and vital christianity . and hereof , that distinguishing judgment , which is necessary , is as little difficult as in private conversation between a visible friend , and a visible enemy , or in publick and political , between a visible subject , and a visible rebel . so far as a discrimination can and according to christs rules ( not our own unbounded fancies ) ought to be made , any serious living christian , of whatsoever party or denomination ; i ought to communicate with as such , and with only such . for living christians to sever from one another , or to mingle with the dead , is an equal transgression . nor must our judgment of any such case , be guided by meer charity , but must guide it , being it self guided by the known laws of christ. to summ up all , when once we shall have learned to distinguish between the essentials of christianity , and accidental appendages , and between accidents of christ's appointing , and of our devising , and to dread affixing of our own devices to so sacred an institution . much more when every truth or duty contained in the bible , cannot be counted essential or necessary , when we shall have learnt not only not to add inventions of our own to that sacred frame , but much more not to presume to insert them into the order of essentials or necessaries , and treat men as no christians , for wanting them . when the gospel shall have its liberty to the utmost ends of the earth . when the regenerating spirit shall go forth with it , and propagate a divine and god like nature every where among men. when regeneration shall be understood to signifie the communicating of such a nature , and such dispositions to men. when the weight of such words comes to be apprehended [ he that hateth his brother , abideth in death , 1 john 2. ] when to be born of god ceases to signifie with us , being proselyted to this or that church formed and distinguished by humane device . when religious pretences cease to serve political purposes , when the interest of a party ceases to weigh more with us than the whole christian interest . when sincerity shall be thought the noblest embellishment of a christian , when the wolf also shall direll with the lamb , and the leopard shall lie down with the kid : and the calf , and the young lion and the fatling together , and a little child shall lead them . and the cow and the bear shall feed , their young ones shall lie down together : and the lion shall eat straw like the ox. and the sucking child shall play on the hole of the asp , and the weaned child shall put his hand on the cockatrice-desn . they shall not hurt nor destroy in all my holy mountain : for the earth shall be full of the knowledge of the lord , as the waters cover the sea , isa. 11. 6 , 7 , 8 , 9. then will our peace be as a river , and our righteousness as the waves of the sea. isa. 48. 18. and the glorious lord will himself be to us a place of broad waters , ch. 33. 21. where straits , and rocks , and shelves , shall no more affright or endanger us . but if these things take no place with us , then have we cause to apprehend that the things of our peace are yet hid from our eyes . finis . books written by the reverend mr. john howe . printed for tho. parkhurst . 1. of thoughtsulness for the morrow . with an appendix concerning the immoderate desire of fore-knowing things to come . 2. of charity in reference to other mens sins . 3. the redeemer's tears wept over lost souls , in a treatise on luke 19. 41 , 42. with an appendix , wherein somewhat is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . 4. a sermon directing what we are to do after a strict enquiry whether or no we truly love god. 5. a funeral sermon for mrs. esther sampson , the late wife of henry sampson , doctor of physick , who died nov. 24. 1689. 6. the carnality of religious contention . in two sermons preach'd at the merchants lecture in broad-street . 7. a calm and sober enquiry concerning the possibility of a trinity in the godhead . 8. a letter to a friend concerning a postscript to the defence of dr. sherlock's notion of the trinity in unity , relating to the calm and sober enquiry upon the same subject . 9. a view of that part of the late considerations addrest to h. h. about the trinity . which concerns the sober enquiry , on that subject . there is now published two scarce books , the fountain of life opened ; or a display of christ in his essential and mediatorial glory : containing forty two sermons on various texts . and also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , a treatise of the soul of man. both in 4to . by the late reverend and learned mr. john flavel , minister of the gospel at dartmouth . notes, typically marginal, from the original text notes for div a44695-e770 vell : patercul . † sen. two sermons preached at thurlow in suffolk on those words, rom. 6.13 "yield your selves to god" / by j.h. ... howe, john, 1630-1705. 1688 approx. 79 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44698 wing h3044 estc r14684 12206507 ocm 12206507 56200 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. a44698) transcribed from: (early english books online ; image set 56200) images scanned from microfilm: (early english books, 1641-1700 ; 764:2) two sermons preached at thurlow in suffolk on those words, rom. 6.13 "yield your selves to god" / by j.h. ... howe, john, 1630-1705. [8], 63 p. printed for tho. parkhurst ..., london : 1688. advertisement: prelim. p. [8]. dedication signed: john howe. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans vi, 13 -sermons. sermons, english -17th century. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 mona logarbo sampled and proofread 2004-11 mona logarbo text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion two sermons preached at thurlow in suffolk . on those words , rom. 6. 13. — yield your selves to god — by j. h. minister of the gospel . london , printed for tho. parkhurst at the bible and three crowns at the lower end of cheapside . 1688. to the much honoured bartholomew soame of thurlow esq and susanna his pious consort . my worthy friends ; i have at length yielded to your importunity ; and do here offer these sermons to publick view , and your own ; which were , one day the last summer , preached under your roof ; attributing more to your pious design herein , than to my own reasons against it . i no farther insist upon the incongruity , having divers years ago published a small treatise of self-dedication , now again to send abroad another on the same subject . for the way of tractation is here very different ; this may fall into the hands of divers , who have never seen the other ; and however , they who have read the other , have it in their choice whether they will trouble themselves with this or no. and tho' your purpose which you urged me with , of lodging one of these little books in each family of the hearers , might have been answered by so disposing of many a better book already extant ; yet you having told me how greatly you observed them to be moved by these plain discourses , considering the peculiar advantage of reading what had been , with some acceptance and relish heard before ( through that greater vigour that accompanies the ordinance of preaching to an assembly , than doth usually the solitary first reading of the same thing ) i was not willing to run the hazard of incurring a guilt , by refusing a thing so much desired , and which , through god's blessing , might contribute something , tho' in never so low a degree , to the saving of mens souls . i could not indeed , as i told you , undertake to recollect every thing that was spoken , according to that latitude , and freedom of expression , wherewith it was fit to inculcate momentous things , to a plain countrey-auditory . but i have omitted nothing i could call to mind . being little concern'd that the more curious may take notice , with dislike , how much , in a work of this kind , i prefer plainness ( tho' they may call it rudeness ) of speech , before that which goes for wisdom of words , or the most laboured periods . may you find an abundant blessing on your houshold , for the sake of the ark , which you have so piously , and kindly received : and whereas , by your means , the parts about you , have an help for the spreading the knowledge of god among them , added to what they otherwise more statedly enjoy ; may the blessing of heaven succeed all sincere endeavours of both sorts ; to the more general introducing of the new man which is renew'd in knowledge — where there is neither jew nor greek , circumcision , nor uncircumcision , but christ is all , and in all : to whose grace , you are , with sincere affection , and great sense of your kindness , earnestly recommended , by your much oblig'd , faithful servant in christ , john howe . these books written by the same author , are sold by thomas parkhurst at the bible and three crowns in cheapside . 1. the blessedness of the righteous : the vanity of this mortal life . on psalm 17. ver . 15. and psalm 89. 47. 2. of thoughtfulness for the morrow , with an appendix concerning the immoderate desire of fore-knowing things to come . 3. the redeemer's tears wept over lost souls , in a treatise on luke 19. 41 , 42. with an appendix wherein somewhat is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . 4. of charity in reference to other mens sins . 5. a sermon directing what we are to do after a strict inquiry whether or no we truly love god. a discourse of the saving grace of god , by david clarkson minister of the gospel . the conversion of the soul , to which is added , a warning to sinners to prepare for judgment , by nath. vincent minister of the gospel . a discourse of old age , tending to the instruction , caution and comfort of aged persons . baptismal bonds renewed , being meditations upon psalm 50. ver . 5. by o. heywood minister of the gospel . rom. 6 part of the 13th verse . — yield your selves to god. — these are but a few words , but i can speak to you of no greater or more important thing than i am to press upon you from them this day . we are above taught how absurd it is to continue in sin , whereto we are avowedly dead , v. 1 , 2. as is signified by our baptism ; together with our entrance into a new state of life , and that in both we are to be conformed unto the death and resurrection of christ , v. 3 , 4 , 5. so that sin ought now no more to have a new dominion over us , than death can again have over him , v. 6 , 7 , 8 , 9 , 10. we are therefore exhorted so to account of our selves , and of our present state , that we are dead to sin , but alive to god through jesus christ our lord ; and thereupon never more to let sin govern us , or reign over us , or yield to it , verse 11 , 12 , 13. former part . but what then ? how are we otherwise to dispose of our selves ? if we may not yield our selves to the service of sin , what are we then to do with our selves ? the text tells us , and the very reason of the thing shews it ; but yield your selves to god , &c. the subject to be discours'd of is an express precept , charging it upon us all as our unquestionable duty , to yield our selves to god ; which therefore it can only be our business in speaking to this text , to explain and apply . 1. we are to explain it . whosoever shall charge upon others such a duty , not obvious , perhaps , at the first view , in the full extent of it , to every ones understanding , may well expect to be askt ; but what do you mean by this precept ? or what doth this yielding our selves to god signifie ? and here are two things to be opened to you . 1. how , or under what notions , we are to consider god and our selves in this matter . 2. what our yielding our selves to him , so consider'd , must include . 1. how we are to consider or look upon god in this affair ? you are to consider him both as he is in himself , and according to the relations he bears to you ; whether before your yielding your selves to him , or in , and upon your so doing . 1. as he is in himself : you that have heard , or now read what i have said , and do write , here make a stand , and bethink your selves a while ! what! are you about yielding your selves to god ? sure you ought to be thinking of it as soon as you hear his claim laid to you . but do you now know with whom you have to do ? too many have the name of god , that great and awful name ! in their mouth or ear , and have no correspondent thought in their mind ; it passes with them as a transient sound , as soon over as another , common , word , of no greater length ; and leaves no impression . perhaps there is less in their minds to answer it , than most other words which men use in common discourse . for they have usually distinct thoughts of the things they speak of ; otherwise they should neither understand one another nor themselves , but might speak of an horse , and mean a sheep : or be thought to mean so . and it would no more move a man , or impress his mind , to hear or mention a jest , than a matter of life and death . but the holy and reverend name of god is often so slightly mentioned , as in common oaths , or in idle talk is so meerly taken in vain , that if they were on the sudden stopt , and askt what they thought on , or had in their mind , when they mentioned that word , and were to make a true answer , they cannot say they thought of any thing : as if the name of god , the all ! were the name of nothing ! otherwise had they thought what that great name signifies , either they had not mentioned it , or the mention of it had struck their hearts ! and even overwhelm'd their very souls ! i could tell you what awe and observance hath been wont to be exprest in reference to that sacred name , among a people that were called by it ; and surely the very sound of that name ought ever to shake all the powers of our souls , and presently form them to reverence and adoration . shall we think it fit to play or trifle with it , as is the common wont ? my friends , shall we now do so , when we are call'd upon to yield our selves to god ? labour to hear and think , and act intelligently , and as those that have the understandings of men . and now especially in this solemn transaction , endeavour to render god great to your selves : enlarge your minds , that as far as is possible and needful , they may take in the entire notion of him . as to what he is in himself , you must conceive of him as a spirit , as his own word , which can best tell us what he is , instructs us ; and so as a being of far higher excellency than any thing you can see with your eyes , or touch with your hands , or than can come under the notice of any of your senses . you may easily apprehend spiritual being to be the source and spring of life , and self-moving power . this world were all a dead unmoving lump , if there were no such thing as spirit ; as your bodies when the soul is fled . you must conceive him to be an eternal , self-subsisting spirit , not sprung up into being from another , as our souls are : but who from the excellency of his own being , was necessarily of , and from himself ; comprehending originally and eternally in himself the fulness of all life and being . i would fain lead you here , as by the hand , a few plain and easie steps . you are sure that somewhat now is , of this you can be in no doubt ; and next you may be as sure that somewhat hath , of it self , ever been : for if nothing at all now were , you can easily apprehend it impossible that any thing should ever be , or of it self now begin to be , and spring up out of nothing . do but make this supposition in your own minds , and the matter will be as plain to you as any thing can be , that if nothing at all were now in being , nothing could ever come into being ; wherefore you may be sure , that because there is somewhat now in being , there must have been somewhat or other always in being , that was eternally of it self . and then to go a little farther , since you know there are many things in being that were not of themselves , you may be sure that what was always of it self , had in it a sufficiency of active power to produce other things , otherwise nothing that is not of it self could ever be . as you know that we were not of our selves ; and the case is the same as to whatsoever else our eyes behold . you must conceive of god therefore as comprehending originally in his own being , which is most peculiar to himself , a power to produce all whatsoever being , excellency and perfection is to be found in all the whole creation . for there can be nothing which either is not , or arises not from , what was of it self . and therefore that he is an absolutely , universally , and infinitely perfect being , and therefore that life , knowledge , wisdom , power , goodness , holiness , justice , truth , and whatsoever other conceivable excellencies , do all in highest perfection , belong , as necessary attributes , unchangeably and without possibility of diminution unto him . and all which his own word ( agreeably to the plain reason of things ) doth in multitudes of places ascribe to him ; as you that are acquainted with the bible cannot but know . you must therefore conceive of him , as the all in all. so great , so excellent , so glorious a one he is , to whom you are to surrender and yield your selves . you are to conceive of him as most essentially one , for there can be but one all. and so his word teaches you to conceive . hear , o israel ! the lord our god is one lord , deut. 6. 4. we know there is no other god but one , &c. 1 cor. 8. 4 , 5 , 6. your thoughts therefore need not be divided within you , nor your minds hang in doubt , to whom you are to betake and yield your selves : there is no place or pretence for halting between two opinions . he most righteously lays the sole claim to you , a just god and a saviour , and there is none besides him , isa. 45. 21. ( and so we are told often in that and the foregoing chapters . he whose far-discerning eye projects its beams every way , and ranges thorough all infinity , says , he knows not any , ch . 44. 8. ) yet again you are to conceive of him as three in one ; and that in your yielding your selves to him ; as the prescrib'd form , when this surrender is to be made in baptism , directs ; which runs thus , in the name of the father , son , and holy ghost , matth. 28. 19. you are not to be curious in your enquiries beyond what is written in this matter , how far the subsistents in the godhead are three , an in what sense one ; they cannot be both in the same sense . but there is latitude enough to conceive how they may be distinct from each other , and yet agree in one nature ; which in none of them depending upon will and pleasure , sets each of them infinitely above all created being ; which for the divine pleasure only was and is created , rev. 4. 11. and that we so far conceive of them as three , as to apprehend some things spoken of one , that are not to be affirm'd of another of them , is so plain , of so great consequence , and the whole frame of practical religion so much depends thereon ; and even this transaction of yielding up our selves ( which must be introductive , and fundamental to all the rest ) that it is by no means to be neglected in our daily course , and least of all in this solemn business , as will more appear anon . in the mean time , set this ever blessed , glorious god , the father , son , and holy ghost before your eyes , as to whom ( thus in himself consider'd ) you are now to yield your selves . 2. you must conceive of him according to the relations which he bears towards you , partly before your yielding your selves to him , and partly in and upon your doing it . that is , 1. before you do any such thing , you must conceive of him , as 1. your creator , the author of your beings , of whom , and through whom , and to whom all things are . he that made you , demands you for himself . you are required to yield your selves to him that gave you breath . 2. as the continual sustainer of your being ; and who renews your life unto you every moment ; in whom you live , and move , and have your being continually ; so that if he should withdraw his supports , you immediately drop into nothing . but these are things common to you with all other creatures ; and signifie therefore his antecedent right in you , before you have yielded your selves , upon which you ought to do it , and cannot without great injustice to him decline doing it . there are other considerations also you ought to entertain concerning him in this your yielding your selves to him , viz. of some things which are partly and in some sense before it , and which it supposes , but which partly also , and in a more especial sense would follow and be inferr'd by it . principally , this fourfold consideration you should have of him in your yielding your selves to him , viz. as your owner , your teacher , your ruler , and your benefactor , and all these with the addition of supream , it being impossible he should have a superior ; or that there should be any one above him in any of these . and he is in some sense all these to you before you can have yielded your selves ( as may in great part be collected from what hath been already said ; ) but when you yield your selves to him , he will be all these to you in a far higher , nobler , and more excellent sense ; and you are to yield your selves to him as such , or that in your so doing , he may actually become such to you . 1. as your owner : the god whose you are ( as the apostle speaks , act. 27. 23. and whom , as it there follows , and is naturally consequent , you are to serve . ) you were his by a former right , as all things , being made by him , are . but you are to yield your selves to him , that you may be more peculiarly his , in a sense more excellent in it self , and more comfortable to you ; as exod. 19. 5. if you will obey — you shall be to me a peculiar treasure above all people , for all the earth is mine . of such as fear him , the great god says , they shall be mine in the day when i make up my jewels , mal. 3. 17. your yielding your selves adds nothing to his right in you ; you therein only recognize , and acknowledge the right he had in you before , but it adds to you a capacity and qualification , both by the tenour of his gospel-covenant , and in the nature of the thing , for such nobler uses as otherwise you cannot serve for . as the more contemptible lumber about a man's house may be as truly his , as the most precious things ; but neither doth he intend , nor can such meaner things admit to be the ornaments , either of his person , or his house . the great god intends his devoted peculiar people to be to him a crown and royal diadem , ( isa. 62. 3. ) when he puts away the wicked of the earth like dross , psal. 119. v. 119. in a great house there are not only vessels of silver and gold , but also of wood , and of earth , 2 tim. 2. 20. but 't is only the purged and sanctified soul ( which is also a self-devoted one ) that shall be the vessel unto honour , being made meet for the master's use , and prepared to every good work , v. 21. persons and things acquire a sacredness by being devoted to god. persons especially , that can and do devote themselves , are highly ennobled by it ; he hereupon ( besides their relative holiness ) really more and more sanctifies and frames them for his own more immediate service and communion . of such a people he tells us , that he hath formed them for himself , and they shall praise him ; and to them he saith ( intending it manifestly in the more eminent sense ) thou art mine , isa. 43. 1 , 7 , 21. such may with a modest and humble , but with a just confidence freely say , i am thine , save me — psal. 119. 94. in yielding your selves consider therefore first , that he is your owner by an unquestionable former right , and let that effectually move you to do it with all your hearts . for will you not give him his own ? when you account duty to your prince obliges you to give to caesar the things that are caesar's , will you not give god the things that are god's ? and will you not know him for your owner ? the oxe knows his owner , isa. 1. 3. or will it satisfie you to be in no other kind his , than brutes and devils are , that either through an incapacity of nature cannot acknowledge him , or through a malignity of nature will not ? o yield your selves , with humble desire and expectation that he will vouchsafe otherwise to own you ! 2. as your teacher ; so indeed he also is to all men , tho' they never yield themselves to him . he that teaches man knowledge , shall not he know ? psal. 94. 10. there is a spirit in man , and the inspiration of the almighty gives him understanding . yea and inferiour creatures , as they all owe their natures , and peculiar instincts to him , may be said to have him for their teacher too . but will it content you to be so only taught by him ? there is another sort of teaching , which , if you yield your selves to him as your great instructor , he will vouchsafe unto you . the things you know not , and which it is necessary you should know , he will teach you , i. e. such things as are of real necessity to your true and final welfare , not which only serve to please your fancy , or gratifie your curiosity . for his teaching respects an appointed , certain end , suitable to his wisdom and mercy , and to the calamity and danger of your state . the teaching requisite for perishing sinners , was , what they might do to be saved . and when we have cast about in our own thoughts never so much , we have no way to take but to yield our selves to god , who will then be our most undeceiving guide . to whom it belongs to save us at last , to him only it can belong to lead us in the way to that blessed end . many anxious enquiries , and fervent disputes there have been , how one may be infallibly assur'd of the way to be sav'd . they are to be excus'd who think it not fit , but upon very plain grounds , to venture so great a concernment ; or to run so great a hazard in a meer complement to any man , or party of men . confident expressions , as , my soul for yours , and such like , signifie nothing with a cautious considering man , except that such as them care as little for his soul as their own . the papal infallibility some would have us trust to at a venture , & would make us think it rudeness to doubt it ; when no body stands upon good manners in endeavouring to escape a ruine ; when a great part of their own communion trust not to it * . and some of them have written strongly against it † . the accurate stating and discussing of the controversie , how far , or in what sense any such thing as infallible light may belong to the christian church , are not fit for this place , nor for a discourse of this nature . 't is enough now to say that this claim hereof to the pope or bishop of rome , as such , 1. cannot be prov'd . 2. may be plainly disprov'd . 1. it cannot be prov'd . for since no principles of common reason are pretended sufficient to prove it of any man , or of him more than another , it must be prov'd by supernatural revelation , if at all . but in the written word of god there is no such thing . pretences from thence are too vain to be refuted or mention'd . and if any other revelation should be pretended , 't will be a new , and as impossible a task to prove the divinity of that revelation , so as to infer upon the world an obligation to believe it . nor is it necessary to insist upon this ; because , 2. it may be plainly disprov'd ; for the same thing cannot be both true and false . and it sufficiently disproves such a man's infallibility , or the impossibility of his erring , that it can be evidently prov'd he hath err'd . as when he hath determined against the express word of christ , forbidding them ( to take one or two instances among many ) to drink of the eucharistical cup , whom he hath commanded to drink of it . or ( to mention a more important one ) when believers in christ , or lovers of him , are pronounced damned , who he hath said shall not perish , but have everlasting life , and the crown of righteousness . or when on the other hand pardon of sin and eternal life are pretended to be given to such , whom the evangelical law condemns to death . when one to whom this priviledge hath been asserted to belong , hath determined against another , to whom upon the same grounds it must equally belong . as 't is well known in the christian church , that pope might be alledged against pope , and one papal constitution against another . not to insist on what might be shewn out of their own history , that the same pope hath , being so , chang'd his judgment in a point of doctrine , and left us to divine when he was the fallible , and when the infallible pope . and again , when there have been determinations against the common uncorrupted senses of mankind , as that what their sight , and touch , and tast assures them is bread , is said to be the flesh of an humane body . for if you cannot be sure of what both your own , and the sound senses of any other man would tell you , you can be sure of nothing at all : you cannot be sure you see one another , or hear me speaking to you ; nor be sure when you heard the transforming words , this is my body ; or much less that they were ever spoken , if you heard them not ; or that that was bread and not a stone , or a piece of clay that is pretended to be transubstantiated by them . the foundation of all certainty were upon these terms taken away from among men on earth ; and upon the same common grounds upon which it is pretended you ought to believe that which is shewn or offered you to be the flesh of a man , and not bread any longer , you must believe or judge the quite contrary , that it is bread still , and not flesh , and consequently that he is far from being infallible , but doth actually err , upon whose authority you are directed to believe otherwise . and indeed the claimed infallibility is by this sufficiently disprov'd , that there is no imaginable way of proving it . for if there were any such thing , it must be by god's own immediate gift , and vouchsafement ; how otherwise should a man be made infallible ? and if so , it must be for an end worthy of a wise and a merciful god ; whereupon for the same reason , for which he should have made such a man infallible , he should have made it infallibly certain to other men , that he hath made him so . whereas there is no one point wherein his infallible determination can be pretended to be necessary , against which there is more to be said than against the pretence it self of his infallibility ; nor for which , less is to be said than can , with any colour , or without highest and most just contempt be said for it . the most weighty thing that i have known alledg'd is , the great expediency of an infallible judge . but if we will think that a good way of arguing , that things are in fact so or so , because we can fancy it would be better if they were ; we may as well prove that all mankind are sincere christians , or there is no sin in the world , nor ever was , and a thousand things besides in the natural world , that never were , or will be , because it appears to us 't would be for the better . so much is the follishness of man wiser than god. besides , that sanctity must be judg'd as necessary to the final salvation and felicity of the souls of men as orthodoxy , or exemption from doctrinal errour , by all , with whom either christian religion , or common reason signifies any thing . for the same reason therefore for which it can be thought necessary god should have put it into the power of any man to make others not err , he should have put it equally into his power to make them holy , to renew and change their hearts and lives . but what man hath this power ? and one would reasonably expect , if either were , that both powers should be lodg'd in the same man ; which if they should pretend , who assert the other unto one man , their own histories might make them blush , unless they can think it more probable that he can and will effectually sanctifie another , and make him holy , who is himself most infamously impure and unholy , than that he can secure another from erring in matters of doctrine , who cannot secure himself . but then it may be said , if such sure light and guidance is not to be found or had from one man , it must be from some community or body of men in the christian church . for , can it be thought god should have taken care to settle a religion in the world , on purpose for the saving of mens souls , that yet affords no man any certainty of being saved by it ? i answer , yes , there is a certain , undeceiving light afforded by it to the whole body of sincere christians sufficient , and intended , not to gratifie a vain humour , but to save their souls , and which you can only , and may confidently expect by yielding your selves to god as your teacher . as it cannot agree with the absolute perfection of his nature to be himself deceiv'd in any thing , it can , you may be sure , as little agree with it to deceive you , or let you mistake your way , in the things wherein he hath encourag'd and induc'd you to commit and entrust your selves to his conduct and guidance : will he let a soul wander and be lost , that hath entirely given up it self to be led and taught by him ? his word hath at once exprest to you his nature , and his good-will towards you , in this case . good and upright is the lord , therefore will he teach sinners in the way , psal. 25. 8. but what sinners ? the next words tell you , the meek ( self-resigned ones , humble , teachable learners ) he will guide in judgment , or with judgment ( as that particle admits to be read ) he will guide them judiciously , and surely , so that your hearts need not misgive , or suspect , or doubt to follow ; the meek will he teach his way , v. 9. who would not wish and be glad to have such a teacher ? you shall know ( how express is his word ! ) if you follow on to know the lord ; for , his going forth is prepared as the morning , hos. 6. 3. you do not need to devise in the morning how to create your own light , 't is prepar'd and ready for you ; the sun was made before you were , and it keeps its course , and so constantly will god's own light shine to you , without your contrivance or care , for any thing but to seek , receive it , and be guided by it . know your advantage in having such a teacher . 1. he will teach you inwardly ; even your very hearts , and so as his instructions shall reach the center , the inmost of your spirits . god that made light to shine out of darkness , hath shined into our hearts , &c. 2 cor. 4. 6. and when that holy good man , had been solacing himself with highest pleasure in considering this , that god was his portion , so contentful and satisfying a one , that he cannot forbear saying , the lines are fall'n to me in pleasant places , and i have a goodly heritage , psal. 16. 5 , 6. he presently adds , i will bless the lord who hath given me counsel ; q. d. i should never else have thought of such a thing : it had never come into my mind to think of chusing god for my portion . i should have done like the rest of the vain world , have follow●d shadows all my days . my reins also instruct me in the night season . he will so teach you , as to make you teach your selves , put an abiding word into you , that shall talk with you when you sit in your houses , and walk by the way , and when you lie down , and when you rise up , and whereby you shall be enabled to commune with your own hearts upon your beds , while others sleep , and revolve , or roll over in your minds , dictates of life . you will not need to say , who shall ascend into heaven , to bring down christ from above ? or , who shall descend into the deep , to bring christ again from the dead ? for the word will be nigh thee , not in thy mouth only , but in thine heart , &c. you will have in you an ingrafted word , and the law of your god will be in your heart , so as none of your steps shall slide . this is our lord 's own interpretation of divers words of the prophets , that in the days of the more general diffusion of holy , vital , light , which was to be after his own appearance in the world , they shall be all taught of god , john 6. 45. i. e. so as to have their hearts inclin'd towards himself , and drawn to him , as the reference of these words to those of the foregoing verse shews . wherein , 2. lies your further advantage , that by him you shall be taught effectually . other teaching , as it doth but reach the ear , or only , at the most , beget some faint notions in the mind , that you are little the better for , his shall produce rea fruit ; he is the lord your god who teaches you to profit ; and who by gentle and unforcible , but by most prevailing insinuations , shall slide in upon your spirits , win them by light and love , and allure them to a compliance with what shall be in the end safe and happy for your selves . he will instruct you , tho' not with a violent , yet with a strong hand , so as not to lose his kind design . others teach you , and leave you what they found you ; convinc't perhaps , but not chang'd ; unable to resist any ill inclination , or your disinclination to that which was good . power will accompany his teaching ; a conquering power that will secretly constrain and captivate your hearts ; and how pleasant a victory will that be to your selves ! o the peace and joy you will find springing up within you , when once you feel your selves overcome ! the most that a man can say to you is , what the prophet samuel once said , ( so great , and so good a man ) god forbid i should sin against the lord in ceasing to pray for you ; but i will teach you the good and the right way : he could only shew that way , and pray that god would do the rest ; which implies god only can so teach it you , as to make you walk in it . i am not persuading you to slight humane teaching ; you will need it ; and 't is among the gifts which your glorious redeemer being ascended on high hath given to men , viz. pastors and teachers . but understand their teaching to be only subordinate , and ministerial . without , or against god , you are to call no man master , or teacher upon earth . and thus far their teaching is to be regarded , as it agrees , 1. with what god doth inwardly teach you , by that common light which shines in every man 's own bosom , that with a sincere mind , attends to it , and which is too little attended to . there are truths too commonly held in unrighteousness , seated generally in the minds and consciences of men ; by which , tho' they have not another law , they are a law to themselves ; and for the stifling and resisting whereof , the wrath of god is revealed from heaven against them . and from such truths they might infer others , and where god affords external helps , come to discern a sure ground whereupon to understand that what is contained besides in the frame of christian doctrine is true ; being enabled to judge of the evidences that prove the whole revelation thereof to be from god ; and nothing being in it self more evident than that what he hath revealed is true . and withal god is graciously pleased to shine into minds that with upright aims set themselves to enquire out and understand his mind ; and so farther light comes to be superadded to that which is common . now take heed how you neglect what a man teaches you , agreeably to that inward light which is already ( one way or other ) in your own minds and consciences . hither in some part , and in great part we are to appeal in our teaching you : so the more early christian teachers did ; not handling ( say they ) the word of god deceitfully , but by manifestation of the truth commending our selves to every man's conscience in the sight of god. in the most deeply fundamental things that concern your practice every day , we may appeal to your selves , and your own consciences . if we say to you , ought you not to live according to his will that gave you breath ? should you not above all things fear and love , and trust and obey him that made you and all things ? should you not do as you would be done unto ? should you not take more care for your immortal souls , than for your mortal flesh ? you must every one say , i believe in mine own conscience this is so . if i appeal to you in the very thing i am speaking of , should you not yield your selves to god whose creatures you are ? i doubt not you will any of you say , i think in my very conscience i should . we have you witnesses against your selves , if you will not hear us in such things . and again , it being a matter very capable of plain proof , that those writings which we call the holy scriptures , were from god , our teaching ought so far to be regarded by you as , 2. we can manifest to you that it agrees with the scriptures . and we are sure he will never teach you inwardly against what he hath there taught . will the god of truth say and unsay the same thing ? that were to overthrow the design of all his instructions , and to subvert the authority which he requires men to reverence . no man could expect to be regarded on such terms . and by this rule freely examine all that we teach you , as our saviour directed the jews to do , john 5. 39. and for the doing whereof , the apostle commended the berean christians , acts 17. 11. and we have here the same advantage at length , tho' not so immediately , upon your consciences ; which cannot but judge that whatsoever is found in that word which you confess to be divine , must be most certainly true . and if within such limits you take the help of men for your instruction ; having yielded your selves to god as your supream and highest teacher , you are upon safe terms . only be sincere in listening to his dictates , whether internal or external . let not a prepossest heart , or vicious inclination be their interpreter . if any man will do his will , he shall know of the doctrine whether it be of god , &c. john 7. 17. 3. you must consider god , in your yielding your selves , as your sovereign ruler . for to whom you yield your selves servants to obey , his servants you are to whom you obey ; as by v. 16. tho' teaching and ruling may be diversly conceiv'd of , they cannot be separate in this case . the nobler and final part of god's teaching you , is teaching you your duty ; what you are to practise and do . and so when he teaches you , he commands you too ; and leaves it not arbitrary to you whether you will be directed by him or no. what is his by former right , and by after-consent , and self-resignation , shall it not be govern'd by him ? if it be a subject capable of laws and government , as such consent shews it to be ? your yielding your selves to god is not an homage but a mockery , if you do it not with a resolution to receive the law from his mouth : and that wherein soever he commands , you will to your uttermost obey . but in this , and the other things that follow , my limits constrain me unto more brevity . only let not this apprehension of god be frightful , yea let it be amiable to you , as in it self it is , and cannot but be to you , if you consider the loveliness of his government , the kind design of it , and how suitable it is to the kindest design ; that it is a government first and principally over minds , purposely intended to reduce them to an holy and peaceful order , wherein it cannot but continue them , when that kingdom comes to be setled there ; which stands in righteousness , peace , and joy in the holy ghost , and all the laws whereof are summ'd up in love ; being such also as in the keeping whereof there is great reward . 4. you are to consider him , and accordingly to yield your self , as your greatest benefactor , or rather as your best and supream good . indeed you cannot sever his being your ruler from his being your benefactor ( more than his being your teacher from his being your ruler ) when the tendency and design of his government is understood . for it is a very principal part of our felicity to be under his government , and he doth you the greatest good by ruling you , when otherwise nothing is more evident than that you would run your selves into the greatest of evil , and soon be most miserable creatures . you are now so far happy as you are subject to his government , and that which it aims at is to make you finally and compleatly happy . for it is the design of his government , not only to regulate your actions , but your inclinations , and principally towards himself . you have been alienated from the life of god , were become strangers to him , yea and enemies in your very minds ; for the carnal mind is enmity against god. the very business of his government is in the first place to alter the temper of your minds ; for continuing carnal , they neither are subject to the law of god , nor can be , as the same place tells you . therefore if his government take place in you , and you become subject , you become spiritual , the law of the spirit of life , having now the possession and the power of you . nor was it possible he should ever be an effectual benefactor to you , without being thus an over-powering ruler , so do these things , run into one another . to let you have your own will , and follow your carnal inclination , and cherish and favour you in this course , were to gratifie you to your ruine , and concur with you to your being for ever miserable : which you may see plainly if you will understand wherein your true felicity and blessedness must consist , or consider what was intimated concerning it , in the proposal of this head ; that he is to be your benefactor , in being to you himself , your supream and only satisfying good. he never doth you good effectually and to purpose , till he overcome your carnal inclination . for while that remains , will you ever mind him ? can you love him ? desire after him ? or delight in him ? the first and most fundamental law which he laies upon you is , that you shall love the lord your god with all your heart , and soul , and mind , and might . what will become of you if you cannot obey this law ? this world will shortly be at an end , and you must , 't is like , leave it sooner ; you are undone , if your hearts be not before-hand so framed as that you can savour and take complacency in a better and higher good. you will shortly have nothing left you but himself ; you will be pluckt away from your houses , and lands , and friends , and all your outward comforts ; and now in what a case are you , if you can take no pleasure or satisfaction in god! you are therefore to yield up your self to him in full union , as with your most grateful and delectable good ; with this sense possessing your soul , whom have i in heaven but thee ? or whom on earth can i desire besides thee ? and thus you are to look upon god in your yielding your selves to him . you are to yield your selves to his claim as your rightful owner . to his instruction , as your undeceiving teacher . to his government , as your gracious , sovereign ruler . and to the enjoyment of him , as your best and most satisfying good. or your self-communicating benefactor . but it also concerns you to have distinct and right thoughts of the state of your case , and how things are between him and the sons of men , that you may duly apply your selves to him in so great a transaction . the gospel under which you live tells you , he treats with men in and by a mediator , his own son , who came down into this wretched world of ours , in great compassion to our miseries , and took our nature , was here on earth among us an incarnate god. god manifested in the flesh . because we were partakers of flesh and blood , he took part with us likewise of the same , and in that nature of ours died for us , to make way that we might yield our selves to god , and be accepted . no man now comes to the father but by him . he must be acknowledged with great reverence ; and a most profound homage must be rendered to him . he that denieth the son hath not the father . and it being his pleasure , to treat with us by his son , and the case requiring that we apply our selves to him , we are to take notice of him according to those capacities wherein scripture represents him to us . and it represents him agreeably to those same notions according to which we have shewn we are to consider god the father in this matter ; so as that christ being the mediator between him and us , when we yield our selves to him ultimately , and finally , under the notions that have been mention'd , we are first to yield our selves to his son , christ jesus our redeemer , under the like notions . for , 1. being to yield our selves to god as our owner , we must know , the father hath given all things into the hands of the son , john 13. 3. and that he is lord of all , acts 10. 36. which , in the first sense , signifies him to be , by the father's constitution , the owner of all things , even as he is the redeemer . for , he therefore died and rose again , that he might be lord of dead and living ; i. e. of both worlds ; agreeably to what he himself speaks immediately upon his resurrection from the dead ; all power is given to me both in heaven and earth , matth. 28. 18. 2. and for those other notions of god under which we have shewn , we are to yield our selves to him , as our teacher , ruler , and benefactor , they correspond to that threefold office of christ , of which you cannot but have heard much , viz. of prophet , king , and priest , so that we are to commit our selves to him , when we yield our selves to god , as a teacher come forth from god , and who reveals him to us whom no man hath seen at any time : as one that must reign over us , and over the greatest on earth , luke 19. 14. and 27. psal. 2. 6 , 7 , 8 , 9 , 10. and by whom we are to be reconcil'd to god , and restor'd to the enjoyment of him , rom. 5. 11. and because our blind minds , and perverse hearts need light and grace from above , to direct and encline us hereto , therefore hath the spirit of the father and the son a great work to do in us to this purpose . whereupon we are to yield our selves to that blessed spirit also , as our enlightner , and sanctifier ; which our being directed to walk in the spirit , gal. 5. 25. and our being told that they that have not the spirit of christ are none of his , rom. 8. 9. and , that as many as are the sons of god , are led by his spirit , v. 14. do plainly shew . you see then we are to yield our selves to god , the father , son , and holy ghost , which also our having those great names , nam'd upon us in our baptism ( as we before told you ) doth import . and how necessary all this is , you will see , if 2. we consider how we are to look upon our selves in this transaction ; i. e. 1. we are to consider our selves as god's creatures , being , as you have heard , to consider him as our creator ; and so we must reckon we owe our selves to him , and do but yield him what we owe , and what was his before . for , how can you but be his , who of his meer pleasure hath rais'd you out of nothing ? 2. we must remember we have been apostate creatures , such as had faln , and revolted from him ; and so our yielding our selves to him , is a giving our selves back to him , having injuriously withdrawn and with-held our selves from him before . and because the injury was so great as we could never make any recompence for , therefore it was necessary such a mediator should be appointed between god and us , for whose sake only we can expect to be accepted when we yield our selves . so great a majesty was not to be approacht by offending creatures without so great a days-man , and peace-maker . 3. we must consider our selves as impure , and every way unfit for the divine presence , service , and converse , and who did therefore need the power of the holy ghost to be put forth upon us to make us fit ; and that therefore our case required we should put our selves into such hands for that purpose . 4. we are to consider our selves as under the gospel , as sinners invited and call'd back to god ; as such whose case is not desperate ; or who need to abandon our selves to ruine , tho' we have greatly offended , as if there were no hope . we are to consider our selves with distinction from the condition of other faln creatures . the angels that fell and kept not their first station , have no gospel sent to them to invite them back , and persuade them again to yield themselves to god ; you have . into what a transport should this thought put you ! how should it mollifie you ! oh what a yielding temper and disposition of spirit should it work in you towards this gracious call , and just challenge , which the great god now gives you , and makes unto you ! thus far then you see how you are to consider god and your selves in this your yielding your selves to him . you are now next to consider , 2. what your yielding your selves to god according to such considerations must include , or be accompanied with . for it is not reasonable to think you have no more to mind in this matter , than only what is contained in the bare abstract nature of such an act ; but looking upon your case in its circumstances , and considering the state of things between god and you , it greatly concerns you to see to it , that the matter be suitably carried to this state of your case . whereupon , 1. your yielding your selves to god must be accompani'd with very deep and serious repentance . 't is a most penitential surrender you are now to make of your selves to him ; for you are to remember that you are but now coming back out of a state of apostacy from your sovereign and most rightful lord. yea tho' you are but renewing your surrender of your selves , having done somewhat herein before , you are yet to consider this was your case ; and perhaps some never have yet seriously thought of any such thing , but liv'd in this world hitherto as if you were your own , and there were no lord over you : o then with what inward remorse , with what brokenness of heart , with what relentings and self-accusings should this thing now be done ! you should come , smiting upon the thigh , and saying within your selves , what have i done ? so long lord , have i liv'd in this world of thine , which thou mad'st , and not i , as if i might do in it , and with my self , what i pleas'd ? i have usurpt upon thy unquestionable right in me , have liv'd to my self , and not to thee ; i am now convinced this was a very undutiful , unlawful way of living . let him hear you ( as he once heard ephraim , or shall do ) bemoaning your selves , and saying , turn me and i shall be turned , thou art the lord my god , &c. how can you think of yielding your selves now at length to god , without being deeply sensible of your having deferr'd it so long , and that you have not done it sooner ? and how great the iniquity was of your former course ? that you have all this while committed a continual robbery upon him that gave you breath . will a man rob god ? and if you say , wherein have i robbed him ? you have rob'd him of your self , a greater thing than of tythes and offerings . and this robbery was sacriledge . for every thing due and devoted to god , hath a sacredness upon it ; and consider , were you not , upon his just claim , in your baptism devoted to him ? how should this startle you ? you have constantly alienanated from him a sacred thing ! you have been in a continual contest with him about one of the highest rights of his sovereignty , yea and of his godhead , for to that , nothing is more peculiar , than to be lord of all . so that the controversy between him and you hath been , who shall be god ? you have refus'd him his own creature ; how high a crime was this ? know then you have been a great transgressor , a grievous revolter , and now therefore yield your self to him with a melting broken heart , or you do nothing . 2. it must be done with great deliberation ; not as the meer effect of a sudden fright . what is done in a rash haste , may be as soon undone . leisurely consider , and take the whole compass of the case ; weigh with your selves the mentioned grounds upon which you are to yield your selves , and the ends you are to do it for , that things may be set right between him and you , that you may return into your own natural place and station , that you may be again stated in that subordination to your sovereign lord which fitly belongs to you ; that he may have his right which he claims , and you the mercy which you need . here is place for much consideration . and when israel is complain'd of as less willing to acknowledge god for his owner and master , than the oxe and ass were to acknowledge theirs , all is resolved into this , that the people did not consider , isa. 1. 3. it must be done with judgment , which is the effect of such consideration . when all things have been well weigh'd that belong to this case , then let this formed judgment pass , lord , i ought to be thine , and no others . say to him hereupon , with a convinced judgment and conscience , o god , i surrender my self , as now seeing none hath that right in me that thou hast ; when the love of christ becomes constraining upon souls , it is because they thus judge , that they ought no longer to live to themselves , but to him , &c. 2 cor. 5. 14. 15. these things last mentioned will imply a rectifi'd mind , which must be ingredient into this transaction , else it will be defective throughout . 4. it must be done with a fulness of consent ; and herein it chiefly consists , when the soul says , lord , i am now most entirely willing to be thine : this is your yielding your selves . and hereby the covenant is struck between god and you ; which consists in the expressed consent of the parties covenanting in the matters about which the covenant is . this covenant is about the parties themselves , who covenant , as the conjugal covenant is , which resembles it ; viz. that they shall be one anothers . god hath exprest his consent in his word and gospel , making therein the first overture to you . when you rejoyn your own consent , the thing is done : this being the sum of his covenant , i will be your god , and you shall be my people , as in many places of scripture it is gathered up . when therefore , as god hath openly testified his willingness to be their god who shall accept , and take him to be so , you also are willing , and do consent too , you do now take hold on his covenant , matters are agreed between him and you ; and you may take those words as spoken to you particularly ; i have entred into covenant with thee , and thou art become mine , ezek. 16. 8. but then you must take notice that this is to be done with a full consent , which that is said to be which determines you , tho' it be not absolutely perfect . no grace in any faculty is perfect in this life . but as in humane affairs , that will is said to be full , which is the spring of answerable following actions , so it is here . if a man have some inclination to do this or that , and do it not , it goes for nothing ; if he do it , his will is said to be full , tho' he have some remaining disinclination . you may be said to yield your selves to god , with a full consent , when you live afterwards as one devoted to him . 5. your yielding your selves to god must carry life in it , as the following words signifie ; yield your selves to god as those that are alive from the dead . it must be a vital act , and have vigour in it . you must be capable of making that true judgment of your case , as 't is v. 11. of reckoning truly that you are dead to sin , but alive to god through jesus christ. do it as feeling life to spring in your souls towards god in your yielding your selves to him . what! will you offer god a carcass ? not the living sacrifice , which you see is required , rom. 12. 1. beg earnestly for his own spirit of life and power , that may enable you to offer up a living soul to the living god. 6. there must be faith in your yielding your selves . for it is a committing , or entrusting your selves to god , with the expectation of being sav'd , and made happy by him . so scripture speaks of it , 2 tim. 2. 12. i know whom i have believed ( or trusted ) and that he is able to keep what i have committed to him against that day . 't is suitable to the gracious nature of god , to his excellent greatness , to his design , to the mediatorship of his son , to his promise and gospel-covenant , and to your own necessities , and the exigency of your own lost , undone state , that you so yield your selves to him , as a poor creature ready to perish , expecting , not for your sake , but his own , to be accepted , and to find mercy with him . you do him the honour which he seeks , and which is most worthy of a god , the most excellent , and a self-sufficient being , when you do thus . you answer the intendment of the whole gospel-constitution , which bears this inscription , to the praise of the glory of his grace , &c. 't is honourable to him when you take his word , that they that believe in his son , shall not perish , but have everlasting life . you herein set to your seal that he is true , and the more fully , and with the more significancy , when upon the credit of it you yield your selves , with an assurance that he will not destroy or reject a poor creature that yields to him , and casts its self upon his mercy . 7. another ingredient into this yielding of your selves must be love. as faith , in your yielding your selves to god , aims at your own welfare and salvation ; so love , in doing it , intends his service , and all the duty to him you are capable of doing him . you must be able to give this as the true reason of your act , and to resolve it into this principle ; i yield my self to god , because i love him , and from the unfeigned love i bear to him ; to tell the world ; if there were occasion , he hath captivated my heart with his excellencies and his love , and hereupon having nothing else , i tender my self to him , to tell himself , lord , thou knowest all things , thou knowest that i love thee ; and because i do , i present my self to thee ; 't is all i can do . i wish my self ten thousand times better for thy blessed sake ; and if i had in me all the excellencies of many thousand angels , i were too mean a thing , and such as nothing but thy own goodness could count worthy thine acceptance ; because i love thee , i covet to be near thee , i covet to be thine , i covet to lead my life with thee , to dwell in thy presence ; far be it from me to be as without thee in the world as heretofore . i love thee , o lord , my strength , because thine own perfections highly deserve it , and because thou hast heard my voice , and hast delivered my soul from death , mine eyes from tears , and my feet from falling , and i yield my self to thee , because i love thee . i make an offer of my self to be thy servant , thy servant , o lord , thou hast loosed my bonds ; and now i desire to bind my self in new ones to thee , that are never to be loosed . and you can make no doubt but that it ought to be done therefore with dispositions and a temper suitable to the state you are now willing to come into , that of a devoted servant ; viz. 8. with great reverence and humility . for , consider to whom you are tendering your self ; to the high and lofty one that inhabiteth eternity : to him that hath heaven for his throne , and earth for his footstool ; and in comparison of whom all the inhabitants of the world are but as grashoppers , and the nations of the earth as the drop of a bucket , and the dust of the balance , &c. yea to him against whom you have sinn'd , and before whose pure eyes , you cannot , in your self , but appear most offensively impure ; so that you have reason to be ashamed and blush to lift up your eyes before him . 9. and yet it surely ought to be with great joy and gladness of heart , that he hath exprest himself willing to accept such as you , and that he hath made you willing to yield your selves . the very thought should make your heart leap and spring within you , that he should ever have bespoken such as we are to yield our selves to him ! when he might have neglected us , and let us wander endlesly , without ever looking after us more . how should it glad your hearts this day , to have such a message brought you from the great god , and which you find is written in his own word , to yield your selves to him ! should not your hearts answer with wonder ; and blessed lord ! art thou willing again to have to do with us ! who left thee having no cause , and who returning can be of no use to thee ! o blessed be god that we may yield our selves back unto him ! that we are invited and encourag'd to it . and you have cause to bless god , and rejoyce , if this day you feel your heart willing to yield your selves to him , and become his . do you indeed find your selves willing ? you are willing in the day of his power . this is the day of his power upon your hearts . many are call'd and refuse ; he often stretches out his hands , and no man regards . perhaps you have been call'd upon often before this day to do this same thing , and neglected it , had no heart to it ; and he might have said to you ; now i will never treat with you more ; if you should call , i will not hear ; if you stretch out your hands , i will not regard it , but laugh at your destruction , and mock when your fear cometh . but if now he is pleased to call once more , your hearts do answer ; lord , here we are , we are now ready to surrender our selves ; you may conclude he hath poured out his spirit upon you : the spirit of the lord is now moving upon this assembly , this is indeed a joyful day , the day which he hath himself made , and you ought to rejoyce and be glad in it . when the people in david's days offered of their substance to god for the service of his house , 't is said , the people rejoyced for that they offered willingly : and david , we are told , blessed god before all the congregation — saying , thine , o lord , is the greatness and the power — but who am i , and what is my people , that we should be able to offer so willingly after this sort ? for all things come of thee , and of thine own have we given thee . if you are this day willing to offer your selves , how much is this a greater thing ! and it comes of him , and 't is of his own you are now giving him ; for he had a most unquestionable right in you before . 10. you should do it with solemnity . for , have you ever had a business of greater importance to transact in all your days ? if you were to dispose of an estate , or a child , would you not have all things be as express , and clear , as may be ? and would not they insist to have it so , with whom you deal in any such affair ? and is there not a solemnity belonging to all such transactions ? especially if you were to dispose of your self ; as in the conjugal covenant ? tho' that is to be but for this short uncertain time of life ; so as that the relation you enter into to day , may be by death dissolv'd and broken off again to morrow : how much more explicit , clear , and solemn , should this your covenanting with god in christ be ? wherein you are to make over your soul to him ? and for eternity . you are to become his , under the bond of an everlasting covenant . you are entring a relation never to be broken off . this god is to be your god for ever and ever , and upon the same terms you are to be his . is your immortal soul of less account with you than the temporal concernments of a mortal child , that you are placing out but for a term of years that soon expires ? yea or than a piece of ground , or an horse , or a sheep , about which how punctual and express are your bargains and contracts wont to be ? or are only the matters of your soul , and wherein you have to do with the great god , to be slightly managed ? or to be huddled up in confusion ? or to be slid over in silent intimations ? 't is true , that so express and solemn dealing in yielding and giving up your selves to god , is not needful on his part , who understands sincerity without any expression of yours ; but 't is needful on your part , that a deep and lasting impression may be made upon your spirits ; which if you be sincere , you will not only feel your selves to need , but your own temper and inclination will prompt you to it ; accounting you can never be under bonds strong and sure enough to him : you will not only apprehend necessity , but will relish and tast pleasure in any such transaction with the blessed god , in avouching him to be your god , and your self to be his . the more solemn it is , the more grateful it will be to you . do so then ; fall before his throne ; prostrate your self at his footstool ; and having chosen your fit season , when nothing may interrupt you ; and having shut up your self with him , pour out your soul to him ; tell him you are now come on purpose , to offer your selves to him as his own . o that you would not let this night pass without doing so ! tell him you have too long neglected him , and forgotten to whom you belong'd ; humbly beseech him for his pardon , and that he will now accept of you , for your redeemer's sake , as being through his grace resolv'd never to live so great a stranger to him , or be such a wanderer from him more . and when you have done so , remember the time ; let it be with you a noted memorable day , as you would be sure to keep the day in memory when you became such a ones servant or tenant , or your marriage-day : renew this your agreement with god often , but forget it never . perhaps some may say , but what needs all this ? were we not once devoted and given up to god in baptism ? and is not that sufficient ? to what purpose should we do again a thing that hath once been so solemnly done ? but here i desire you to consider , are you never to become the lords by your own choice ? are you always to be christians , only by another's christianity , not by your own ? and again , have you not broken your baptismal vow ? have you not forgot it for the most part ever since ? i am afraid too many never think of any such matter at all , that ever they were devoted to god by others , but only upon such an occasion as this , to make it an excuse that they may never do such a thing themselves . and consider , were these christian romans on whom the apostle presses this duty never baptiz'd , think you ? read over the foregoing part of the chapter , wherein you find him putting them in mind that they had been baptiz'd into christs death , and buried with him in baptism , and that therefore this was to be an argument to them why they should yield themselves to god ; not why they should not . wherefore our way is now plain and open to what we have further to do , viz. 2. to apply this practical doctrine , and press the precept further upon you , which hath been open'd to you , and prest by parts in some measure already , in our insisting on the several heads , which you have seen do belong to it ; and are one way or other comprehended in it . which will therefore make this latter part of our work the shorter , and capable of being dispatch't in the fewer words ; and with blessed effect , if the spirit of the living god shall vouchsafe to co-operate , and deal with your hearts and mine . shall we then all agree upon this thing ? shall we unite in one resolution , we will be the lords ? shall every one say in his own heart , for my part , i will , and so will i , and so will i ? come now , one and all . this is no unlawful confederacy , 't is a blessed combination ! come then , let us join our selves to the lord in a perpetual covenant , not to be forgotten . with whatsoever after-solemnity , you may renew this obligation , and bond of god upon your souls , as i hope you will do it , every one apart , in your closets , or in any corner , and you cannot do it too fully , or too often ; yet let us now all resolve the thing ; and this assembly make a joint-surrender , and oblation of it self to the great god our soveraign rightful lord , through our blessed redeemer and mediator , by the eternal spirit , ( which i hope is breathing and at work among us , ) as one liuing sacrifice , as all of us , alive from the dead , to be for ever sacred to him ? o blessed assembly ! o happy act and deed ! with how grateful and well-pleasing an odour will the kindness and dutifulness of this offering ascend , and be received above ! god will accept , heaven will rejoice , angels will concur , and gladly fall in with us . we hereby adjoin our selves in relation , and in heart and spirit , to the general assembly , to the church of the first-born ones written in heaven , to the innumerable company of angels , and to the spirits of just men made perfect , and within a little while shall be actually among them . is it possible there should be now among us any dissenting vote ? consider , 1. 't is a plain and unquestionable thing you are prest unto : a thing that admits of no dispute , and against which you have nothing to say , and about which you cannot but be already convinc't . and 't is a matter full of danger , and upon which tremendous consequences depend , to go on in any practice , or in any neglect , against a conviction of judgment and conscience . for your own heart and conscience must condemn you if you consider , and it betrays you if you consider not . how fearful a thing is it for a man to carry his own doom in his own bosom ! to go up and down the world with a self-condemning heart , if it be awake , and which if it be not , yet cannot sleep always , and must awake with the greater terror at length . and in so plain case 't is most certainly gods deputy , and speaks his mind ; if our hearts condemn us , god is greater than our hearts , &c. 2. 't is that therefore the refusal whereof none of you would avow . who among us can have the confidence to stand forth and say , i will be none of the lords ? would any man be content to go with this writ upon his forehead from day to day ? and doth not that signifie such a refusal to be a shameful thing ? that must needs be an ill temper of mind which one would be asham'd any one should know . 3. and 't is a mean thing to dissemble , to be willing to be thought , and counted what we are not , or to do what in truth we do not . 4. and considering what inspection we are under , 't is a vain thing . for do we not know that eyes which are as a flame of fire , behold us , and pierce into our very souls ? do we not know all things in us are naked and manifest to him with whom we have to do ? and that he discerns it , if there be any heart among us that is not sincere in this thing ? 5. consider that this is the very design of the gospel you live under . what doth it signifie or intend , but to recal apostate creatures back again to god ? what is the christian religion you profess , but a state of devotedness to god , under the conduct , and thorough the mediation of christ ? you frustrate the gospel , and make your religion a nullity , and an empty name till you do this . 6. and how will you lift up your heads at last in the great day ? and before this god the judge of all ? you cannot now plead ignorance . if perhaps any among you have not been formerly so expresly call'd , and urg'd to this yielding your selves to god ; now you are : and from his own plain word 't is chargd upon you . will not this be remembred hereafter ? what will you say when the great god whose creature you are , speaks to you with the voice of thunder , and bids you gird up your loins , and give him an answer ? were you not on such a day , in such a place demanded and claim'd in my name ? were you not told , were you not convinc't you ought to yield your selves to me , and yet you did it not ? are you prepar'd to contest with your maker ? where is your right , where is your power , to stand against me in this contest ? 7. but if you sincerely yield your selves , the main controversie is at end between the great god and you . all your former sins are pardon'd and done away at once . those glad-tydings you have often heard that import nothing but glory to god in the highest , peace on earth , and good will towards men , plainly shew that the great god whom you had offended , hath no design to destroy you , but only to make you yield , and give him back his own . though you have formerly liv'd a wandering life , and been as a vagabond on the earth from your true owner , it will be all forgotten . how readily was the returining prodigal receiv'd ! and so will you . how quiet rest will you have this night , when upon such terms there is a reconciliation between god and you ! you have given him his own , and he is pleas'd , and most of all for this that he hath you now to save you . you were his to destroy before , now you are his to save . he could easily destroy you against your will , but 't is only with your will , he having made you willing , that he must save you . and his bidding you yield , implies his willingness to do so . o how much of gospel is there in this invitation to you to yield your selves to god! consider it as the voice of grace . will he that bids a poor wretch yield it self , reject or destroy when it doth so ? 8. and how happily may you now live the rest of your days in this world. you will live under his care , for will he not take care of his own , those that are of his own house ? an infidel would . you are now of his family , under his immediate government , and under his continual blessing . and were you now to give an account where you have been to day , and what you have been doing : if you say , you have been engag'd this day in a solemn treaty with the lord of heaven and earth , about yielding your selves to him : and it be further askt ; well , and what was the issue ? have you agreed ? must you , any of you be oblig'd by the truth of the case to say , no ; astonishing answer ! what! hast thou been treating with the great god , the god of thy life , and not agreed ? what , man ! did he demand of thee any unreasonable thing ? only to yield my self . why that was in all the world the most reasonable thing . wretched creature , whither now wilt thou go ? what wilt thou do with thy self ? where wilt thou lay thy hated head ? but if you can say , blessed be god i gladly agreed to the proposal : he gave me the grace not to deny him : then may it be said this was a good days work , and you will have cause to bless god for this day as long as you have a day to live . finis . notes, typically marginal, from the original text notes for div a44698-e540 joh. 4. 24. rom. 11. 36. act. 17. 28. * the gallican church , &c. † du pin , &c. deut. 30. 11 , 12 , &c. rom. 10. 6 , 7 , 8. jam. 1. 21. psa. 37. 31. 1 sam. 12. 23. psal. 68. 18. eph. 4. 11. rom. 1. 18. 2. 14. 2 cor. 4. 2. eph. 4. 18. col. 1. 21. rom. 8. 7. rom. 8. 7. latter part . verse 2. psal. 73. 25. john 14. 6. 1 john 2. 23. rom. 14. 5. second sermon . jerem. 31. 18 , 19. psa. 110. 3. prov. 1. 24. psal. 118. 1 chron. 29. 9. see the treatise of self-dedication from p. 71. to 103. jer. 50. 5. 1 joh. 3. 20. heb. 4. 12. a discourse relating to the much-lamented death and solemn funeral of our incomparable and most gracious queen mary, of most blessed memory by john howe. howe, john, 1630-1705. 1695 approx. 91 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44675 wing h3023 estc r7264 13715236 ocm 13715236 101535 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. a44675) transcribed from: (early english books online ; image set 101535) images scanned from microfilm: (early english books, 1641-1700 ; 845:2) a discourse relating to the much-lamented death and solemn funeral of our incomparable and most gracious queen mary, of most blessed memory by john howe. howe, john, 1630-1705. [4], 43, [1] p. printed for brabazon aylmer ..., london : 1695. advertisement on p. [1] at end. reproduction of original in union theological seminary library, new york. 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 mary -ii, -queen of england, 1662-1694. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a discourse relating to the much-lamented death , and solemn funeral , of our incomparable and most gracious queen mary , of most blessed memory . by john howe , minister of the gospel . london : printed for brabazon aylmer at the three pidgeons in cornhill . mdcxcv . to the right honourable rachel , lady russell . madam , i can be at no loss for inducements to prefix your ladyship's name to this discourse . i know the subject is grateful to you : and if i only give you the occasion hereby , of revolving in your mind this sublime context , you will entertain your self from it , with more enlarged , and exalted thoughts , than this discourse , especially confined within so narrow limits , can suggest . and your ladyship knows so much of the incomparable queen , that you can the more easily believe the rest . i reckon you , madam , a great frequenter of that assembly above , to which she is now adjoyn'd . you have , besides the greater attractives that are common to all serious christians , a very peculiar one , to draw your mind often thither . a joint-root with you is there by transplantation : and a noble branch , from you both , and in whom two illustrious families meet , is , under your care , shooting upwards also . all indeed that have true honour for him , will earnestly covet he may be long serviceable to the most valuable purposes , in this world ; and that , by the blessing of heaven upon his approaching nuptials , ( with one from whom may be expected , all that so sweet and tender a bud now beginning to open , can promise ) he may , in due time , spread forth many branches , that may flourish here : but it is to be hoped he will be found to have a greater mind , than can be confined to so low , and little a thing , as this earth is . the thought may much the better be digested , that terrestrial nuptials , will some time end in funerals ; if once , by god's prescribed methods , it can be made certain to us also , that those funerals shall end in celestial triumphs . your ladyship's eyes ( which better serve for heaven than earth ) being , observably , much directed upward , will give aim and direction to theirs , who depend upon you , to look the same way ; and withal , draw down from thence continual blessings upon your self and them . which is the serious desire and hope of , madam , your ladyship 's , most obedient and obliged humble servant , john howe . heb. 12. 23. latter part . — and to the spirits of just men made perfect . let me invite back your eye to the foregoing words that are in nearer connection with these . vers. 22. but ye are come unto mount sion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels . vers. 23. to the general assembly , and church of the first-born , which are written in heaven , and to god the judg of all , and to the spirits of just men made perfect . we have had this last week a publick solemnity , that was becomingly great and magnificent , upon a sad and mournful occasion , the last act of a doleful scene that hath lasted many weeks . you know i have taken notice to you ( my usual hearers ) of the first and saddest , the leading part in this tragedy , once and again : nor would i have this last to pass us , without some instructive observation and remark . it will the more instruct us the less it detains us ; or if only taking a due ( not , i mean , a slight and too hasty , but yet a transient ) notice of it , we be prompted by it to look forward , from what was in its own kind most deservedly great , to what is incomparably greater in a more excellent kind . in such a funeral solemnity , for so great and excellent a personage , there is what may most fitly entertain a while , there is not that which ought finally to terminate , a wise and a judicious eye . honours done to the memory of great persons deceased , have by the wisdom of all nations been counted decencies , and even debts ; when especially the deceased have been sometime , and might have been much longer , publick blessings : then indeed it is that such rites are most fitly ( as they are usually ) called justa . but we are too prone to be taken only with the meer pomp of such spectacles , and which is the infirmity of our too-degenerate spirits , to be wholly possess'd with phanciful ideas ; as those were intimated to be which were from a spectacle of the same common kind , tho on a very diverse occasion , by that elegant expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as do but amuse our imagination a while , but must of course vanish , and cannot stay long with us . but we need that somewhat greater , and too latent to strike our eye , should another way enter , and teach our mind ; making such impressions there , as may claim an abode , and that ought to remain , and dwell with us . you read of a very solemn funeral , gen. 50. the whole countrey into which the march was made , was amus'd at the state and greatness of that mournful cavalcade , wherein ' is said , v. 9. there were chariots and horsemen , even a very great company . that which you have many of you so lately seen , and no doubt all of you heard of , was a most august funeral solemnity ; such as whereof less concerned , foreign spectators might say , as the canaanites by mistake did of that , v. 11. this is a grievous mourning to the egyptians . they were indeed antiently the most celebrated mourners for such as died from amongst them , in all the world , in respect of their funeral rites , and of their monuments for the dead , of which they are said to have taken more care than of the habitations of the living ; accounting these they were to inhabit only a short time , but those they reckon'd their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their eternal habitations . an imagination , which how wild soever it were of the habitations of souls , ( which only could be supposed capable of being pleased with them ) yet imply'd their belief of their immortality , whereof some have ( groundlesly ) thought them the first assertors . but the canaanites were , as was intimated , mistaken in apprehending that to be chiefly an egyptian mourning . the true israelites ( those that were such indeed ) were the true , concerned mourners . the father of israel was dead : as now with us , the mother . a political , tho not a natural , nor merely an oeconomical one . a mother , not in the narrower and more minute , but in the larger and most noble sense , not of a single family only , but of nations . the egyptians assisted to make up the shew in that mourning , but were probably the prepared ( as their posterity were the active ) instruments of the slavery and misery of that people , with whom they were now seeming sharers in lamentation . ours was a mourning not less grievous than theirs : nor more grievous than just to the english nation , i. e. to whom the soil and the genius are together native ; that are not of an egyptian spirit . unto which , as things happen , ( to its power , or to its impotency ) there is a radical , innate disposition , either to make slaves , or to be such . there is a sort of people ( as was once said ) born to slavery , to whom it is a birthright . they have it in their natures , and no other state , as he most aptly spake , is agreeable ( or becoming ) to them . quos non decet esse nisi servos . they know not what to do with liberty , any more than that silly creature that us'd to haunt the dunghil , with the pearl . therefore they can but sutably value the restorers and assertors of it . no irons can be heavier , or less tolerable to them , than a generous and a christian state of freedom . therefore if none else will do them the kind office , to put them into gentler shackles , they grow so unnaturally cruel , as to shackle themselves in the ignoblest sort of bondage : they are held in the cords of their own sins , and make the chain whereby they are to be dragg'd . brutish appetites and inclinations are to them severer taskmasters than it can ever be in their power to become to others . they can themselves , at the utmost , but domineer over other mens externals ; but these have subdu'd their wills , and tyrannize in their very minds . thus 't is with them in relation to their governing , and their being governed : and their policy and religion come both out of the same mint . to them this season of sorrow is a time of festivity and laughter ; who , when they have suffered a more monstrous transformation themselves , can easily turn the house of mourning into that of mirth . the wise man tells us what sort of people they are whose heart is in this latter house ; and what is to be thought of such mirth and laughter . and indeed without a serious repentance ( by which men do resipiscere , or become wise ) theirs is like to prove the sardonick laughter , a certain prelude to death and ruine . but 't is to be hoped this sort of men do dwindle into a not-much-regardable paucity . the current of the nation runs against them , which must turn and constrain them to fall in with it . for , we had upon the late sad occasion a panegyris . we find that word in the introductive part of the text ; and tho it is more commonly apply'd to a multitude gathered on other occasions , it disagrees not to that orderly great concourse on that mournful occasion , a general assembly , that is a national one , met , then , on purpose to mourn : a nation assembled , and mourning in their representative . it was decent it should be so . a loss so national , so general a sorrow , were with no congruity , otherwise , to be resented and express'd . our mourning was therefore by all the estates of the kingdom , the head only mourning with greater and more decent majesty in retirement , or being ( as is usual in solemn mournings ) hid , and covered on that day . so was the whole legislature concern'd in that sorrow , as if it were ordained by statute , or as if our mourning were , as that for an excellent prince also , ( 2 chron. 35. 25. ) by an ordinance in our israel : and as if our tears and lamentations were , as before they were , by merit , to be also made due by law ! death march'd in state and triumph that day : the king of terrors took the throne , and fill'd that part which it had made vacant , having pluck'd away from thence not only so bright an ornament , but so glorious an instrument , in our government : and all the orders of the realm , as captives , attended the chariot of the conqueror . england had lost its delight , its pleasant comeliness , and even half its soul. nothing could correspond to such a case , but a national groan , as of an half-expiring kingdom , ready , almost , to breath its last , and give up the ghost . it must be confess'd , our just tribute to the memory of our admirable queen can never be said to be fully paid ; nor can this discourse leave out occasional reflections that may be of this import . but my present design is to endeavour our minds may be drawn upwards , and to make that improvement of this most instructive providence unto which this chosen text will direct . not to entertain you with her character and praises , ( for it is the same thing to characterize and to praise her ) that part is performed in divers excellent discourses , which i have read , as i believe many of you have , and i hope with fruit as well as approbation , and ( as there is cause ) with great admiration of the divine goodness , that so illustriously shone forth in her , and that vouchsafed , so long , to entrust the people of england with so rare a jewel , whose lustre was yet exceeded by its real vertues . by which also we may make our estimate of the displeasure wherewith it is so soon withdrawn , and caught away from us , so as to entertain the age ( as our divine herbert ) with — a mirth but open'd , and shut up again — a burning and a shining light , ( for so she also was in a true sense , and in her proper sphere ) in the light whereof we rejoiced but a season . but every such providence hath its dark side , and its bright . view it downward , as it looks upon us who remain beneath , and we behold blackness , and darkness , and an horrible tempest . such a state of things we may fear our queen hath left unto us who stay below , while we do so . but look we upon it upwards , whither she is ascended , and whither we are professedly tending , and are in some sort come , if we be followers of them , who thorow faith and patience have inherited the promises ; and we find 't is to mount sion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels , to the general assembly , and church of the first ▪ born , which are written in heaven , and to god the judg of all , and to the spirits of just men made perfect . and hither , that we may fetch instruction out of terror , out of the eater meat , and life out of death , let us bend and apply our selves . we have had a mournful sad solemnity and assembly , tho decently pompous and great : england's glory clad in sables , and glittering in a cloud . but now let us lift up our eye , and endeavour it may penetrate through this darkness , and behold the glorious spectacle which this context presents us with . funeral solemnities , even for pious and holy persons , and that were of greatest use in the world , are dull and gloomy spectacles , if they are only considered in their retrospection , without prospect , or if they only solemnize their exit , out of this world of ours , but be understood to have no reference to their ascent and entrance into the regions of immortality and bliss above . and , without this , we see our selves outdone by the egyptians themselves , with whom their funeral apparatus had reference to a subsequent immortality . these words are allusive , and promiscuously refer , partly to things known and famous among the greeks , but are more principally accommodate to these christian israelites , or hebrews , to whom they are writ , and ( in a scheme of speech , familiar and well known to them ) have respect to their passage out of egypt ( as the 3d and 4th chapters of this epistle also have ) towards the land of their promised inheritance , whereof the remains of their venerable ancestor and head , holy jacob , or israel , had , by divine instinct and direction , in that mentioned solemn funeral procession , been convey'd before , to take a sort of typical and prophetical prepossession of it for them . they are in the whole a figure , an allegory , which is expounded , gal. 3. in their way to their terrestrial canaan , this people come to mount sinai . the emblem of their jewish church-state , under rigorous severities , which they were to pass from , and so shall we . the text expresses what they were come , and were tending , to . the representation whereof hath a double reference intermediate to the state and constitution of the christian church , and final to the heavenly state : the former being both a resemblance , and some degree of the latter . ye are come ( saith he ) to mount sion ] the seat of the sacred temple , the shechinah , the habitation of the divine presence , not ambulatory , as the tabernacle was , while they were journeying through the wilderness , but the fixed residence of the eternal king , where the order of worship was to be continued , to the fulness of time , as afterwards in the christian church it was to be permanent , and unchang'd to the end of time ; and in the heavenly state unalterable and eternal . and here in opposition to the case at mount sinai , where the people were to stay beneath the mount , ( whereas they were to go up to the house of god on mount sion ) they are now to ascend , and be higher than heaven ; as their glorious head and lord is said to be . to the city of the living god , the heavenly jerusalem ] to signify the vicinity wherein god will have his people be to him , as jerusalem was to sion , their houses and dwellings being near to his own ; the city to the temple . and this passage may also look back upon their former state : whereas they had heretofore nothing but wilderness , they had now a city . to which that also agrees , heb. 10. 16. their earlier progenitors were wanderers and strangers even in canaan it self , but now god had prepared for them a city in the heavenly canaan , as before he did in the earthly . but lest their minds should stay in the external sign , he lets them know he means the heavenly jerusalem , i. e. the christian church , which was the kingdom of heaven begun ; and heaven it self , as being that kingdom , in its final and consummate state. to an innumerable company of angels ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which tho in the singular it signifies a definite number , being here put plurally may well be understood to signify indefinitely a numberless multitude : or whereas some selected squadrons might only attend the solemnity of giving the law at mount sinai , here is the whole heavenly host , whose stated office it is to guard the church below , and worship the majesty of heaven above . to the general assembly ] the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glorious consessus of all orders of blessed spirits ; which , as it may be supposed constant , at all times , so is as supposable to be more frequented and solemn at some , and whither any may resort , as quick as the glance of an eye or a thought ; and perhaps do at appointed seasons , so as to make more solemn appearances before the throne of god , as the laws and usages of that blessed world shall require . and we may well understand here an allusion to the appointed times , at which there was a resort from all parts of judaea to jerusalem ; and , as in the christian church , are , at set seasons , more numerous and solemn assemblies . here may also be an allusion to the panathenaica , the more general conventions of all the people of athens , upon some solemn occasions , which were wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these can be referr'd to but as saint resemblances and shadows ( whether they were the jewish or the grecian assemblies ) of this universal convention , that fills the vast expanse of heaven ; in comparison whereof not only this little earth of ours , but the whole vortice to which it belongs , can be considered but as a very minute spot or point . the inhabitants that people those immense , pure and bright regions in their grand stated solemn assembly , make the term to which holy souls , ascending from among us , are continually coming . and here with what ineffable pleasure must these pure celestial intelligences , all fill'd with light , wisdom , life , benignity , love and joy , converse with one another , behold , reverence , love , worship , and enjoy their sovereign lord , displaying his glory perpetually before them , and making his rich immense goodness diffuse it self , and flow in rivers of pleasure most copiously among them ! the church of the first-born written in heaven . ] these all constitute but one church , of whatsoever orders those blessed spirits are . and they are all said to be first-born . the church here meant consisting only of such , in whom the divine life , or the holy living image of god hath place , they having all the privileges which did belong to the first-born ; the inheritance , the principality , and the priesthood : for all god's sons are also heirs , rom. 8. 17. and they are all made kings and priests , rev. 1. 16. having , all , their crowns , which they often cast down before the supreme king : and their employment being perpetual oblation of praise , adoration , and all possible acknowledgments to him . they are all of excellent dignity , and every one enroll'd , so that none have a place there , by over-sight , casualty , or intrusion . we must here understand an allusion to what citizens need not be told , the known custom of registring such as were civitate donati , or made free. and to god the judg of all . ] this may have reference to that office of the judg in the olympick concertations , to whom it belong'd to determine who were victors , and to whom the garlands or crowns were justly due . here the privilege is , that they whose cause is to be tried , are sure of righteous judgment , and that they may approach the enthroned majesty of heaven it self . none of them are deny'd liberty of access to the throne of glory above ; as in the christian church none are to the throne of grace below . and to the spirits of just men made perfect . ] this shews they all make but one church : even such spirits as have dwelt in flesh being received into the communion of those whose dwelling never was with flesh. and , in the mean time , those that yet continue in these low earthly stations , as soon as the principles of the divine life have place in them , belong , and are related to that glorious community ; for they are said to be already come thereto , and all together compose but one family . for there is but one paterfamilias , of whom the whole family in heaven and earth is said to be named , ephes. 3. 15. now for the encouragement of christians unto a faithful perseverance through all the difficulties of this their present conflicting , imperfect state , is this glorious representation made of the blessed issue their labours and sufferings shall have at last . whither they shall be gathered at the finishing of their course , and how god like , how worthy of himself the end shall be , into which he will run up all things , when the state of probation and preparation is over with his intelligent creatures , and the stable , permanent , eternal state comes to take place , which , because it is final , can admit no more changes , and because it is perfect , can no more need any . hither christians are to come , and in some sense , the sincere are said to be come already . and now upon this part of the term of their access , viz. that they are come to [ the spirits of the just made perfect ] we are to stay a while , and shall consider , i. the perfection the spirits of the just do finally arrive to in their future state. ii. in what sense , sincere christians , in their present state , can be said to be come to them , who are so made perfect . i. for the former of these , we may easily admit this being made perfect to be an agonistical phrase , as some of great note and worth have expounded it ; and unto which that in the beginning of this chapter , of running the race set before us ( q. d. the way laid out between the lines on each hand ) doth plainly lead us . but it should hereupon be remote from us to think , that a meer relative dignity , or any external honours , are the things we must principally understand to be conferr'd , or which these adepti must be now thought to have obtain'd . 't is a real , inward , subjective perfection , by which they all become most excellent creatures , that must be chiefly meant . perfection taken in the moral sense , doth , in the language of the holy scriptures , contain a threefold gradation . first , at the lowest , sincerity ; as when our saviour proposes to that querist , mat. 19. 21. if he would be perfect , to sell all he had , and give to the poor , following him , with the expectation of no other recompence but of a treasure in heaven . if a man's soul be not in a disposition to comport with such terms , upon a sufficient signification of our lord's pleasure , that he shall now do so ; or if at any time this be the case , that he must either forgo all this world , and even life it self , or else renounce christ and christianity , he is not yet in a right posture towards his last end. he hath not taken the lord for his god and best good , his heart more strongly adheres to this present world. but if he have arrived hither , which is his first step , resolving upon his true and right end , which he will supremely pursue , against whatsoever competition of less valuable things , he is now , in the lowest sense , perfect , i. e. a resolved thorough christian. secondly , an eminent improvement ; greater maturity in divine knowledg and all other christian vertues . as when the apostle blaming the slower progress of the christian hebrews , chap. 5. 13 , 14. that they were yet so unskilful in the word of righteousness , and only capable of milk , not the strong meat fit for persons come to a more grown age , nor had their senses as yet well exercised , &c. he exhorts them , chap. 6. 1. leaving the first principles of the christian doctrine , to go on to perfection . the third is the consummate state of a christian ; so is a perfect man expounded by being come to the measure of the stature of the fulness of christ : that state to which all gifts given by our ascended , conquering , crowned redeemer ; the whole gospel , the apostolate , the entire ministry , the whole frame and constitution of the christian church , all evangelical truths and institutions , with whatsoever illuminations and influences we can suppose superadded to all these , have ultimate and final reference : and the state to which all shall come , eph. 4. 8 , — 12 , 13. is this most perfect state , in respect whereof the apostle says of himself that he had not yet attained , nor was already perfect , phil. 3. 12. i do not reckon the meer natural perfection , either of the inner or outer man , to be here necessarily excluded ; but that the moral is chiefly intended , and of that the ultimate , consummative degrees , still reserving room for such additions as will follow the final judgment . and i doubt 't is not enough considered how much the felicity of the future state depends upon such perfection of the subject of it . concerning the object of felicity , we are agreed it can be no other than the blessed god himself , the all-comprehending good , fully adequate to the highest and most enlarged reasonable desires . but the contemperation of our faculties to the holy , blissful object , is so necessary to our satisfying fruition , that without that we are no more capable thereof , than a brute of the festivities of a quaint oration , or a stone of the relishes of the most pleasant meats and drinks . that meetness which the apostle speaks of col. 1. 12. to be partakers of the inheritance of the saints in light , is of no small importance to our participation , it self . we are too apt to fill our minds with idea's of an heaven made up of external , out-side glories , forgetting we must have the kingdom of god within us , hereafter , in its perfect , as well as here in its initial state. a kingdom that consists in righteousness , first , an universal holy rectitude of all our powers , then consequently in peace and joy. the perfect cure of all the distempers of our spirits , and a confirmed most perfectly happy temper , is of most absolute necessity to the blessedness of the heavenly state ; and without it any imagined external glory will signify no more to our satisfaction , than rich and gorgeous apparel can give the desired content and ease to an ulcerous diseased body ; or ( as the moralist speaks ) a diadem to an a king head , a gay slipper to a pained foot , or a gold ring to a sore finger . let a soul be supposed actually adjoined to that glorious assembly , and church above , that is yet unacquainted with god , strange , and disaffected to him , alienated from the divine life , still carnally minded , loving most , and looking back with a lingring eye towards this present world and state of things ; full of pride , haughtiness , and self-magnifying thoughts ; of envy , wrath , hatred , contentiousness ; of deceit , guilefulness and dissimulation , fill'd with ravenous lusts , and inordinate , insatiable desires after impossible things : such a soul will only seem to have mistaken its way , place , state and company , and can only be a sit associate for devils and infernal spirits . it s condition would be equally uneasy to it self , and all about it ; the outrage of its own lusts and passions would create to it an hell in the midst of heaven , and be to it as a thousand devils , both for wickedness and for torment . but to give you a summary of this internal perfection of the spirits of just men , in their most perfect state , i cannot give you a fuller and more comprehensive one than is express'd in those few words , we shall be like him , for we shall see him as he is : where are two things conjoined , that together express the perfect state of these blessed spirits ; likeness to god ; and the vision of him . and these two are so connected , as to admit of a twofold reference each to other : either that this likeness to god be considered as a preparative for the vision of him , and so that the latter words be considered as an argument of the former , viz. that because it is designed we shall live in the perpetual vision of god , it is therefore necessary we should be like him , without which we can be no way capable of such a sight , or of beholding so bright a glory . or else , that the vision of god be perpetually productive of this likeness to him ; and so that the latter words be understood not only to contain an argument , whence we may conclude this likeness must be , but also to express the immediate cause by which it is . as the form of expression will admit either of these references , so i doubt not the nature of the thing will require that we take them in both . there could be no such vision of god as is here meant , if there were not some previous likeness to him , in our former state. and when , in our final state , we are first admitted to that beatifick glorious vision , by that means , we may reasonably understand will ensue the perfection of that likeness . whereof also it is to be considered , that vision ( which spoken of the mind is knowledg ) must not only be taken for a cause , but a part ; for the image of god is at first renewed ( and with equal reason must be supposed at last perfected ) in knowledg . this image or likeness of god therefore , if we consider the natural order of working upon an intelligent subject , must , as to that part of it which hath its seat in the mind or understanding faculty , be caused by the immediate irradiation of the divine light and glory upon that , and be the cause of the rest . but both together are the inherent subjective perfection of these blessed spirits of the just , and comprehend all that belongs to this their moral perfection , the latter being it self also virtually comprehended in the former . the vision of god therefore , or their perfect knowledg of him , with whom they must ever have most of all to do , as the principal object of their fruition and enjoyment , must be the primary and the leading thing in this their perfection : for no doubt it is that perfection which directly concerns their ultimate satisfaction and blessedness , which is here intended ; with which their eternal employment is most conjunct and complicated , as we shall after see : they enjoy and adore the same blessed object at once , and in doing the one , do the other . and besides the knowledg of him , there must be by his beams , and in his light , ( ps. 36. 9. ) the perfect knowledg of all that it is needful or requisite they should know , without which , since all their enjoyments in the heavenly state must be in their first rise intellectual , 't would be impossible they should ever perfectly enjoy any thing at all . and that this perfection of just mens spirits is intended to be summarily comprehended in the perfection of their knowledg , is more than intimated by that series of discourse which we find , 1 cor. 13. 9 — 12. the apostle comparing the imperfection of our present with the perfection of our future state , sums up all in this , that we know now but in part , and that then we shall know as we are known : but the perfection of this knowledg he seems more to state in the manner of knowing , than in the extent and compass of the things known . that in this latter respect it may admit of increase they cannot doubt , who consider the sinite capacity of a created mind , and the mighty advantages we shall have for continual improvement , both from the clear discovery of things , in that bright and glorious light , and from the receptiveness of our enlarged and most apprehensive minds . but that state can admit of no culpable ignorance , nor of any that shall more infer infelicity , than include sin. therefore now to speak more distinctly ; we take this perfection of the spirits of the just to be principally meant of their moral perfection , such as excludes all sin and all misery ; as morality comprehends and connects together sanctity , the goodness of the means , and felicity the goodness of the end : the former most directly , but most certainly , inferring the latter . if therefore we say this is their sinless perfection , we say all that the case requires . in that it is said to be the perfection of spirits , it must indeed suppose all that natural perfection which belongs to such a sort of creatures , as such , in their own kind . but inasmuch as the specification is added [ of the just ] , 't is their moral perfection , or most perfectly holy rectitude , from which their blessedness is inseparable , that seems ultimately intended . but now whereas this their ultimate perfection hath been said to be virtually contained and summ'd up in knowledg , we are hereupon to consider how this may appear to be a compleat summary of all such perfection : and nothing can more evidently appear if you join together the true matter or object right manner or nature of this knowledg . 1. the true and proper object of it must be , not omne scibile , but whatsoever they can be obliged or concerned to know , or that is requisite to their duty and felicity ; all that lies within their compass , as they are creatures , that in such a distinct sphere , or in their own proper order , are to correspond to the ends of their creation , i. e. to glorify the author of their beings , and be happy in him . infinite knowledg belongs not to them , is not competent to their nature , nor necessary either to their employment or to their blessedness in the heavenly state. whatsoever knowledg is requisite to these ends , will be included in this their final perfection . it is , by the way , to be observ'd how this matter is express'd , made perfect , which signifies our arriving to this perfection out of an imperfect state. we were created with an original perfection , sufficient to a state of probation . by our apostacy we became sinfully imperfect : all have sinned , and come short of the glory of god , rom. 3. 23. we have been put upon a new trial by our redeemer . their perfection , who have run out their course , is , by the grace of god , and by his methods , restored , and improv'd to its just pitch . they are now , their trial being over , set in a consummate rectitude towards the ends of their creation , and herein are endowed with all the knowledg they need , viz. of such things as in reference to those ends they can any way be concern'd with . with the blessed god himself they are most of all concerned : for him they are eternally to adore and enjoy : therefore that their perfection should be virtually included in divine knowledg , is congruous to the state of their case , and to the language of the holy scriptures , which expresses their most perfect state by the vision of god , in the mention'd 1 john 3. 2. and mat. 5. 8. heb. 12. 14 , &c. which phrase is not borrowed from the sight of the eye , and transferr'd to that of the mind , at random , or without ( most probable ) design . it most aptly signifies the great facility of this knowledg ; that it is not toilsom , there is little labour in it ; 't is not such as requires great pains : it is but intuition , not a cautious , wary ratiocination , wherein we use to be very solicitous , lest we draw any irregular or untrue consequences . we do very easily , and on the sudden , without suspicion , or fear of error , only behold what is offer'd to our view . this is a great perfection of mind with these blessed spirits , to be capable of knowing the greatest things so easily , and so soon , to know , by seeing . and their aptness hereto is a moral perfection ; for the clearness of the discovery infers their greater obligation to attend , and not to divert from what shall cost them so little . the blessed god's manifestation of himself in that brightest and most glorious light , is not only evidently supposed ; for in his light only can we see light , psal. 36. 9. but it is emphatically express'd in the before-mention'd text , 1 cor. 13. 12. of seeing face to face ; which signifies , on his part , gracious vouchsafement , his offering his blessed face to view ; that he hides it not , nor turns it away , as here sometimes he doth , in just displeasure . and his face means even his most conspicuous glory ; such as , in this state of mortality , 't would be mortal to us to behold : for no man , not so divine a man as moses himself , could see his face and live . and it signifies , on their part , who are thus made perfect , their applying and turning their face towards his , viz. that they see not casually , or by fortuitous glances , but eye to eye , by direct and most voluntary intuition ; which therefore , on their part , implies moral perfection , the will directing and commanding the eye , and upon unexpressible relishes of joy and pleasure forbidding its diversion , holds it steady and intent . here our ignorance of god is culpable , being voluntary , not liking to retain him in our knowledg , rom. 1. 28. there our knowledg is inculpable and sinless , being chosen , purposed , and always , principally , for its most proper ends , the perfect adoration and fruition of the blessed object , we so fixedly behold , and so earnestly covet to know . 't is also fit to be noted , that the very fruition of the blessed god it self , which the holy scripture includes in our vision of him , is not only our very blessedness it self , but it is our duty too . it is a thing enjoin'd us , and comprehended in that first and great commandment ; thou shalt love the lord thy god with all thy heart , and soul , and might , and mind ; which , who can perfectly do , without a complacential acquiescence , and final rest of their will in him , as the best , the most perfect , and all-comprehending good ? and hereupon , tho we are wont to distinguish our glorifying god , and enjoying him , they are most manifestly coincident , and but notionally distinct . for in this our fruitive acquiescence of will in him , stands our highest veneration , our most practical , most significant acknowledgment and testimony concerning him , as the highest , the most compleat , and most absolutely perfect good ; in that we seek no further , but take up our final rest in him . this is to give him the proper glory of his godhead , to glorify him as god. and therefore this being the fullest sense of that great and summary command , it is only a commanding us to be happy . as , on the other hand , the misery of the intelligent creature is his greatest , and most injurious iniquity , an aversion of will from the blessed god , a testimony against him , as none of the best good , and the greatest indignity which created nature can put upon him , who is goodness it self . thus then is the knowledg or vision of god , even as it is fruitive , a moral perfection . but the divine knowledg , more at large of these holy spirits , though it be principally conversant about god , as its noblest object , excludes not their applying their minds to other objects too , according to their concernment with them . and yet , 2. how aptly this perfection is included in such knowledg will further appear , if you consider the manner of knowing , or the special nature and kind of this vision or knowledg , viz. that it is not that slight , ineffectual , meerly notional , insipid knowledg , which unregenerate minds are now wont to have of the most evident truths , viz. that , for instance , that god is the most excellent , the most perfect , the most desirable , as well as the most adorable good ; which knowledg , because it answers not the true end of divine knowledg , is called ignorance : whereupon they are said to be alienated from the life of god , through the ignorance that is in them , eph. 4. 18. but that ignorance is paraphras'd by blindness of heart , i. e. a most perfectly voluntary and chosen ignorance , founded in aversion of will. and elsewhere , jer. 9. 3 ▪ — 6. by a refusing to know god , a saying to him , depart from us , we desire not the knowledg of thy ways , job 21. 14. whereupon the light that is in such is said to be very darkness , and then how great is that darkness ! mat. 6. 23. this knowledg , or vision , now in perfection , is most deeply and inwardly penetrative , efficacious , and transforming , admits a light , which spreads and transfuses it self through the whole soul. so it is , at first , in every truly regenerate spirit ; whereby such an one is begotten into the divine likeness ; his image is impress'd upon it , which , as hath been noted , is said to be renewed in knowledg , col. 3. 10. so that , as by solemn message to the sons of men , god is declared to be pure light , 1 john 1. 5. ( this then is the message which we have heard of him , and declare to you , that god is light , and with him is no darkness at all . ) and as he is the original , the paternal light , the father of lights , jam. 1. 17. so they that are born of him are said to be light it self , and the children of light. ye were darkness , but now are you light in the lord , walk as children of light , eph. 5. 8. and they are therefore said , as the sons of god , to shine as lights , phil. 2. 15. ( or required to do so ; for the words bear either form. ) this so energetical , efficacious light , is , in the mentioned texts , manifestly intended to connote holiness , as it doth also , rom. 13. 12. which the antithesis there shews , works of darkness , and armour of light ; and in many other places . accordingly the whole , even of practical religion and godliness , is in the holy scriptures express'd by the knowledg of god , 2 chron. 30. 22. 't is signified to be in its own nature sanctifying , and inconsistent with prevailing sin , 1 cor. 15. 34. in which they that live are therefore said to be destitute of it , who are also upon the same account said not to have had any sight of god ; 3 john v. 11. he that sinneth ( the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a doer , or worker of sin ) hath not seen god. the light which this vision of god receives , must , much more in the perfected spirits of the just , be supposed so prevalent and victorious , as quite to have chas'd away and expell'd all remainders of this impure darkness . every such spirit is , therefore , become , as it were , an orb of purest , most operative , and lively light , an intellectual , and a self-actuating sun , full of fervour and motive power , besides mere light. whereupon whatsoever this light and knowledg discovers it is fit for such a soul to be , it is , and fit for it to do , it can never fail to do it . therefore the making of such spirits perfect , must be understood , in greatest part , to consist in restoring the order of their faculties towards each other ; which was broken by the apostacy to that degree , and they so debilitated , and become so languid , so impotent , and enfeebled , that neither could the one faculty lead , nor the other follow . whence light , even about the most practical , and the most important matters imaginable , true notions , right sentiments , signified no more to command , to govern , to form and direct the inclinations and motions of the soul , than if , as to all its sentiments about these matters , you did put false instead of true , wrong instead of right , most absurd , most impossible , instead of most congruous , most necessary . take , for instance , the idea of god. let it be supposed to comprehend ( as every one grants it doth , whether he acknowledg his existence or no ) all conceivable , all possible excellencies ; that it means an infinite , eternal , everliving , self-subsisting being , most perfectly intelligent , wise , true , holy , righteous , powerful , and blessed ; the original of life , being , and blessedness to the creation , according to the several kinds , natures , and capacities of his creatures ; the supreme and sovereign lord of all , to whom it belongs to govern and dispose of what he hath made ; of most immense and abounding goodness and benignity , most bountiful to the indigent , compassionate to the miserable , reconcilable to the guilty , propitious to the penitent , most complacentially kind , with highest delight , to the holy and the good , severe only to the obstinately impenitent and implacable , that will by no means or methods be reclaimed . take we , again , from hence the measures by which we are to judge what ought to be the dispositions and deportments of his reasonable creatures towards him , that they be entirely compos'd , and made up of love , reverence , humility , dependance , devotedness , subjection , gratitude , and adoration . and suppose we that , in the theory , this be , as it generally is , admitted and acknowledg'd as the just and most regular consequence of the former . and let us again suppose , that we being made after his image , which in the natural part remains , and is still common to mankind ; and as to the moral part is restor'd in all that are regenerate and born of god. and that therefore we ought to love universally all mankind , to wish and do well to them , as to our selves ; and no more to injure any man , than we would destroy , pull in pieces , or offer violence to our own life and being . and that we ought , with a more peculiar delectation , to embrace and love all holy and good men , without other distinction , than as any appear more to excel in goodness . our light about these things is so clear , they are so little disputable , and so difficult it is to form any argument to the contrary , that few ever set themselves , by any explicite or formed thoughts , to oppose or contend against them . it is not ( at least , not generally ) so much as attempted to disprove them , or assert contrary principles in opposition to them . therefore that the dispositions and common practice of men do so little agree with these principles , is not that their notions are herein doubtful , but spiritless ; their light is not uncertain , but weak and impotent . and hereupon their knowledge signifies as little to its proper end , as if their apprehensions touching these things were none at all , or quite contrary to what they are . they as much neglect and slight the blessed god , or decline to be concern'd with him , as if they denied all the things of him which his idea contains ; or as if they affirmed all the things of him which it most directly excludes . they shun , they fly from him , as if they thought him the worst of beings , while they acknowledge him the best and most excellent good : disobey and affront him , as if they thought he had no right to rule them ; while they confess him the sovereign lord of all the world. and steer their course both towards him and one another , in as direct repugnancy to his rules , as if they thought them all ranvers'd , and that the most opposite system of laws and precepts were given them by some undoubted authority , to regulate all their practice . it would amaze a thinking man that all this should be so ! that intelligent creatures , that the reasonable , living , immortal spirits of men , should be sunk to so low a pitch of degeneracy and vileness ! but much more , that it being so apparently thus , it should be so seldom reflected on ! that men are not afraid of themselves ! that they appear not as so many frightful monsters , each in their own eyes ! that they consider not , what are these faculties for ? why have i such notions of truth in my mind ? why have i a will whereby to chuse , resolve , act , and be accordingly ? what a distorted , mishapen creature is this soul of mine ? every thing in me running counter to right and fit ! whatever hath thus fatally perverted all their powers , hath stupify'd them too ; so as not only not to find fault , but to applaud and be well pleased with themselves for all this . but now shall we not take our advantage from hence , to conceive and be enamour'd of the rectitude , the amiableness of this most excellent state of the perfected spirits of the just ! now doth comely order succeed instead of the most horrid deformity ; distorted limbs are set right ; the ligaments and connection of the dis-jointed faculties to each other are restored ; and whatsoever the enlightened mind suggests as fit and due , presently obtains . no complaint remains of seeing what is better , and doing what is worse ; or that when good should be done , evil is present . there is nothing but perfect regularity , harmony , and agreement . all things move smoothly , and with constant equability and decorum . right dictates of the leading faculty , and ready compliance of such as are to follow , make with them a perpetual , even , and uninterrupted course . likeness to god , therefore , in every other just respect , certainly ensues , upon such preceding knowledge of him ; for the kind and nature of that knowledge being , as it ought to be , powerful , vigorous , transforming of the whole soul , and the will ductile and compliant ; agreeable impressions do most certainly take place . as now , beholding — we are chang'd , 2 cor. 3. 18. much more in that state where the injected divine beams are so strong , and vivid , and the receptive disposition so prompt , free , apt and facile . therefore to be made like god , is to be made perfect , according to the ultimate intendment of these words . the vision , or knowledge of god in the heavenly state , being never intended for idle , ineffectual speculation ; as this perfection is not otherwise to be understood , than with reference to the ends we were made for ; that we may be immediately capable of , and apt for everlasting adoration and fruition of the blessed god , in a joint , and most full consent , and communion , with the general assembly , the whole community of all the blessed spirits besides , whose eternal work and delight this will be . this likeness to god must yet be understood with exception to the divine peculiarities , as hath been elsewhere shewn , * ( whither we now refer , only to save the labour of transcribing . ) in respect of which peculiarities also , there must be on our part , a correspondency , i. e. a likeness with allowance for necessary disagreement , as between a seal and the impression , where what is convex in the one , is hollow in the other , and yet otherwise like , i. e. correspondent to each other too . so the case is between the blessed god's all-sufficient fulness , and our receptive emptiness , between his supremacy , and our subjection . in respect to other things common to him and us , with the rest of those happy spirits that inhabit the regions of light and bliss , spirituality it self , life and vigour , knowledge , wisdom , holiness , love , serenity , benignity , mercy , peace , and joy , there is a nearer resemblance ; these things passing under the same name with him , and with us , but with the infinite inequality still , of god , and creature . now if here we give our selves leave to pause a while , and contemplate those innumerable multitudes of pure and happy creatures , perfected , or ever perfect spirits , that inhabit and replenish those ample spacious regions above , the vast ( and to us , or to any thought of ours ) immense and endless tracts of light and glory . consider them every one composed , and made up of lively light , and love , as we are told god is light , 1 john 1. 5. and god is love , chap. 4. vers . 16. consider them all as most intelligent , and knowing creatures , even of the most profound and hidden mysteries , that here were wont to perplex and puzzle the most inquisitive mind ; ignorant of nothing , or apt to comprehend any thing , needful , and pleasant to be known , or lawful to be enquir'd into ; curious to know nothing useless , or unlawful ; most perfectly wise creatures , prudent sages , endowed with a self-governing wisdom ; so as easily , without a vexatious solicitude , and anxiety , but with a noble freedom , to order and command all their thoughts , appetitions , actions , and deportments towards god , themselves , and one another , so as never to be guilty of mistake or error in any motion of mind or will. never to omit any thing in its season , or do any thing out of season . consider them whether in solemn assembly ( which may be stated and perpetual by successively appointed numbers for ought we know ) or diverting and retiring , or faring to and fro , as inclination , with allowance , or command , may direct . yet all every where full of god , continually receiving the vital , satisfying , glorious communications of the every-where present , self-manifesting deity , all full of reverence , and most dutiful love to the eternal father of spirits , his eternal son , and spirit , all form'd into perpetual , lowliest , and most grateful adoration , with highest delight and pleasure , all apprehensive of their depending state , and that they owe their all to that fulness which filleth all in all . every one in his own eyes a self-nothing , having no separate , divided interest , sentiment , will , or inclination . every one continually self-consistent , agreeing with himself ; ever free of all self-displeasure , never finding any cause , or shadow of a cause , for any angry self-reflection upon any undue thought or wish in that their present , perfect state , though not unmindful what they were , or might have been , and ascribing their present state , and stability , to the grace of god , and dedicating their all to the praise and glory of that most free and unaccountable grace ; all well assured , and unsuspiciously conscious , with unexpressible satisfaction , of their acceptance with god ; and placing with the fullest sense and relish their very life in his favour . all full of the most complacential benignity towards one another , counting each one's felicity his own , and every one's enjoyments being accordingly multiply'd so many thousand-fold , as he apprehends every one as perfectly pleased and happy as himself . let but any one recount these things with himself , as he easily may with far greater enlargement of thoughts , many more such things as these , and he needs not be at a loss for a notion of this perfect state of the spirits of the just. and for further confirmation , as well as for a somewhat more distinct and explicite conception hereof , let it be moreover considered , what was the undertaking and design of our redeemer ; to whom the next words directs our eye ; and to jesus the mediator of the new testament , and to the blood of sprinkling , &c. he was to be the restorer of these ( once ) lost apostate spirits ; and besides reconciling them to god by his blood , that speaks better things than that of abel , was to impart his own spirit to them ; and by the tenour of that new testament , or covenant , whereof he was mediator , was not only to procure that their sins and iniquities should be remembred no more , but that the divine laws should be put in their minds , and written in their hearts , chap 8. 10 , 12. they are therefore , by the blood of the everlasting covenant to be made perfect , chap. 13. 20 , 21. in every good work to do his will , having all that wrought in them which is well-pleasing in his sight through christ jesus . now when shall he be said to have accomplish'd his design ? not till every one be presented perfect ( col. 1. 28. ) and faultless in the presence of the divine glory ( jude 24. ) do but consider what was a design worthy of so great an undertaker , the son of god ; and of his being engaged so deeply , of his being so earnestly intent upon it , as to become first a man , then a sacrifice to effect it . consider his death and resurrection ; wherein he will have all that belong to him have a ( consortium ) a participation with him , and conformity to him ; as is largely discoursed , phil. 3. and hence we are to make our estimate what is the mark and price of the high calling of god in christ , 12 , 14. this can be no other than final consummate christianity ; the christians high calling in termino ; and which they that are inchoatively perfect ( or sincere ) must be so minded as to design it for themselves , verse 15. therefore let me but tell any man , so that he can understand me , what true christianity , now , is , and he can tell me what heaven is . let me tell him , what it is to be a sincere christian in this present state , and he can tell me what it is to be perfect in the heavenly state . the writing god's law in the heart truly , and perfectly , goes far towards both . the two great commandments impress'd , that are both fulsill'd in love , are of vast compass to this purpose , and with the certain connexa , comprehend all ; thou shalt love the lord thy god with all thine heart , &c. and — thy neighbour as thy self , &c. what an heaven upon earth , would these two create , reduc'd to practice ! and when the impression is perfect , what needs there more ? but god knows , men too commonly measure their heaven by their christianity , on the wrong hand ; a christianity and an heaven , both external and foreign to them . god deliver me from this so palpable and destructive a delusion of a christianity , and an heaven foreign to my soul ! a religion , and a felicity that touch not our minds , that never impress our inner man ; what can we be the better for them ? what to be impos'd upon by so absurd a misconceit , and so repugnant to scripture ? which so expresly tells us that glory we are finally to expect , is a glory whereby we are to be glorified , made glorious , and to be revealed in us , and wherein we are to partake with christ , rom. 8. 17 , 18. or did the son of god put on man , and suffer so deeply for us , with a design upon us , less than this ? but now my work is done ( nor do my limits allow me to enlarge ) in reference to the 2d . head of discourse proposed , in what sense sincere christians may be said to be already come to the spirits of the just made perfect . enough may be collected from what hath been said . 't is to be understood i. in a relative sense , they are come , they already belong to that general assembly , that church which the myriads of angels , and the perfected spirits of the just , are of . a local coming none can pretend in this case to dream of : they are said to be come to the city of the living god , the heavenly jerusalem . such were truly said to be come into the very constitution of the roman polity , that were civitate donati , admitted freemen , though they lived a thousand miles of . iid . in a real sense , by a gradual , but true participation of ( the primordia ) the first , and most constituent principles and perfections of the heavenly state. and now , if that were the thing design'd , there is a most adequate groundwork laid for a true , and the most ample encomium of that rare person , our never too deeply lamented , nor too highly renowned queen , whose funerals drew my thoughts to this theme . view the perfections of the spirits of the just as they were growing , and more eminently grown towards their highest pitch ; and here is our ground . do not wonder it is laid as high as heaven ; for thence they begin , as well as end there . by most benign influences from thence , tho the plant was set on earth , they had an early bud , in concealment ; but we have seen them blossom in open view , still aspiring thitherward ; as there they are fully blown . her , otherwise , royal parentage was , thus , incomparably more royal. the lustre of her excellent vertues , had all the advantage , which they could have by dwelling well ; as the endowments ( what they were ) of a great prince heretofore , were noted to have had the contrary disadvantage . it was common sense , not the poets authority , that could make the apprehension take place , that vertue is more grateful exerted from a comely body . so illustrious an instance would give more countenance , than the most argumentative philosophy , to the opinion , that souls have a great ( subordinate ) agency informing their own mansions . which the more one apprehends , the less credulous he would be of their original equality . it must be a very peculiar genius , that could stamp so inimitable and undeceiving signatures , as appear'd in her majesty's most graceful countenance , in her comely meen , and looks , and all her deportments . whosoever should behold the fabrick she inhabited , made up of pulchritude and state , must conclude some very lovely and venerable inhabitant dwelt there . but nearer approaches , discover'd such excellencies of the indwelling mind , that quickness of apprehension , that clearness and strength of reason , that solidity of judgment , that complectionate goodness ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which that noble philosopher speaks of , as the seed-plot of vertues ; that must soon beget not conviction only , but admiration . such were the bounties of nature in the forming a rare and excellent person ; but how munificent were the largesses of grace ! that reverence of the divine majesty that appear'd in her whole course , a life transacted under the government of religion ; her constant care to avoid what she thought sinful , and readiness to do what she judg'd might be serviceable to the interest of god ; her detestation of the profligate wickedness , that she knew to be dishonourable and offensive to him and of all the principles that any way tended thereto ; her continued conversation with god , in the constant practice of religious duties , and in all the exercises of godliness that belonged to her ( most beloved and frequented ) closet , the family , or more solemn assembly ; her most composed seriousness in attendance upon the worship of god , in the way which she chose ( and which that she chose no one could think strange ) ; the natural , and most unaffected appearances hereof , the remotest from ostentation , but which could not quite be hid , nor ought , when in religious assemblies we are to testify we all worship the same god , and that all our applications , and addresses , have one center above , and are all to be directed to one and the same glorious object ; unless one would have the religion of the church be allowed the retiredness of a closet , or reduce joynt , social worship , wherein all are , some way or other , to express their unanimity and consent , unto that which is meerly solitary and single . her assiduity in her religious course , the seasons , order , and constancy whereof , seemed to be governed by the ordinances of heaven , that ascertain the succession of day and night ; so that what was said so long ago of that famed person 's justice ( and which equally may of hers ) might have a nobler application to her religion , that one might as soon divert the course of the sun , as turn her from her daily course in religious duties . this argued a steady principle , and of the highest excellency , that of divine love. any other would have its more frequent qualmes and inequalities . the remark was wise and weighty , concerning the insincere man , job 27. 10. will he delight himself in the almighty ? will he always call upon god ? that course is never like to be even , uniform , and continued , that springs not from love , or is not sweetened by delight and pleasure . all these are to us great indications of a copious communication of divine grace , and that she received not the grace of god in vain . i cannot here omit her reverential regard for the lord's-day , which at the hague i had a very particular occasion to take notice of . on a saturday a vessel ( the pacquet-boat ) was stranded not far from thence , which lying very near the shore , i view'd ( happening to be thereabouts at that time ) till the last passengers were brought ( as all were ) safe off . multitudes went to see it , and her highness being inform'd of it , said she was willing to see it too , but thought she should not , for it was then too late for that evening , and she reckoned by monday it would be shiver'd to pieces , ( tho it remaining entire till then , she was pleas'd to view it that day ) but she resolved , she added , she would not give so ill an example , as to go see it on the lord's-day . next to her exemplary piety towards god , shone with a second lustre her most amiable benignity towards men ; and peculiarly towards them whom she judg'd pious , of whatsoever persuasion in respect of the circumstances of religion . she opened not her mouth , but with wisdom , and in her tongue was the law of kindness . she hath divers times express'd her acceptance , value , and desire of their prayers , whom she knew in some modes of worship to differ from her ; as one that well understood , that the kingdom of god stands not in lesser things , but in righteousness , peace , &c and that they who in these things serve christ , are acceptable to god , and are to be approved of men . she was not inaccessible to such of her subjects , whose dissentient judgments in some such things , put them into lower circumstances . great she was in all valuable excellencies , nor greater in any , than in her most condescending goodness . her singular humility adorn'd all the rest . speaking once of a good thing which she intended , she added , but of myself i can do nothing ; and somewhat being by one ( of two more only ) then present , interposed , she answered , she hoped god would help her. she is , as the text speaks , gone to mount sion , in the highest sense of that phrase . and to sum up all , he that will read the character , psal. 15 , and 24. of an inhabitant of that holy hill , will there read her true and most just character . wherein i cannot omit to take notice , how sacred she reckoned her word . i know with whom she hath sometimes conferr'd , whether , having given a promise of such a seeming import , she could consistently therewith do so or so , saying , that whatever prejudice it were to her , she would never depart from her word . these rich endowments every way accomplish'd her for all the duties that belong'd to her , whether in her christian , conjugal , or political capacity . which if we consider together , the world cannot give an instance for many by-past ages , of so much lost out of it in one person . when did christianity lose so conspicuous an ornament ? a king so delectable and helpful a consort ? a kingdom so venerable and belov'd a sovereign ? for our king , how are we concern'd to pray , lord , remember david , and all his afflictions ? and we are to hope he hath some such sincere purposes and vows deeply infix'd in his heart , as those subjoin'd in that psalm ; which will engage the divine presence with him ; by which , neither shall his pressures be intolerable , nor his difficulties insuperable ; but his how shall abide in strength , and the arms of his hands be made strong , by the hands of the mighty god of jacob. but england , england ! how deplorable is thy case ! in what agonies should every concern'd heart be for thee , o england ! in the latter days ( and god grant they be not too late ! ) thou may'st consider , that after many former , defeated methods , thou hadst a prince ( yea , princes ) studiously intent upon making thee a reformed , happy people . is there now no cause to fear , lest it be determined , let him that is filthy be filthy still , and him that is unjust be unjust still . — few can be ignorant of the endeavours of our most gracious queen to that purpose . and i am persuaded , nothing did more recommend our deceased , excellent archbishop to her majesty , than that she knew his heart to be as hers , in that design , viz. of a general reformation of manners , that must have concern'd all parties ; and without which , ( leading and preparing us thereto ) union , and the cessation of parties , was little to have been hoped for . and so far as i could understand , the attempt of it was as little intended ; being otherwise not likely to meet with either a blessing from god , or any sufficient disposition to it with men. great dispositions must , with much gratitude to god , be acknowledg'd in those who hold that supreme , and this subordinate station . but such a work is not likely to succeed , till ( by whatsoever means ) minds be brought to that temper , that it will even do it self . and that two such persons should be remov'd out of them , within not much more than a month's time , is an awful umbrage to us of a divine determination , that less gentle methods are fitter for us . and god's holy will be done ! it is now obvious to any considering person , that many very useful reflections might be made upon the text , and the occasion together . i shall shut up this present discourse with these that follow : 1. it ought to be most remote from us to confine in our narrow thoughts , sincere religion and godliness to a party distinguisht by little things ; and most extra-essential thereto . take we that great apostles document , i perceive god is not respecter of persons ; and what he said of nations , may not we as aptly say that of all such parties ; they that fear god , and work righteousness , are accepted of him , act. 10. let us once learn to reckon substantial godliness a greater thing , than the using , or not using this or that ceremony . and account , that faith , mercy , judgment , and the love of god , are not to be past over for as little things , as the tything of mint , annise , and cummin . i believe there are few in the world , if they cast their eyes about them , but might truly say ( what i thank god , i have often thought ) that of all our parties that hold the substantials of religion , i have known some of far greater value than my self . let the being a good christian , signify more with us , than to belong to a so — or so — shap'd , or — figured church . a noted writer among the ancients brings in one , saying , by way of exprobration to christians , there is socrates the prince of wisdom , if any among you be so great , let them imitate him , if they can . what persuasion among us , can produce a greater example than we have been now considering , or more worthy the imitation even of private christians ? 2. the spirits of the just on earth are in a great propinquity , and have a near alliance to heaven . they are not there to have the first foundations laid of their blessed state , but are only to be made perfect . they have in them here the first principles , the elements of their final blessedness . heaven in little . as the acorn contains the tree , or the embrio the man. 3. the just in this world are of the church in heaven . they are come to the general assembly , the church of the first-born , &c. all sincere christians , whether in heaven or earth ( as hath been noted ) make but one family , ephes. 3. 15. good god! can our little differences , here , set us at greater distance than heaven and earth ! the observation is worth considering of that wise and noble person . it will be found a matter of great moment and use , to define what , and of what latitude those points are , which discorporate men from the body of the church — and if any think this hath been done , now , long ago , let them seriously consider with what sincerity , and moderation the same hath been performed — &c. and if it had not been done with due sincerity , and moderation in his days , it 's much to be doubted whether it have , since . in the mean time it is to be consider'd , that what differenceth any thing , constitutes it . and if a church ( of whatsoever denomination ) be constituted in its superstructure ( though its foundation be good ) of hay and stubble , of things that can belong to no church , as a church , it must some time or other suffer loss . and though the builders be saved , it must be by a more penetrative , than an imagined , purgatory-fire . 4. angels must have kind propensions towards men , especially good men , in this world , knowing these are of the same society and church with them , though the divine wisdom hath not judg'd it suitable to our present state of probation , there should be an open , and common , intercourse between them and us . 't is however , a great incongruity , we should have strange , uncouth , shy , frightful , or unfrequent thoughts of them , in the mean time . 5. when we find any excellent persons in our world , attain far , and high towards the perfection of the heavenly state , it ought to be a great encouragement to us , and is an obligation , to aspire to some like pitch . we see , it is not an impossible , or an unpracticable thing ; and should disdain to crawl , now , as worms , when we are to soar as angels . 6. we ought hereupon to acknowledge and adore , the munificence , and power of divine grace , that it should design the making of such abjects as we , fit to be associated with such an assembly , the innumerable company of angels , and the spirits of the just made perfect ; and will not fail to effect it , if we comply with the apt methods , appointed for that blessed purpose . 7. when such ascend , and are taken up from us , that god had eminently prepared for translation , we should take great care lest we unduly regret it . that we do not envy heaven it s own . to which they are more a-kin , than to our earth . and which had a greater right in them than we could pretend . 8. we should look upon funeral solemnities for such , with more prospect than retrospect , and consider them as directing our eye less downward to our own forsaken world , than upwards to the celestial regions and inhabitants . to such , to dye , is to be born . they dye only out of our mean world , and are born into a most glorious one . their funerals should be celebrations of their ascent ; and an exulting joy should , therefore , in that case , not be quite banisht from funeral sorrows , but be allow'd to mingle therewith , as sun-beams glittering in a cloud . when the greatest person was leaving this world , that even lived in it , he says , if you loved me , you would rejoice that i say , i go to the father . we should bear our part in the joys of heaven , upon this occasion , if we relate to it . and when we are told , there is joy there , among the angels of god for the conversion of such , who are thereby but prepared to come to their assembly , we may conclude there is much more , for their glorification , when they are fully come , and joined to it . funeral solemnities are very dull , melancholy , shews , without such references forwards , and upwards . with how different a temper of mind would two persons have been the spectators of jacob's funeral , the one of whom should have lookt no further than the canaanites , or egyptians did , who would only say some great person is dead . but the other , by divine illumination is enabled to apprehend , this dust here mingles with the earth of this land , to presignify this people , of whom he was the head , must possess it . yea , moreover , here the great god will fix his residence and throne . upon such a mount shall be the palace of the supream king. here , after great mutations and revolutions , and great destructions , both of the egyptians and canaanites , shall this people have a long succession of princes and rulers that shall be of themselves . and all this but as representing a king and kingdom that shall rule , and spread over all the earth , and reach up , at length into heaven . canaan shall be an holy land. unto sion's king shall tributary princes bring their gifts out of egypt , and ethiopia stretch out her hands ; and all nations serve him . his empire shall confine with the universe , and all power be given him , both in heaven and earth . with what a large and raised mind , would such a one have beheld this funeral ! what better canaan than we now behold , we shall have in this world god knows ! and we should be the less solicitous to know intermediate things , when we are so fully ascertain'd of the glorious end of all things . and let us reflect upon the solemn pomp of that late mournful assembly that lamented our queen's departure out of our world , comparing it with the transcendent magnificence of that triumphant assembly into which she is received above . finis . some books printed for brab . aylmer . the blessedness of the righteous opened , and further recommended from the consideration of the vanity of this mortal life . of delighting in god. the reconcileableness of god's prescience of the sins of men , with the wisdom and sincerity of his counsels , exhortations , and whatsoever means he uses to prevent them . in a letter to the honourable robert boyle , esq to which is added a postscript in defence of the said letter . self-dedication ; discoursed in the anniversary thanksgiving of a person of honour for a great deliverance . the right use of that argument in prayer , from the name of god , on behalf of a people that profess it . a funeral sermon on the decease of that worthy gentlewoman , mrs. margaret baxter ( wife of the reverend mr. richard baxter ) . the above are by the reverend mr. john howe . a discourse of the great disingenuity and unreasonableness of repining at afflicting providences : and of the influence which they ought to have upon us , on job 2. 10. published upon occasion of the death of our gracious sovereign , queen mary , of most blessed memory . with a preface containing some observations touching her excellent endowments , and exemplary life . by edward lord bishop of gloucester . the holy bible , containing the old testament and the new ; with annotations and parallel scriptures . to which is annex'd the harmony of the gospels . as also the reduction of the jewish weights , coins and measures , to our english standard : and a table of the promises in scripture by samuel clark , minister of the gospel . printed in folio of a very fair letter . the like never before in one volume . the four last things , viz. of death , judgment , heaven , hell. practically considered and applied in several discourses . by william bates . d. d. a sermon preached upon the much lamented death of our late gracious sovereign queen mary . to which is added the address of condolence to his majesty by the dissenting ministers . by w. bates . d. d. notes, typically marginal, from the original text notes for div a44675-e440 acts 25. 23. diod. sic. l. 1. herod . euterp . plin. paneg . prov. 5. 22. sen. trag. eccl. 7. 4. chap. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrys. in loc . heb. 7. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id. ibid. plutar. 1 joh. 3. 3. col. 3. 10. * blessedness of the righteous p. 69 ▪ &c. psal. 132. gen. 49. min. fel. lord viscount verul . adv. of learn . lib. 9. a funeral sermon on the decease of that worthy gentlewoman mrs. margaret baxter, who died the 28th of june, 1681 by john howe. howe, john, 1630-1705. 1681 approx. 83 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44681 wing h3030 estc r26809 09547112 ocm 09547112 43592 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. a44681) transcribed from: (early english books online ; image set 43592) images scanned from microfilm: (early english books, 1641-1700 ; 1334:4) a funeral sermon on the decease of that worthy gentlewoman mrs. margaret baxter, who died the 28th of june, 1681 by john howe. howe, john, 1630-1705. [2], 42 p. printed for brabazon alymer, london : 1681. reproduction of original in the bodleian 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 baxter, margaret charlton, 1636-1681. bible. -n.t. -corinthians, 2nd, v, 8 -sermons. funeral sermons. 2004-10 tcp assigned for keying and markup 2004-11 spi global keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a funeral sermon on the decease of that worthy gentlewoman , m rs . margaret baxter , who died the 28th of june , 1681. by john howe , minister of the gospel . london : printed for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhil . 1681. to the very reverend , mr. richard baxter . sir , when you assign'd unto me that part , not of forming a memorial for your excellent , deceased consort , ( which is reserved to the fittest hand ) but of instructing the people upon the occasion of her decease : this text of scripture occurring also to my thoughts , ( which i reckon'd might sufficiently agree with the design , you generally recommended to me , tho i am sensible how little the prosecution did so ) it put me upon considering , with how great disadvantage , we set our selves , at any time , to reason against bodily inclination ; the great antagonist we have to contend against in all our ministerial labours ! an attempt , which , if an higher power set not in with us , looks like the opposing of our faint breath to the steady course of a mighty river ! i have often thought of cicero's wonder ; that since we consist of a mind and a body ; the skill of curing , and preserving the body , is so admir'd , as to have been thought a divine invention : that which refers to the mind , is neither so desired , before it be found out , nor so cultivated afterwards , nor is approv'd , and acceptable to so many ; yea , is even to the most suspected , and hateful ! even the tyrant phalaris tells one , in an epistle , ( tho by way of menace ) that whereas a good physician may cure a distemper'd body , death is the only physician for a distemper'd mind . it works not indeed an universal cure. but , of such , on whom it may , how few are there , that count not the remedy worse than the disease ! yet how many thousands are there , that , for greater ( hoped ) bodily advantages , afterwards , endure much more pain and trouble than there is in dying ! we are a mysterious sort of creatures ! yet i acknowledg the wisdom of god is great and admirable , in planting in our natures so strong a love of this bodily life ; without which the best would be more impatient of living on earth , so long as god thinks it requisite they should . and to the worst , death would not be a sufficiently formidable punishment . and consequently humane laws and justice would be , in great part , eluded . and the same divine wisdom is not less admirable , in providing there should so generally be so much of mutual love , as doth obtain among near friends , and relatives ; for thereby their cohabitation , and mutual offices towards each other , are made more pleasant and easie ; which is a great compensation for the concomitant evil , that , by the same love , their parting with one another cannot but be rendered grievous . but for you , who live so much upon the borders , and in the pleasant view of the other state ; the one separation , is , i doubt not , much easier to your sense , and the other to your fore-thoughts , than they are with the most , a perfect indifferency towards this present bodily state , and life , is , in mine eyes , a most covetable thing , and my daily aim . wherein i entreat your prayers may assist , your most respectful , though most unworthy fellow-servant and expectant , in the work and hope of the gospel , john howe . a funeral sermon . 2 cor. 5.8 . we are confident , i say , and willing rather to be absent from the body , and to be present with the lord. the solemn face of this assembly , seems to tell me that you already know the present , special occasion of it : and that i scarce need to tell any of you , that our worthy , honoured friend , mrs. baxter , is dead . you have ( 't is like most of you ) often met her in this place ; when her pleased looks were wont to shew what delight she took , to have many share in those great advantages , wherein she had a more peculiar interest : you are now to meet her , here , no more ; but are met your selves to lament together , that our world hath lost so desirable an inhabitant : and to learn ( as i hope you design ) what so instructive an occasion shall ( of it self , or as it may be improv'd ) serve to teach us . it doth of it self most obviously teach the common document , that we , who are of the same make and mould , must all die too . and our own prudence should hereupon advance one step further , and apprehend it a most covetable thing , that the temper of our minds might comply with this unalterable state of our case . and that we be in a disposition , since we must die , to die willingly , and with our own consent . nothing can be more irrational , or unhappy , than to be engaged in a continual quarrel with necessity ; which will prevail , and be too hard for us at last . no course is so wise in it self , or good for us , as to be reconciled to what we cannot avoid ; to bear a facile yielding mind towards a determination , which admits of no repeal . and the subject now to be insisted on , may help us to improve the sad occasion to this very important purpose ; and shew us that dying , which cannot be willed for it self , may be join'd with somewhat else which may and ought to be so ; and in that conjunction , become the object of a rational and most complacential willingness . a subject recommended to me ( though not the special text ) by one , than whom i know no man that was better able to make a fit choice ; as ( in the present case ) none could have that right to chuse . i cannot stay to discuss and open the most fruitful pleasant series of discourse in the foregoing verses , though there will be occasion to reflect somewhat upon it by and by . but , in the text , the apostle asserts two things concerning the temper of his spirit in reference to death . his confidence , and complacency , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. his confidence ; or his courage and fortitude . [ we are confident , i say ] he had said it before , vers. 6. we are always confident ; and assigned the cause , knowing that while we are present in the body , we are absent from the lord. and declared the kind of that knowledg , ( viz. which he had of that presence of the lord , whereof he was deprived , by being present in the body ) that is , that it was the knowledg of faith , not of sight , vers. 7. now here he adds ; we are confident , i say . it notes a deliberate courage . and the fixedness of it ; that it was not a suddain fit ; a passion soon over . he had said above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we are confident at all times . it was his habitual temper . and here the ingemination signifies increase ; as if he had said , we grow more and more bold , and adventurous , while we consider the state of our case , and what we suffer by our presence in the body . sense of injury or damage heightens , and adds an edg unto true valour . we would venture upon a thousand deaths , if the matter were left entirely to our own option , rather than be thus with-held any longer from the presence of our blessed lord ; a thing whereof nothing but duty to him could make us patient . we are not destitute of the fortitude , to enable us even to rush upon death without more ado , if he did say the word : but as yet he bids us stay ; and his supream and holy will must in all things determine ours . therefore 't is immediately subjoin'd in the midst of this high transport , vers . 9. wherefore we labour , that whether present or absent , we might be accepted of him , or , well-pleasing to him , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) . we less mind the pleasing our selves than him . we are indifferent to life or death , being in the body or out of it , in comparison of that . his pleasure is more to us than either . here the highest fortitude yields and submits it self : otherwise , and for his own part , and as to what concern'd his own inclination singly , and in the divided sense , the apostle to his confidence doth 2 ly , add complacency . we are better pleased , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) this is a distinct thing , ( a valiant man will venture upon wounds and death , but is not pleased with them ) but in reference to so excellent an object , and occasion , they must mingle , and the latter runs into the former . we are willing rather ( as we read it ) to be absent from the body , and present with the lord. the word which we read willing , signifies to approve , or like well , not a meerly judicious , but complacential approbation : the word , whence comes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often ascrib'd to god in scripture ; which signifies the high satisfaction he takes in all his purposes and determinations . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ephes. 1.5 . is certainly no tautology , but speaks how perfectly and pleasingly he agrees , and ( as it were ) consents with himself in all that ever he had resolv'd on . this rather , says the apostle , is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing that would please us best , and wherein we should most highly satisfy our selves . it would not be the matter of our submission only , or whereto we could yield , when we cannot help it , but of our highest joy and pleasure . according as we find it was with the psalmist in the same case , ( which though it had a further meaning in reference to christ , had a true meaning as to himself also ) ; therefore my heart is glad , my glory rejoyces , my flesh also shall rest in hope . for thou wilt not leave my soul in ( sheol ) the state of the dead , nor suffer thy holy one to see corruption , but wilt shew me the path of life ; and no matter though it lie through the dark shady vale : it leads however into that blessed presence of thine ( the same with that in the text ) where is fulness of joy ; and unto that right hand ( that high and honourable station ) where are pleasures for ever-more . both these , the apostle's courage and fortitude , and his complacency or well-pleasedness , have express reference to the state of death , or of being absent from the body . the one respects it as a formidable ( but superable ) evil ; the other as a desirable and most delectable good. but both have reference to it in its concomitancy , or tendency , viz. as absence from the body should be accompanied ( or be immediately followed ) with being present with the lord. the sence therefore of the whole verse , may be fitly exprest thus : that it is the genuine temper of holy souls , not only to venture , with confidence , upon the state of absence , or separation from the body , but to chuse it with great complacency and gladness , that they may be present with the lord. body ] we are not here to understand so generally as if he affected , or counted upon a perpetual final state of separation from any body at all . no ; the temper of his spirit had nothing in it so undutiful , or unnatural ; no such reluctation , or disposition to contend , against the common lot of man , the law of humane nature , and the comely order which the author of our beings , and of all nature , hath setled in the universe . that , whereas one sort of creatures , that have life , should be wholly confin'd to terrestrial bodies ; another , quite exempt from them ; ours should be a middle nature , between the angelical and the brutal . so as we should , with the former , partake of intellectual , immortal spirit ; and a mortal body made up , and organiz'd of earthly materials , with the latter . which yet , we might also depose , and reassume , changed and refined from terrene dross . the apostle's temper hath in it nothing of rebellion , or regret , against this most apt and congruous order and constitution . he had no impatient proud resentment of that gradual debasement and inferiority ; that , in this respect we are made a little lower than the angels . when porphyry tells us , in the life of plotinus , that he blush'd as often as he thought of his being a body ; it was agreeable enough to his notion , of the pre-existence of the soul ; i. e. if it were true , that the original state of humane spirits , was the same with that of angels , ( which this is no fit season to dispute against ) and that by their own fault , some way or other , they lapsed and slid down into grosser matter , and were caught into vital union with it , there was just cause of shame indeed . apuleius's transformation ( which many of you know what it means ) if it had been real , was not more ignominious . but it appears , the apostle affected not a state wherein he should be simply naked , or unclothed of any body at all ; for he longs to be clothed upon with his heavenly house , vers. 2. and whereas he tells us , vers. 4. that which he groaned for , was not to be unclothed , but clothed upon : that being unclothed , doth not mean the act , but the state , i. e. that he did not covet or aspire to a perpetual final state , of being naked , or without any body at all . for so he speaks , vers. 3. if so be ( as we read ) that being clothed , we shall not be found naked . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , admits to be read , since that , in as much as , or , for truly : and so the 2 d and 3 d verses will be connected thus : in this , i. e. for this , viz. for this cause , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies causality , ( not in this house , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not agree ) we groan earnestly , desiring to be clothed upon with our house which is from heaven , i. e. of heaven , or sutable to heaven , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes here , as often , the matter whereof a thing is formed and made ) a body made up of an heavenly material ; or , ( which is all one ) an earthly body refined and transformed into such a one. and then he subjoins the reason why his desire is so condition'd , and limited , or runs only in this particular current to have , not no body at all , but only not such a body . he wishes to have a body made more habile , and commodious , and fitter for the uses of a glorified soul , ( which hath its own more inward clothing peculiar to it self , in respect whereof that of such a body would be an additional one , a superinvestiture , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ) his desire is thus limited and modified for this reason . in as much as , being thus clothed , we shall not be found naked , or without any body at all ; which the law of our creation admits us not to affect , or aspire unto . and therefore in qualifying our desire thus , we shall contain our selves within our own bounds , and not offer at any thing whereof humanity is , by the creator's pleasure , and constitution uncapable . therefore he inculcates the same thing over again ; we groan not to be unclothed , but only to be clothed upon : where that unclothed ( the thing he desired not ) must signify the state , and not the act only , is evident ; in that being clothed ( the thing which he did desire ) must plainly be so understood . for was it only an entrance into glory he desired , and not continuance in a glorified state ? nor can this being unclothed ( much less ) refer as an act to the present clothing of this earthly body , as if it were our being divested of that which he intended in this 4 th vers. as the thing he desired not , for then the 4 th verse would contradict this 8 th , where he tells us he did desire it . the meaning then is , that he did not desire to be exempted from wearing a body ; or to be without any at all . he did only covet to be absent from this body , ( gross and terrene as now it was ) that he might be present with the lord , with which he found being in such a body , and in the several accompanying circumstances of this bodily state , to be inconsistent . wherefore it was a terrestrial body , ( the earthly house of this tabernacle , as 't is vers. 1. ) which he was now better pleased to quit upon this account . and , i say , it is the genuine temper of an holy soul to be like-minded , not their constant , explicite , discernible sense . we must allow for accidents , ( as we shall note afterwards ) but when they are themselves , and in their right mind ; and so far as the holy divine life doth prevail in them , this is their temper . and now that i may more fully open this matter to you , i shall , 1. endeavour to unfold , somewhat more distinctly , the state of the case , in reference whereto , good and holy souls are thus affected . 2 ly , shall shew you what is their true and genuine temper , or how it is that they stand affected , in reference to that case . 3 ly , shall discover how agreeable this temper is to the general frame and complexion of an holy soul. and then make such reflections upon the whole , as may be more especially useful to our selves . 1. we are to take , as much as we can , a distinct view and state of the case . we see the apostle speaks by way of comparison , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are willing rather . we are therefore to consider ( that we may comprehend clearly the true state of this case ) what the things are which he compares . and between which his mind might be supposed , as it were , to have been before ( at least in order of nature before ) in some suspence , till at last it come so complacentially to incline , and be determined this one way . take the account of the whole case in these particulars . 1 st , there are here two principal terms between which the motion and inclination of such a mind lies , from the one to the other . the lord , and the body . both do as it were attract and draw ( or are apt to do ) two , several ways . the lord strongly draws on the one hand , and the body hangs on , and holds , and draws in as strongly to it self as it can , on the other . the body as having us present in it . and how ? not locally only , but in the way of vital union and communion with it . and that shews how we are to understand being present with the lord too ; not by a meer local presence , but of more intimate vital union and commerce . where , as in the union between the soul and body , the more excellent communicates life , the other receives it ; so it must be here . though now , the lord is present , thus , in some measure , ( which this attraction supposes ) ; yet , speaking comparatively , that presence is absence , in respect of what we are to look for hereafter . both these vnions are very mysterious , and both infer very strong and powerful drawing , or holding together , of the things so united . there is no greater mystery in nature , than the union between the soul and body . that a mind and spirit should be so ty'd and link'd with a clod of clay ; that , while that remains in a due temper , it cannot by any art or power free it self ! it can by an act of the will move an hand , or foot , or the whole body , but cannot move from it one inch . if it move hither and thither , or by a leap upward , do ascend a little , the body still follows ; it cannot shake or throw it off . we cannot take our selves out ; by any allowable means we cannot ; nor by any at all , ( that are at least within meer humane power ) as long as the temperament lasts . while that remains , we cannot go ; if that fail , we cannot stay , though there be so many open avenues , ( could we suppose any material bounds to hem in , or exclude a spirit ) we cannot go out or in at pleasure . a wonderful thing ! and i wonder we no more wonder at our own make and frame in this respect . that we do not , with reverent submissive adoration , discern and confess , how far we are outwitted and overpowred by our wise and great creator ; that we not only cannot undo his work upon us , in this respect , but that we cannot so much as understand it . what so much a-kin are a mind , and a piece of earth , a clod , and a thought , that they should be thus affiix'd to one another ? or that there should be such a thing in nature as thinking clay ! but hereupon , what advantage hath this body upon the soul and spirit ! in the natural vnion is grounded a moral one , of love and affection . which ( on the soul's part ) draws and binds it down with mighty efficacy . again , how mysterious and ineffable is the vnion of the lord , and the soul ; and how more highly venerable , as this is a sacred mystery ! and who would not admire at their proud disdainful folly , that while they cannot explain the vnion between the soul and body , are ready to jeer at their just , humble , and modest ignorance , that call this other a mystical vnion ? or , because they know not what to make of it , would make nothing , and will not allow there should be any such thing , or would have it be next to nothing . have those words no sense belonging to them , or not a great sense , 1 cor. 6.17 . but he that is joined unto the lord , is one spirit ? and , upon this supernatural union also ( be it what it will ) methinks the binding , and drawing power of love should not be less ! 2 ly , we must conceive in our minds , as distinctly as we can , the peculiar adjuncts of each of these more principal terms , i. e. on the part of the body ( first ) we are to consider a sensible , a grosly corporeal world , to which this body doth connaturalize us ; and whereto we are attempered by our being in the body , and living this bodily life . this body , while we live in it , is the terminus uniens , the medium , the unitive bond between us and it . in this world we find our selves encompass'd with objects that are sutable , grateful , and entertaining to our bodily senses , and the several principles , perceptions , and appetites , that belong to the bodily life . and these things familiarize and habituate us to this world , and make us , as it were , one with it . there is , particularly , a bodily people , as is intimated in the text , that we are associated with by our being in the body . the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this verse , ( and the same are used vers. the 6 th and 9 th ) signify there is such a people of which we are , and from which we would be dissociated ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is civis , incola , or indigena , an inhabitant , or native among this or that people , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peregrinus , one that lives abroad and is severed from the people he belonged unto . the apostle considers himself , while in the body , as living among such a sort of people as dwell in bodies ; a like sort of people to himself . and would be , no longer , a home-dweller with these , but travel away from them , to join and be a dweller with another people . for also , on the other hand he considers , with the lord , an invisible world , where he resides , and an incorporeal people he presides over . so that the case here is , are we willing to be dispeopled from this bodily sort of people , and peopled with that incorporeal sort , the world , and community of spirits ? 3 ly , it is further to be considered in this case , that we are related both ways ; related to the body , and related to the lord ; to the one people , and the other ; the one claims an interest in us , and so doth the other . we have many earthly alliances , 't is true ; and we have many heavenly . we are related to both worlds , and have affairs lying in both . and now what mighty pleadings might the case admit , on the one hand , and the other ? were the body , apart , capable of pleading for it self : to this effect it must bespeak the soul : i am thy body , i was made and form'd for thee , and ( someway ) by thee . thou hast , so long , inhabited and dwelt with me , and in me . thou art my soul , my life , my strength ; if thou be absent , i am a carcass , and fall to dirt . and thou wilt be a maimed thing , and scarce thy whole self . but though it cannot dictate , and do not utter such words . nature doth , it self , plead more strongly than words can . and again ; how much more potently might the lord plead for his having the soul more closely united , and intimately conversant with himself ! thou art one of the souls i have loved and chosen ; which were given to me , and for which i offered up my own soul. i have visited thee in thy low and abject state , said to thee in thy blood , live , have inspired th●● with an heavenly , sacred , divine life , the root , and seminal principle of a perfect , glorious , eternal life . let this body drop , which hath been long thy burden ! let it fall and die , it matters not ! yet since thou lovest it , i will restore it thee again , pure and glorious , like mine own . i am the resurrection and the life ; he that believeth in me , though he were dead , yet shall he live , john 11.25 . never fear to venture thy self with me , nor to commit thy body to my after-care . and now , all the question will be , which alledges the more considerable things ? and the matter will be estimated as the temper of the soul is . an earthly sordid soul , when the overture is made to it of such a translation , will be ready to say as the shunamite did to the prophet , when he offered to speak for her to the king , ( perhaps that her husband might be called to court , and made a great man ) i dwell among my own people , ( an answer that in her case well exprest the true greatness of a contented mind , but in this case nothing more mean ) i am well where i am , and dwell among a people like my self . so faith the degenerate abject soul , sunk into a deep oblivion of its own country . here i dwell a fixed inhabitant of this world , among a corporeal people , where i make one . and we find how it is with this sort of people ; each one charms another , and they grow familiar ; have mutual ties upon one another , and there is a loathness to part . especially as here , in this lower world , we are variously dispos'd , and cast into several mutual relations to one another . husbands and wives , parents and children , brothers and sisters , all dwelling in bodies alike , cohabiting , eating and drinking daily , and conversing together . these are great and sensible endearments , by which the minds of men become as it were knit , and united to one another . how are men's spirits fixed to their own countries ! nescio quâ natale solum dulcedine — 't is by an unexpressible pleasure and sweetness , that the people of one country are as it were linkt and held together . but would not an heavenly , new-born soul say , no ; this is none of my country , i seek a better , and am here but a pilgrim and stranger ; this is none of my people ? so it was with abraham , isaac , and jacob , that conversed in the earthly canaan , but as in a strange country ; their mind being gone , towards that other , which they sought . and accordingly you find it said of each of them in their story , when they quite left this world ( as also of moses and aaron afterwards ) that they were gathered to their people . a people that were more their own . and surely , as god ( who was not ashamed to be called their god ) is not the god of the dead , but of the living ; we must understand this was not the congregation of the dead to which these were gathered , otherwise than in a low , relative sense , as to us only , and our world. holy men , as they die out of one world , are born into another , to associate with them that dwell in light : and be join'd to a glorious community above , the general assembly , the innumerable company of angels , and the spirits of just men made perfect . where all love , and adore , praise and triumph together . 4 thly , it is again to be taken in to the state of this case , that we have , one way or other , actual present notices of both the states , which both sorts of objects , that stand in this competition , belong unto . of the one by sense , and experience . we so know what it is to live in the body , and in a sensible world , and among a corporeal people . of the other by faith , by believing as we are told , by one that , we are sure , can have no design , or inclination to deceive us . there are many mansions ( saith he ) in my father's house , as good accommodations , as suitable society , ( and sufficiently numerous which the many mansions implies ) to be sure , as any you have met with here . faith is , in this case , to serve us instead of eyes . it is the substance of things hoped for , the evidence of the things not seen . as we have the notion of a country where we have not been , by the description of a person whom we can trust , and that , we think , intends not to abuse us by forgeries , and false representations . in reference to this country , we walk and guide our selves by sight in our converses and affairs wherein we have to do with it ; as to that other , by faith , ( as vers . 7. 't is implied . ) 5 thly , yet further it is to be considered , that this body , and this present bodily people , and world , have the present possession of us . and though the spiritualiz'd mind do , as it were , step forth , and place it self betvveen both , when it is to make its choice ; yet the objects of the one sort are much nearer ; the other are far distant , and much more remote . 6 thly , that it cannot but be apprehended , that tho the one sort of things hath the faster hold ; the other sort are things of greater value . the one hath the more entire present possession of us ; the other , the better right . thus we see the case stated . ii. we are next to shew , what the temper is of an holy soul , ( i. e. it s proper and most genuine temper ) in reference to this supposed state of the case . we are willing rather , or have a more complacential inclination , to be unpeopled from the body , and this bodily sort of people , and to be peopled with the lord , and that sort of incorporeal people , over which he more immediately presides in the upper world. he speaks comparatively , as the case requires . and because all comparison is founded in somewhat absolute , therefore a simple disposition both ways , is supposed . whence then , 1 st , this temper is not to despise , and hate the body . it imports no disdainful aversion to it ; or to this present state. 2 ly , nor is it an impetuous precipitant tendency towards the lord , impatient of delay , mutinous against the divine disposal ; or that declines present duty , and catches at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the crown and prize , before the prescribed race be run out . an holy man is at once dutiful and wise . as a servant , he refuses not the obedience of life ; and as a wise man , embraces the gain of death . 3 ly , but it is considerate , the effect of much foregoing deliberation , and of a thorough perspection of the case ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers. 6. knowing , or considering , that while we are at home in the body , we are absent from the lord. this choice is not made blindly , and in the dark . 4 thly , it is very determinate and full , being made up of the mixture of fortutide and complacency , as was said . the one whereof copes with the evil , of being severed from the body . the other entertains the good of being present with the lord. therefore this is the sense of a pious soul in the present case , q. d. i do indeed love this body well , and reckon it a grievous thing to be severed from it , if that part of the case be singly considered , and alone by it self ; but considering it in comparison with the other part ; and what is this body to me ? what is it as an object of love , in comparison of being with the lord ? what is death to me as an object of fear , in comparison of being absent from the lord ? which is a death many thousand times more deadly than the other . iii. the agreeableness of this temper to the general frame and complexion of an holy soul as such . which will appear , if we consider , 1. what sort of frame or impression , in the general , that is , that doth distinguish a sincerely pious person from another man. 2 ly , the more eminent principles in particular that are constituent of it , and do , as it were , compose and make it up . 1. the general frame of an holy soul as such , is natural to it : 't is not an artificial thing , a piece of mechanism , a lifeless engine ; nor a superficial , an external form , an evanid impression . it is the effect of a creation , ( as scripture often speaks ) by which the man becomes a new creature , and hath a nature peculiar to him , as other creatures have : or of regeneration , by which he is said to be born anew . which forms of speech , whatever they have of different signification , do agree in this , that they signify a certain nature to be the thing produc'd . this nature is said to be divine , 2 pet. 1.4 . somewhat born of god , as it is exprest 1 john 5.4 . and in many places more . and it is an intellectual nature , or the restored rectitude of such a being . now who can think but what is so peculiarly from god , a touch and impress from him , upon an intelligent subject , should , with design , choice and complacency , tend to him , and make the soul do so ? especially , when it is so purposely design'd for remedy of the apostacy , wherein men are revolted and gone off from him ? will he suffer himself to be defeated in a design , upon which he is so industriously intent ? or is it supposable the all-wise god should so mistake himself , as to do such a work upon the spirit of man , on set purpose for an end , which it is no way apt to serve ? yea , and when he now takes him in hand a second time ? nor can it be , but this impression of god , upon the soul , must have principal reference to our final state. it is a kind of nature , and must therefore tend to what is most perfect in its own kind . but we need not reason in a matter , wherein the word of god so plainly unfolds the scope , and the success of this his own work. by it we are said to be alive to god through jesus christ , rom. 6.11 . to turn , and move , and act towards him , as many scriptures speak . and towards him , as he is most perfectly to be served and enjoyed in the most perfect state of life . we are said to be begotten again [ to a lively hope ] 1 pet. 1.3 . ( where hope is taken objectively , as the following words shew ) to an inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for us . and when , elsewhere , it had been said , every one that doth righteousness is born of him , 1 john 2. ult . there is immediately subjoined , chap. 3.1 , 2. a description of the future blessedness ; whereto 't is presently added , vers. 3. and every man that hath this hope in him , purifyeth himself , even as he is pure . implying the hope of that blessed state to be connate , implanted as a vital principle of the new and divine nature . and all hope , we know , involves desire in it . which is here intimated to be so powerful and prevailing , as to shape and form a man's whole course to an agreeable tenour : which it could not do , if hope were not superadded to desire ; for no man pursues an end whereof he despairs . and what else is living religion , but a tendency to blessedness ? a seeking honour , glory , and immortality , by a patient continuance in well-doing , rom. 2.7 . nor need we look further than this context for evidence , that this divine impression upon the soul hath this reference . for when , vers. 4. the apostle had avow'd the fervor of his desire after that state wherein mortality should be swallowed up of life , he immediately adds , vers. 5. now he that hath wrought us to this self-same thing , is god , &c. and indeed , after that transforming touch , the great business of such a soul in this world , is but a dressing it self for the divine presence , a preparation for that state , wherein we are for ever to be with the lord. and 't is not only an incongruity , but an inconsistency ; not only that which is not fit , but not possible , that a man should ever design that as his end , which he cares not ever to attain ; or that for his last end , which he doth not supreamly desire . 2 ly , if we consider particular principles that belong to this holy divine nature ; the more noble and eminent are faith and love. the former is the perceptive , visive principle ; the other the motive , and fruitive . and these , though they have their other manifold references , have yet , both , their final to that state of absence from this body , and presence with the lord ; the one eying , the other coveting it , as that wherein the soul is to take up its final rest . here some consideration should be had of objections , that some may be apt to make use of , to shift off the urgency of this truth , and excuse the unsutable temper of their spirits to it . 1. that they are unassured about their states god-ward ; and how can they be willing to die , and be absent from the body ; or not be afraid of the lord's presence , whom they may , for ought they know , find an angry vindictive judg , when they appear before him ? answ. this , which is the most considerable objection that the matter admits of , if it were directly pointed against this truth , as it hath been laid down , would answer it self . for it is not dying simply , that is the object of this inclination , but dying conjunctly with being with the lord , in his blessed joyous presence . do not therefore divide the object , and that objection is no objection . you are unwilling to die , and be banish'd the divine presence ; but are you unwilling to die and enjoy it ? or , upon supposition you should , are you willing ? this is all that we make characteristical , and distinguishing . where there is only an aversion to leave this bodily life and state , upon a fear we shall not be admitted into that blessed presence ; there is only an accidental obstruction to the more explicite , distinct , and discernable exertions of desire this way ; which obstruction , if it be removed , the soul would then follow the course which the divine and holy principle in it doth naturally incline to . but the mortal token is , when there is no such doubt ; and yet there is still a prevailing aversion ; when men make no question , if they die they shall go to god ; and yet they are not willing to go . in the former case , there is a supream desire of being with god , only suspended ; take off that suspension , and that desire runs its natural course . in the other case , there is no desire at all . and the difference is , as between a living man that would fain go to such a place , but he is held , and therefore goes not ; and one that is not held , but is dead , and cannot stir at all . for the life of the soul towards god is love ; aversion therefore is ( not an absolute , but ) respective death , or quoad hoc , a death towards him ; or , as to this thing , viz. being with him . 2. as for the objection of being more serviceable to children , friends , relations , or the glory of god in the world , and his church in it . upon which last account this apostle , ( phil. 1.22 , 23 , 24. ) though he express a desire to be dissolved and to be with christ ; yet is in a strait , and seems also very well pleased to abide in the flesh a longer time . he can himself best judg of our serviceableness . the meaning is not , that we should be willing to leave the body before he would have us , but that we should not be unwilling then . and because we know not when his time will be , and it may be presently for ought we know ; we should be always willing and desirous , upon that supposition . our desire herein should not be absolute , and peremptory , but subordinate , and apt to be determined by his will ; which can determine nothing but what will be most for his own glory , and for their best good who belong to him . but as to this instance of the apostle , we must consider what there was peculiar in the apostle's case , and what is common , or ought to be , to all serious christians . there is no doubt there was this more peculiar to him , ( and to persons in such a capacity and station as his was ) viz. as he was an apostle , he was one that had seen the lord , which was a qualification for the more special work of that office. whereupon he was as an eye-witness , to testify of his resurrection ; upon which so great a stress lay , in asserting the truth of the christian religion , and in propagating it with the greater assurance in the world. to testify as an apostle , therefore , could not be done by one of a following age. and 't is very probable , when he expresses to the philippians , vers . 25. his knowledg he should abide and continue yet longer with them all , i. e. with the christian church in the world , ( for we cannot suppose he was to continue at philippi ) for the furtherance of the common cause of the christian faith , which was their common joy , ( and which would no doubt be increased intensively and extensively at once ) ; he had some secret intimation that all his work in this kind was not yet over . nor were such monitions and advertisements unfrequent with the apostles , that specially related to the circumstances of their work. and so entirely was he devoted to the christian interest , that wherein he saw he might be so peculiarly serviceable to it , he expresses a well-pleasedness to be so , as well as a confidence that he should . as we all ought to do , in reference to any such significations of the divine will concerning us , if they were afforded to us . but as to what there is in this instance , that is common and imitable to the generality of christians , it is no other than what we press from the text we have in hand : a desire to depart , and be with christ , as that which is far better for us ; submitted to the regulation of the divine will ▪ as to the time of our departure , and accompanied with a chearful willingness to serve him here , to our uttermost , in the mean time . but we have , withal , little reason to think we can do god greater service , or glorify him more here , than above . there is indeed other service to be done below , which is necessary in its own kind , and must ( and shall ) be done by some or other . but is our service fit , in point of excellency , and value , to be compared with that of glorified spirits in the upper regions ? we serve god by doing his will , vvhich is ( sure ) most perfectly done above . and our glorifying him , is to acknowledg and adore his glorious excellencies . not to add the glory to him which he hath not , but to celebrate and magnify that which he hath : whereof certainly the large minds of glorified creatures are far more capable . he never needs hands for any work he hath to do , but can form instruments as he pleases . and what is our little point of earth , or any service that can be performed by us here , in comparison of the spacious heavens , and the noble employments of those glorious orders of creatures above , which all bear their parts in the great affairs of the vast and widely extended heavenly kingdom ? we might as well suppose , that , because there is in a prince's family , employment below-stairs for cooks and butlers , or such-like underlings , that therefore their service is more considerable , than that of great officers , and ministers of state. 3. and for what may be thought by some , that this seems an unnatural inclination : we must understand what we say , and what our own nature is , when we talk of what is natural , or unnatural to us . ours is a compounded nature . that is not simply unnatural that is contrary to an inferior nature , and agreeable to a superior . the most deeply fundamental law of the intellectual nature in us , was to be most addicted to the supream good. the apostacy of this world from god , and its lapse into carnality , is its most unnatural state . to have an inclination to the body is natural ; but to be more addicted to it , than to god , is most contrary to the sincere dictates of original pure and primitive nature . there are now ( for our use ) many things to be inferred . 1. we see here , from the immediate connexion between being absent from the body , and present with the lord , there is no place for the intervening sleep of the separate soul. can such a presence with the lord , as is here meant , consist with sleeping ? or is sleeping more desirable than the converse with him our present state admits ? but of this much is said elsewhere . 2 ly , death is not so formidable a thing as we commonly fansie . we are confident and willing rather . there is a fortitude that can oppose the terrors of death , and overcome . how many have we known die triumphing ! 3 ly , we see that men of spiritual minds have another notion of that which we call self , or personality , than is vulgar and common . for who are the [ we ] that speak of being absent from the body , and present with the lord ? the body seems excluded that notion ; which we know cannot be absent from it self . how like in sound is this to animus cujusque is quisque ? or , that the soul is the man ? i would not indeed drive this so high as some platonists are wont to do , as if the man were nothing else but a soul ( sometimes ) using a body . nor do therefore think the body is no more to him , than our clothes to the body , because the apostle in this context uses that similitude . for that is not to be conceived otherwise than ( as is usual in such illustrations ) with dissimilitude . a vital union must be acknowledged ; only neither is it agreeable with their self-debasing thoughts , that seem to make the body the more considerable part of themselves , that measure good and evil by it , as if what were grateful to the body were simply good for them ; and that which offends the body simply evil ; that speak or think of themselves , as if they were all body , forget that there is belonging to them an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an inner man , and an outer . that the latter may be decaying when the other is renew'd day by day . that the father of our spirits may often see cause to let our flesh suffer , ( and , at last , perish ) for the advantage of our spirits , heb. 12.9 , 10. ( so distinct are their interests and gratifications , and sometimes inconsistent ) . when men make therefore this bodily , brutal self their center and end , how sordid and unchristian is their temper ! and how reproveable by some more noble-minded pagans that had better learn'd the precept , inculcated by some of them , of reverencing themselves . of whom we find one * speaking with a sort of disdain ; is this body , i ? another saying , he might be kill'd and not hurt ; and upbraiding to his friends their ignorance , when they enquired how he would be buried . as if he could be buried , who ( he said ) should be gone far enough out of their hands . another , that the tyrant ( that made him to be beaten to death with iron mallets ) might break that vessel of his , but himself he could not touch . 4 thly , we learn , that when god removes any of our dear godly friends and relatives out of the body , tho he displease us , he highly pleases them . for 't is that they desire rather ; and we are sure he pleases himself , for what can induce him , or make it possible to him to do any thing against his own pleasure ? we are too apt to consider our own interest and satisfaction apart from theirs , and god's in such cases . and hence is that too vulgar and practical error among many very serious christians , that when such as are dear to them are taken away , they reckon their thoughts are to be principally employed , in considering such a thing as afflictive , or punitive to them . 't is true , that the affliction of that , as well as of any other kind , should put us upon very serious enquiry , and search what the sin is that may , more especially , have deserved it . but that ought , upon all occasions , to be principally considered in any case , that is principal . as god did not make such a creature principally to please me , so nor doth he take away such a one principally to displease me . god's interest is supream , their own next , mine comes after both the other . therefore when the stream of thoughts and affections hath run , principally , in such a case , upon our own affliction , 't is time to check it , and begin to consider , with some pleasure , how the lord and that translated soul , are now pleased in one another ! he hath his end upon his own creature , and it hath its end and rest in him . 5 thly , we see the admirable power of divine grace , that it prevails against even the nature love of this bodily life . not where discontent , and weariness of life contribute ; but even where there is a willingness to live too , upon a valuable consideration , as this apostle doth elsewhere express himself , viz. in the place before noted ; and how easily the divine pleasure could reconcile him to life , notwithstanding what is said in the text , is sufficiently signified in the words immediately following it . and the effect is permanent , not a sudden transport , ( wherein many are induced to throw away their lives upon much lower motives ) ; this appears to be an habitual inclination . at distant times , we find the apostle in the same temper . that is not surely from the power of nature , that is so much against it , as the stream of nature now runs , i. e. that a man should be willing to be plucked in pieces , and severed from himself ! and we see , vers. 5. whereto it is expresly ascribed , he that hath wrought us to the self-same thing , is god. 6 thly , how black is their character , and how sad their state , that are more addicted to the body , and this bodily life , than to the lord , and that holy blessed life we are to partake in with him ! their character is black and horrid , as it is divers , from that which truly belongs to all the people of god , that ever liv'd on earth ; and so doth distinguish them from such , and place them among another sort of men that belong not to him ; such as have their portion in this life , their good things here ; and who are to expect nothing hereafter , but woe and wailing . and who would not be affrighted that finds a mark upon him , that severs him from the whole assembly of the just , and the blessed ! their state is also therefore sad and dismal : and in as much as what they place their highest felicity in , ( their abode in the body ) they know will continue but a little while . who could ever , by their love of this bodily life , procure it to be perpetuated ? or by their dread of mortality , make themselves immortal ? have not others , in all former ages , lov'd the body and this world as much ? and what is become of them ? hath not death still swept the stage from generation to generation ? and taken all away , willingly or unwillingly ? to have all my good bound up in what i cannot keep ! and to be in a continual dread of what i cannot avoid ! what can be more disconsolate ? how grievous will it be to be torn out of the body ! not to resign the soul , but have it drawn forth as a rusty sword out of the sheath ; a thing which our utmost willingness ( will make the more painful , but ) cannot defer . no man hath power over the spirit to retain the spirit , nor hath he power in death , eccles. 8.8 . how uncomfortable , when the lord's presence , the common joy of all good souls is to me a dread ! by the same degrees by which an abode in the body is over-desired , is that presence dreaded and disaffected . and how deplorate is the case , when this body is the best shelter i have from that presence ! would i lurk in the body , and lie hid from the presence of the lord ? how easily , and how soon will my fortress be beaten down and laid in the dust ! and i be left naked and exposed ! and then how fearful things do ensue ! but what now , doth this fearful case admit of no remedy ? it can admit but of this only one , which therefore i would now recommend and press : the serious effectual endeavour of being , to a just degree , alienated from the body , and of having the undue love represt and wrought down of this bodily life . mistake not , i go not about to perswade all , promiscuously , out of hand , and without more ado , to desire death , or absence from the body . the desires of reasonable creatures should be reasonable ; the product of valuable considerations , and rational inducements . the present case of too many , the lord knows , admits not they should be willing to die . who are they that they should desire the day of the lord ? a day of such gloominess and darkness , as it is likely , should it now dawn , to prove to them ? no ; but let all endeavour to get into that state , and have their affairs in such a posture that they may be , upon good terms , reconciled to the grave ; and that , separation from the body may be the matter , with them , of a rational and truly christian choice . and since , as hath been said , there are two terms between which the inclination and motion of our souls , in this case , must lie from the one to the other , viz. the body , and the lord , life in the body , and with the lord. let such things be considered on both hands , as may justly tend to diminish and lessen our inclination and love to the one , and increase it towards the other . so as that all things being considered , and upon the whole , this may be the reasonable and self-justifying result , to be well pleased rather to be absent from the body , and to be present with the lord. and , 1. on the part of the body , and this bodily life , consider , 1. how costly it is to you ! you lay out upon it ( the most do ) most of your time , thoughts , cares . the greater part , most ( or even all : ) of their estates . all the callings you can think of in the world , and which all help to maintain at no little expence , are wholly for the body : what costly attendants must it have of cooks , bakers , brewers , mercers , physicians , lawyers , and what not ? one only excepted that refers to the soul. and again , when all is done , how little serviceable is it ! when you would employ it , sometimes it is sick , sometimes lame ; sometimes lames the mind and intellect too , that it cannot do its office , meerly thorough the distemper of bodily organs ; is at all times dull , sluggish , indisposed ; the spirit is willing , but the flesh weak . yea moreover , how disserviceable ! hinders your doing good , prompts to the doing much evil . what a world of mischief is done among men , meerly by bodily lusts , and to serve fleshly appetite . these fill the world with confusion and miseries of all sorts . all catch from others what they can for the service of the body . hence is competition of interests and designs : no man's portion is enough for him to serve the body , ( or the mind , as it is depraved by bodily inclinations ) . and so the world is torn by its inhabitants , countries wasted and laid desolate . religion it self made subservient to fleshly interest , and thence is the occasion of many a bloody contest , of oppressions , persecutions , and violences ; whereby , many times , it so falls out , that such as are most vigorously engaged in a design of serving the body , destroy it ; their own as well as other mens . and ( which is most dreadful ) souls are numerously lost and perish in the scuffle ; yea , and very oft , upon the account ( or pretence ) of religion , whose only design it is to save souls ! and how many to save their bodies , destroy even their own souls ! not having learn'd that instruction of our saviour's , not to fear them that can only kill the body ; or , being unable to suffer some lesser bodily inconveniences , apostatize , and abandon their religion , whereby that , and their souls too , become sacrifices to the safety and accommodation of an idoliz'd lump of clay ! and how certainly ( if a seasonable repentance do not intervene ) do they , who only thus tempt the souls of other men , destroy their own ! nor can it be doubted , at this time of day , and after the experience of so many ages , wherein christianity hath been so visibly and grosly carnaliz'd , but that it is a religion perverted to the support of the bodily and animal interest , that hath thus embroiled the christian world. how plain is it , that they who desire to make a fair shew in the flesh , to strut in pomp , to glitter in secular grandieur and splendor , to live in unrebuked sensual ease and fulness , are the men that would constrain others to their carnal observances ! men that serve not our lord jesus christ , but their own bellies . who can think it is pure love to souls , and zeal for the true ends of the holy peaceable religion of our blessed jesus , that makes them so vexatious and troublesome to all whom their fleshly arm can reach and ruin , and whom their spirit and way cannot allure and win ? who that understands religion , and the true design of it , and the blessed end wherein it will shortly terminate , would not be glad to be rescued out of this large diffusive unquiet empire of the body , that extends it self over all things , mingling its odious impurities , even with what is most sacred ! who would not long to be from under this reign of the beast , if he might have a fair way of escape ! and where religion is not in the case , what multitudes of terrene creatures , earthly-minded men , are stupidly going down to perdition daily , and destroying their souls by meer neglect , while they are driving designs for the body ! which yet , in the mean time , is , at the best , but a prison to the best of souls . o how could they love god! admire , and praise him ! were they once out of this body ! but it is not enough to a subject wherein love is implanted , and is a part of its nature , to have only the prospect of what is unlovely ; or be told only what is not to be loved . there must be somewhat to invite and draw , as well as to depel and drive off . therefore , 2 ly , consider also , on the other part , the lord , and that life you are to transact and live with him . little can now be said ; you are not ignorant where much is , and your own thoughts may , upon much conversing with the holy oracles , suggest yet more . and you have need to use your thoughts here , the more largely , where your sense doth not instruct you , as on the other part it doth . consider the descriptions which you are copiously furnish'd with , both of him , and of the state in which you are to be present with him . recount his glorious excellencies ; his immense and all-sufficient fulness ; his wisdom , power , holiness , and love in absolute perfection . consider his high , equal , comely , amiable regency over the blessed community above , that spiritual incorporeal people , the pleased joyful inhabitants of the celestial regions . and that he rules over them , and communicates himself universally to them , in a state of perfect light , purity , peace , love , and pleasure , that is also immutable , and never to know end . there is nothing capable of attracting an intellectual nature , which is not here ! but on both parts , suffer your selves to be directed also . 1. take heed of over-indulging the body ; keep it in subjection , use it , and serve it not . primitive nature , and the creator's wise and holy pleasure , ordained it to serve . lose not your selves in it ; take heed you be not buried , where you should but dwell ; and that you make not your mansion your grave . mansion do i say ? call it as this apostle doth , and another , ( 2 pet. 1. ) your tabernacle only ; a tent pitched for you , but for a little while . every day look upon it ( and without fond pity ) as destin'd to rottenness and corruption . and as that , which when it ceases to be your cloathing , must be worms meat . labour to make the thoughts easie and familiar to your selves of leaving it ; think it not an uncouth thing . how doth that part of the creation that is inferior to you , abound with like instances ? of fruits springing up out of this earth , and growing to ripeness and maturity , with husks , shells , or other integuments , which then fall off ; such as never ripen , they , and their enfoldings rot together . esteem it your perfection , when your shell will fall off easily , and cleaves not so close , as to put you to pain when it is to be severed from you . endeavour the holy and heavenly nature may grow more , and more mature in you ; so death will be the more also an unregretted thing to your thoughts . by all means labour to overcome the fear of it ; which that you might , our lord also took a body . forasmuch as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the devil : and deliver them , who through fear of death , were all their life-time subject to bondage , ( heb. 2.14 , 15. ) reckon not much of that fear , which is only the meer regret of sensitive nature , purely involuntary . and that can no more obey the empire of the mind , or be regulated by it , than you can make strait a crooked leg by a meer act of your will , or make your body not feel pain . a fear from which the perfection of our nature , in our blessed lord himself , was not exempt . but it is one thing to extinguish even that fear , another to overcome it . the former is impossible to you , the latter necessary . it is overcome , when a superior principle governs you , and your resolutions and course , as it did our lord. he did not , because of it , spare himself , and decline dying . you may feel perhaps somewhat of such a fear ( a secret shrug ) when you are to be let blood , or have a wound search'd . it governs not in such a less important case , when ( being convinc'd it is requisite ) you omit not the thing notwithstanding . labour herein to be hardy , and merciless to this flesh , upon the fore-thoughts of the time when god will allow you to step forth , and go out of the body ; and say to it , with an obdur'd mind , for all thy craving , and shrinking , thou shalt be thrown off . labour it may , not only , not be the matter of your prevailing fear , but be the matter of your hope . look towards the approaching season , with pleasant chearful expectation : aspire ( as it belongs to you to do , who have received the first fruits of the spirit , that blessed spirit of adoption ) and groan for the adoption , ( the season of your being more solemnly own'd for sons ) viz. the redemption of the body , rom. 8.23 . which though it ultimately refer to the resurrection , may be allowed to have an incompleat meaning in reference to death too : for i see not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may admit such a construction , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 9.15 . i. e. that redemption of the body may mean redemption from it ( wherein it is burthensome , a grievance , and penalty ) here , as well as there . the redemption of transgressions , doth truly mean liberation from the penalty of them . from which penal evil , of , and by the body , ( so materially , at least , it is ) we are not perfectly freed ( as our blessedness is not perfect ) till mortality be swallowed up of life , and all the adopted ( the many sons ) be all brought to glory together . how happy in the mean time is your case , when death becomes the matter of your rational well-grounded hope ! you have many hopes wherein you are liable to disappointment ; you will then have one sure hope , and that will be worth them all ; none can prevent you of this hope . many other things you justly hope for , are hindred by ill minded men of their accomplishment . but all the wit and power of your most spiteful enemies can never hinder you from dying . and how are you fenc'd against all the intervening troubles of life ! nihil metuit qui optat mori , you have nothing to fear , if you desire to die ; nothing but what , at least , death will shortly put an end to . make this your aim ; to have life for the matter of your patience , and death of your desire . 2 ly , on the other part also , labour to be upon good terms with the lord ; secure it that he be yours . your way to that is short and expedite . the same by which we become his , ezek. 16.8 . i entred into covenant with thee , and thou becamest mine . solemnly and unfeignedly accept him , and surrender your selves . without this , who can expect but to hear from him at last , depart from me , i know you not ? know of your selves , demand an account , are you sincerely willing to be his ? and to take him for yours , without limitation or reserves ? matters are then agreed between him and you : and who can break or disanul the agreement ? who can come between him and you ? i often think of the high transport wherewith those words are uttered ; the excellent knowledg of christ jesus my lord , phil. 3.8 . this is christian religion , not in a system , but as it is a vital principle , and habit in the soul , inclining us , making us propense towards our blessed lord ; addicting and subduing us to him ; uniting us with him . whereby we come to know by inward sensations ; to feel the transfusions of his spiritful light and influence , and our souls thereby caught , and bound up in the bundle of life . so we have christ form'd within ; his holy truths , doctrines , precepts , promises , inwrought into the temper of our spirits . and , as it follows in that context , phil. 3. to have him , according to the states , wherein he successively was , by correspondent impressions represented in us . so as that we come to bear the image of him , crucified and dying , first ; then reviving , and rising ; and afterwards , ascending and glorifi'd . to know him , and the power of his resurrection , and the fellowship of his sufferings , being made conformable to his death ; if , by any means , we might attain unto the resurrection of the dead , vers. 10 , 11. let us not be at rest till we find it thus , in some measure with us . if we feel our selves , after this manner , internally and initially conform'd to him , this will be both a preparative and a pledg of our future perfect conformity , both internal and external . it will fit us to be ever with the lord ; and assure us we shall , and can be no where else . that he and we shall not to eternity dwell asunder . we shall neither fear to be externally conform'd to him in his death , to quit , and lay down the body as he did ; nor despair of attaining with him the resurrection from the dead , and of being present with him in glory . or that he shall recover for us , out of the dust , our vile abject bodies , ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the body of our humiliation , wherein we were humbled , as he was in his , ( as it follows in that , phil. 3. vers . 21. ) and make it like his own glorious body , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conform , and agreeable ) by that power , by which he is able even to subdue all things to himself . in the mean time , as this present state admits , converse much with him every day . be not strangers to him ; often recognize , and renew your engagements to him . revolve in your thoughts his interest in you , and yours in him . and the nearer relation which there is between him and you , than that between you and this body . recount with your selves the permanency and lastingness of that relation . that whereas this body , as now it is ( a terrestrial body ) will not be yours long ; he is to be your god for ever and ever . that , though death must shortly separate you from this body , neither life nor death , principalities nor powers , things present , nor things to come , shall ever separate you from the love of god which is in christ , our jesus , our lord. while this body is a body of death to you , he is your life , your hope , and your exceeding joy , your better , more laudable , and more excellent self , more intimate to you , than you can be to your self , ( as hath been anciently , and often said ) ; and for the obtaining whose presence , absence from the body is a very small matter . a great * prince ( in an epistle to that philosopher ) tells him ; i seem to my self not to be a man , ( as the saying is ) while i am absent from iamblichus , ( or while i am not conversant † with him ) . that we can better endure our lord's absence , is surely a thing , it self , not to be endured . we should labour our acquaintance with him ( such as is fit to be between so great a majesty , and such mean creatures as we ) should grow daily . yea , and endeavour to make the thoughts more familiar to our selves , of spiritual beings in the general . for we are to serve , and converse with him in a glorious community of such creatures . an innumerable company of angels ; the general assembly , and the church of the first born , and the spirits of just men made perfect , heb. 12.23 . in a region where an earthly body , remaining such , can have no place . why do we make the thoughts of a spirit out of a body so strange to our selves ? we meet with hundreds of spirits in bodies , and moving bodies to and fro , in the streets every day , and are not startled at it . is a body so much nearer a-kin to us , than a spirit ; that we must have so mean a thing to come between , to mediate and reconcile us to it ? why are we afraid of what we are so nearly allyed unto ? can we not endure to see or think of a man at liberty , ( suppose it were a friend or a brother ) if we our selves were in prison ? the more easy you make the apprehension to your selves of a disembody'd spirit , i. e. free , i mean , of any terrestrial body , the better we shall relish the thoughts of him who is the head of that glorious society you are to be gathered unto ; for the lord is that spirit , the eminent , almighty , and all-governing spirit , ( to be ever beheld too in his glorified body , as an eternal monument of his undertaking for us , and an assuring endearment of his relation to us ) . the better your minds will comply with the preconceived idea we are to entertain our selves with , of the constitution , order , employment , and delights of that vast collection of heavenly associates we shall dwell with for ever . and the more will you still incline to be absent from this body , that ( among them ) you may be ever present with the lord. and if you thus cherish this pleasant inclination , think how grateful it will be when it comes to be satisfied ! how natural is that rest that ends in the center , to which a thing is carried by a natural motion ! how pleasantly doth the departed soul of that good gentlewoman , whose decease we lament , solace it self in the presence of her glorious lord ! i shall say little concerning her ; you will have her just memorial more at large e're long . i had indeed the opportunity , by an occasional abode some days under the same roof , ( several years before she came into that relation wherein she finish'd her course ) to observe her strangely vivid , and great wit , and very sober conversation . but the turn and bent of her spirit towards god , and heaven , more remarkably appear'd a considerable time after . which when it did , she shew'd how much more she studied the interest of her soul than the body ; and how much more she valued mental and spiritual excellencies , than worldly advantages , in the choice of her consort , whom she accepted to be the companion and guide of her life . she gave proof , herein , of the real greatness of her spirit ; and how much she disdain'd to be guided by their vulgar measures , that have not wit , and reason , and religion enough to value the accomplishments of the mind , and inner man. and to understand that knowledg , holiness , an heavenly heart , entire devotedness to the redeemer , a willingness to spend and be spent in the service of god , are better and more valuable things , than so many hundreds or thousands a year . and that no external circumstances can so far dignify a drunkard , an atheist , a profane wretch , as that , compared with one that bears such characters , he should deserve to be simply reckon'd the better man. and that meer sober carnality , and ungodliness , suffice not to cast the ballance . or that have so little of these qualifications for the making a true judgment , as to think that calling dishonourable , and a diminution to a man , that refers immediately to the soul , and the unseen world , and that relates and sets him nearest to god. she knew how to make her estimate of the honour of a family , and a pedigree , as things valuable in their kind , without allowing her self so much vanity , as to reckon they were things of the most excellent kind , and to which nothing personal could be equal . and well understood , of the personal endowments of the body , and the mind , which were to have the preference . her life might teach all , those especially of her own sex , that a life's time in the body , is for some other purposes , than to indulge , and trim , and adorn the body ; which is most minded by them who ( as that shows ) have , in the mean time , most neglected , and ( god knows ) most depraved and deformed souls . i hope her example more fully and publickly represented , will more generally teach . in the mean time , this instance of our common mortality should teach us all . we see this state of life in the body , is not that we were finally made for . yet how few seriously look beyond it ! and it is amazing to think how little the deaths of others signify , to the making us mind our own . we behave our selves as if death were a thing only to be undergone by some few persons , here and there ; and that the most should 'scape ; and as if we took it for granted , we should be of the exempted number . how soon are impressions , from such occasions , talk'd , and trifled , and laugh'd , and jested away ! shall we now learn more to study , and understand our own natures ? to contemplate our selves , and our duty thereupon ? that we are a mortal , immortal sort of creatures . that we are sojourners only in a body , which we must shortly leave to dust and worms ? that we are creatures united with bodies , but separable from them ? let each of us think , i am one that can live in a body , and can live out of a body . while i live in one , that body is not mine , i dwell not in mine own . that the body must be for the the lord , as he will then be for the body . that we shall dwell comfortless and miserable in the body , if we dwell in it solitary and alone , and have not with us a better inhabitant . that our bodies are to be mansions for a deity , houses for religion , temples of the holy ghost . o the venerable thoughts we should have of these bodies upon this account ! how careful should we be not to debase them , not to alienate them . if any man corrupt the temple of god , him will he destroy , 1 cor. 3.16 . will a man rob god ? break and violate his house ? how horrid a burglary ! shall we agree to resign these bodies , and this bodily life ? our meeting will have been to good purpose , might this be the united sense of this dissolving assembly . lord here we surrender and disclaim ( otherwise than for , and under thee ) all right and title to these bodies and lives of ours . we present our bodies holy , acceptable , living ( yet , living ) sacrifices , as our reasonable service . let us do so , and remember we are hereafter not to live to our selves , nor to die , at length , to our selves , but living and dying to be the lord's . finis . advertisement . there is lately printed , a brief exposition of the lord's prayer , and the ten commandments . to which is added , the doctrine of the sacraments . by isaac barrow , d. d. and late master of trinity-college in cambridg : and now , since his death , publish'd by dr. tillotson , dean of canterbury . printed for brabazon aylmer , at the three pigeons over against the royal exchange in cornhil . in octavo . notes, typically marginal, from the original text notes for div a44681-e810 psal. 16. vers. 2. vers. 3. vers. 4. 2 kin. 4. heb. 11.1 . ambros. de bono mortis . 2 cor. 4.16 . * epict. socrat. anaxarch . * julian . ep. ad iamblic . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a view of that part of the late considerations addrest to h.h. about the trinity which concerns the sober enquiry, on that subject : in a letter to the former friend. howe, john, 1630-1705. 1695 approx. 105 kb of xml-encoded text transcribed from 53 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44701 wing h3047 estc r39277 18320511 ocm 18320511 107349 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. a44701) transcribed from: (early english books online ; image set 107349) images scanned from microfilm: (early english books, 1641-1700 ; 1636:13) a view of that part of the late considerations addrest to h.h. about the trinity which concerns the sober enquiry, on that subject : in a letter to the former friend. howe, john, 1630-1705. 93, [3] p. printed for tho. parkhurst ..., london : 1695. attributed to howe by wing and nuc pre-1956 imprints. advertisements: [3] p. at end. errata: p. 91. reproduction of original in the union theological seminary library, new york. includes bibliographical references. 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 nye, stephen, 1648?-1719. -considerations on the explications of the doctrine of the trinity. antitrinitarianism -england -controversial literature. theology, doctrinal. trinity -apologetic works. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a view of that part of the late considerations addrest to h. h. about the trinity . which concerns the sober enquiry , on that subject . in a letter to the former friend . london , printed for tho. parkhurst , at the bible and three crowns , at the lower-end of cheapside , 1695. a view of the late considerations addrest to h. h. about the trinity . you see , sir , i make no haste to tell you my thoughts of what hath been publish'd since my last to you , against my sentiments touching the h. trinity . i saw the matter less required my time and thoughts , than my other affairs : and so little , that i was almost indifferent whether i took any notice thereof or no. there is really nothing of argument in what i have seen , but what i had suggested before , and objected to my self , in those very discourses of mine , now animadverted on ; which not having prevented , with me , the opinion i am of , can as little alter it , and should as little any man 's else . but a little leasure , as it can , without extortion , be gained from other occasions , i do not much grudg to bestow on this . i find my self concern'd in the late considerations on the explications of the doctrine of the trinity — in a letter to h. h. the author is pleas'd to give me the honour of a name , a lank , unvocal one . it is so contrived , that one may easily guess whom he means ; but the reason of his doing so i cannot guess . is it because he knew himself , what he would have others believe ? but i suppose he as well knew his own name . if he knew not the former , he ran the hazard of injuring either the supposed author , or the true , or both . i could , i believe , make as shrewd a guess at his name , and express it as plainly . but i think it not civil to do so ; because i apprehend he hath some reason to conceal it , whereof i think he hath a right to be the judg. but i will not prescribe to him rules of civility , of which that he is a great judg , i will not allow my self to doubt . yet i will not suppose him to have so very diminishing thoughts of our saviour , as not to acknowledg and reverence the authority of that great rule of his , which he knows gain'd reverence with some who called not themselves christians , [ whatsoever you would that men should do to you — &c. ] nor can divine what greater reason he should have to hide his own name , than to expose mine , or make the person he indigitates , be thought the author of the discourse he intended to expose . since no man can imagine how , as the christian world is constituted , any one can be more obnoxious for denying three persons , than for asserting three gods : which latter his impotent attempt aims to make that author do . for his censures of that author's stile , and difficulty to be understood , they offend me not . but so i have known some pretend deafness , to what they were unwilling to hear . there is indeed one place sob . enq. p. 24. in the end of sect. 8. where must should have been left out , upon the adding afterwards of can ; that might give one some trouble . in which yet , the supposal of a ( not unusual ) asyndeton , would , without the help of magick , have reliev'd a considering reader . and for his complements , as they do me no real good , so , i thank god , they hurt me not . i dwell at home , and better know my own furniture , than another can . for himself , i discern , and readily acknowledg , in him , those excellent accomplishments , for which i most heartily wish him an advocate in a better cause , without despair he will yet prove so ; when i take notice of some passages which look like indications of a serious temper of mind , as of choosing god , and the honour of his name , for our portion and design ; and that he lives in vain , who knows not his maker , and his god , with the like . but on the other hand , i was as heartily sorry to meet with an expression of so different a strain , on so awful a subject , of making a coat for the moon . that precept which josephus inserts among those given the jews , doth for the reason it hath in it , abstracting from its authority , deserve to be considered . it seems to import a decency to the rest of mankind , whose notions of a deity did not argue them sunk into the lowest degrees of sottishness and stupidity . good sir , what needed ( think you ) so adventurous boldness , in so lubricous a case ! it gains nothing to a man's cause either of strength or reputation with wise and good men. a sound argument will be as sound without it . nor should i much value having them on my side , whom i can hope to make laugh at so hazardous a jest. i can never indeed have any great veneration for a morose sourness , whatsoever affected appearance it may have with it , of a simulated sanctimony or religiousness ; but i should think it no hardship upon me to repress that levity , as to attempt dancing upon the brink of so tremendous a precipice . and would always express my self with suspicion , and a supposed possibility of being mistaken , in a case wherein i find many of noted judgment and integrity , in the succession of several ages , differing from me . but go we on to the cause it self , where he pretends , 1. first to give a view of the sober enquirer's hypothesis . 2. and then to argue against it . as to the former . he doth it , i am loth to say , with less fairness than from a person of his ( otherwise ) appearing ingenuity , one would expect . for he really makes me to have said more than i ever did , in divers instances ; and much less than i have expresly said ; and that he cannot have so little understanding as not to know was most material to the cause in hand . he represents me p. 40. col . 1. saying the persons are distinct essences , numerical natures , beings , substances ; and col . 2. that i hold them to be three spirits ; when in the close of one of those paragraphs , viz. calm discourse , p. 112 , 113. i recite the words of w. j. in the unity of the godhead there must be no plurality or multiplicity of substances allowed : and do add , nor do i say that there must . and p. 39 , 40. i do not positively say there are three distinct substances , minds , or spirits . i would ask this my learned antagonist , have saying , and not saying , the same signification ? and again , when calm discourse , p. 123. my words are , i will not use the expressions , as signifying my formed judgment , that there are three things , substances or spirits in the godhead ; how could he say , i hold the three persons to be three spirits ? is any man , according to the ordinary way of speaking , said to hold what is not his formed judgment ? if he only propose things whereof he doubts , to be considered and discust by others , in order to the forming of it , and by gentle ventilation to sift out truth , it the rather argues him not to hold this or that . and i think much service might be done to the common interest of religion , by such a free mutual communication of even more doubtful thoughts , if such disquisitions were pursu'd with more candour , and with less confidence and prepossession of mind , or addictedness to the interest of any party whatsoever . if it were rather endeavoured , to reason one another into , or out of , this or that opinion , than either by sophistical collusions to cheat , or to hector by great words , one that is not of my mind . or if the design were less to expose an adversary , than to clear the matter in controversy . besides , that if such equanimity did more generally appear , and govern , in transactions of this nature , it would produce a greater liberty in communicating our thoughts , about some of the more vogued and fashionable opinions , by exempting each other from the fear of ill treatment , in the most sensible kind . it being too manifest , that the same confident insulting genius , which makes a man think himself competent to be a standard to mankind , would also make him impatient of dissent , and tempt him to do worse , than reproach one that differs from him , if it were in his power . and the club or fagot-arguments must be expected to take place , where what he thinks rational ones , did not do the business . this only on the by . in the mean time that there is a trinity in the godhead , is no matter of doubt with me ; but only whether this be the best way of explaining and defending it . if this be not the best , or sufficient , some other will , i believe , or hath been found out by some other . of which i have spoken my sense not only indefinitely , calm disc. p. 81. but particularly of the more common way ; not that i did then , or have yet thought it the best , but not indefensible , p. 73 , 74. and i must now sincerely profess , that the perusal of these very considerations gives me more confidence about this hypothesis , than i allowed my self before ; finding that the very sagacious author of them , of whose abilities and industry together , i really have that opinion , as to count him the most likely to confute it of all the modern antitrinitarians , hath no other way to deal with it , than first , both partially and invidiously to represent it ; and then , rather to trifle than argue against it . he first paints it out in false and ugly colours , before he comes to reasoning . and then , when he should reason , he says nothing that hath so much as a colour . it seems to me an argument of a suspected ill cause on his side , that he thought it needful to prepossess the reader with the imagination of i know not ( and i believe he knows not ) what gross ideas , as he romances , belonging to this hypothesis . because from those words , prov. 8. then was i by him , as one brought up with him , and daily his delight ; the author speaks of the delicious society , which these words intimate , the eternal wisdom , and the prime author and parent of all things , to have each with other . for my part , i have little doubt but this ingenious writer is so well acquainted with the gust and relish of intellectual delight , that he chose to expose his adversary by using that odd expression of gross ideas so causlesly , in accommodation only to the genius of some other men , whom he thought fit to humour , rather than his own . nor can he be so little acquainted with the paganish theology , as not to apprehend a vast disagreement between this and that , and a much greater agreement between the paganish notion of the deity , and his own . for the questions which he supposes me to put , and makes me answer as he thinks fit , by ( misapplied ) passages of that discourse , i hope it will appear they were either prevented , or answered at another rate . at length he says , the butt-end of this hypothesis , &c. i like not that phrase the worse for the author's sake , of whom it seems borrowed , whose memory greater things will make live , when we are forgot . but let him proceed — the butt-end of this hypothesis is the true strength of it . but that true strength he hath either had the hap not to observe , or taken the care not to represent , i. e. from what is so often inculcated in that discourse , the necessary existence of two hypostases of and in the first , and of an omnimodous simplicity groundlesly supposed in the divine being , he hath kept himself at a wary cautious distance , when he might apprehend there was its strength . therefore i cannot also but observe , that as he hath mark'd this hypothesis , with ( most undue ) ill characters ; so he hath maimed it too , of what was most considerable belonging to it , that he might expose it by the former means , so as to make it need much defence ; and that by the latter , it might seem quite destitute of any defence at all . and now when ( not without some untoward disfigurations ) it hath thus far ' scap'd his hands , and is ( in none of the best shapes ) set up only to be beaten down ; the argument he first attacks it with is the inartificial one of authority . and yet his argument from this topick , is only negative , that the opinion he would confute wants authority , that the enquirer was the first that ever dreamt of it . and that no learned divine of any perswasion will subscribe to it : q. d. 't is false , and impossible to be true ; the enquirer only proposing what he offer'd , as possible for ought we know , is not otherwise oppos'd than by asserting it to be impossible . this therefore he must say , or he saith nothing to the purpose ; and why now is it impossible ? because no body said it before . so , then , was every thing that any man first said ; but afterwards , by being often spoken , it might , it seems , at length become true ! for any learned divines subscribing to it , i suppose he intends that in the strict sense . and so the enquirer never said he would subscribe it himself , otherwise than that his judgment did more incline to it , as liable to less exception than other ways of defending the doctrine of the trinity , or than denying it , which he thought least defensible of all . but now supposing one should find learned divines of the same mind , ( and perhaps some may be found more confident than he ) i would ask the considerator , whether he will therefore confess a trinity a possible thing ? if not , he deals not fairly , to put the enquirer upon quoting authorities to no purpose : or that he would have them conclude him , by whom he will not be concluded himself . he seems indeed himself to have forgot the question ( with which afterwards he charges the enquirer ) as it is set down sober enquiry p. 1. whether a trinity in the godhead be a possible thing ? this was the question , not what john , or thomas , or james such a one thought ? but while he pretends to think no body else is of the enquirer's mind in the particular point he is now speaking to , i. e. the delicious society the divine hypostases are supposed to have with each other ; give me leave freely to discourse this matter . i would fain know what it is , wherein he supposes the enquirer to have overshot his mark : or of what makes he here so mighty a wonderment ▪ it can be but one of these two things : either that there are three divine persons in the godhead really distinct ; or , that they have ( if there be ) a delicious society or conversation with each other . will he say the former is a singular opinion ? or that 't is novel ? was there never a real trinitarian in the world before ? doth he not , in his own express words , sort the enquirer with one , whom he will not deny to be a learned divine , p. 43. of these his present considerations , col . 1. [ the author of the 28 propositions , and mr. h — w , as he calls the enquirer , are honest men , and real trinitarians . ] by which former character he hath , i dare say , ten thousand times more gratify'd his ambition , than by calling him learned too . and i believe he will as little think this a novel opinion , as a singular one . nor shall i thank him for acknowledging it to have been the opinion of the fathers , generally , not only ante-nicene and nicene , but post-nicene too , for some following ages , unto that of p. lombard , so obvious it is to every one that will but more slightly search . for my part , i will not except justin martyr himself , whom i the rather mention , both as he was one of the more antient of the fathers ; and as i may also call him , the father of the modalists ; nor his notion even about the homoousian-trinity , as he expresly stiles it . for tho it will require more time than i now intend to bestow , to give a distinct account of every passage throughout that discourse of his , yet his expression of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be so taken , as if it were to be torn away from its coherence , and from it self . when therefore he says the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the being unbegotten , begotten , and having proceeded , are not names of the essence , but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) modes of subsistence ; he must mean they are not immediately names of the essence , but mediately they cannot but be so . for what do they modify ? not nothing . when they are said to be modes of subsistence , what is it that subsists ? we cannot pluck away these modes of subsistence from that which subsists , and whereof they are the modes . and what is that ? you 'll say the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one essence , which he had mentioned before ; and that one essence is , 't is true , as perfectly one , as 't is possible ; for what is of it self , and what are from that , to be with each other , i. e. that they are congenerous , as the sun and its rays ( according to that heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the effulgency of glory ) or as mind , and ( where there is nothing else but substance ) consubstantial thought or word . therefore this oneness of essence must be taken in so large and extensive a sense , as that it may admit of these differences . for so he afterwards plainly speaks , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if the one ( the father ) hath his existence without being begotten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another ( the son ) by being begotten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that ( the holy ghost ) by having proceeded , here it befals us to behold differences ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or the things that import difference . there must be a sense , therefore , wherein he understood this essence to be most truly one ; and a sense wherein he also understood it to have its differences , and those too not unimportant ones , as being unbegotten , and being begotten , signify no light differences . and in what latitude of sense he understood the oneness of essence , whereof he had before spoken , may be seen in his following explication , when what he said he would have be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) more manifest ; he makes adam's peculiar mode of subsistence to be that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not begotten , but made by god's own hand ; but for them that were from him , he intimates theirs to be , that they were begotten , not made . if then you enquire concerning the same essence that was common to him and them , you still find that man is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the subject , whether of formation , as to him , or of generation , as to them . and who apprehends not in what latitude of sense the humane nature is one , which is common to adam , and his posterity ? tho the divine nature is incomparably more one , which is common to the father , son , and spirit , as we have formerly insisted , and shall further shew it cannot but be , in all necessary , and continually-depending emanations . yet i might , if there were need , again ( as to this part ) quote the considerator to himself . for i suppose he will not disown the considerations in 1693. in which , pag. 15. col . 1. are these words , dr. cudworth by a great number of very pertinent and home-quotations , hath proved that his explication ( i mean that part of it which makes the three persons to be so many distinct essences , or substances ) is the doctrine of the principal , if not of all the fathers , as well as of the platonists . and 't is added , and i ( for my own part ) do grant it . upon the whole then , i reckon that as to this first part , we stand clear not only to the rest of the world , but with this author himself , that to be a real trinitarian is not so unheard-of a thing , or what no learned divine of any perswasion ever dreamt of before the enquirer . but now for the second part. the delicious society supposed to be between ( or rather among ) the three persons . is this a dream ! and so strange a one ! why , good sir ! can you suppose three persons , i. e. three intellectual subsistences , perfectly wise , holy , and good , co-existing with , inexisting in one another , to have no society ? or that society not to be delicious ? he says , how can it be ? i say , how can it but be ? herein i am sure the enquirer hath far more company than in the former . for whether the three persons have all the same numerical essence , or three distinct ; all agree they most delightfully converse . will he pretend never to have read any that make love ( as it were intercurrent between the two first ) the character of the third ? in short ; is it the thing he quarrels with as singular , or the word ? at the thing , supposing three persons , he can have no quarrel , without quarreling with the common sense of mankind . for the word , he hath more wit and knowledg of language than to pretend to find fault with that . for let him but consult expositors ( even the known criticks ) upon the mentioned place prov. 8. ( whom , in so plain a case , i will not be at the pains to quote and transcribe ) and take notice whether none read those words , fui in deliciis . therefore i believe the considerator will be so ingenuous , as to perceive , he hath , in this part of his discourse , grosly overshot , or undershot , or shot wide of his own mark , if indeed he had any , or did not ( letting his bolt fly too soon ) shoot at rovers , before he had taken steady aim at any thing . in short , all this dust could be rais'd but with design only , because he could not enlighten his readers , to blind them . but now when he should come by solid argument to disprove the hypothesis , by shewing that three individual divine natures , or essences , can possibly have no nexus , so as to become one entire divine nature , and , at the same time , ( which this hypothesis supposes ) remain still three individual divine natures and essences , he thinks fit to leave it to another to do it for him , who , he says , if he cannot prove this , can prove nothing . and when we see that proof , it will be time enough to consider it . in the mean time i cannot here but note what i will neither , in charity , call forgery in the considerator , nor , in civility , ignorance , but it cannot be less than great oversight ; his talk of these three , so united as to become one : the enquirer never spake ( nor dreamt ) of their becoming one , but of their being naturally , necessarily , and eternally so . then he comes to put the question , as ( he says ) it is between the enquirer and the socinians . and he puts it thus , how three distinct , several , individual , divine beings , essences , or substances , should remain three several individual substances , and yet , at the same time , be united into one divine substance called god ? one would have thought , when he had so newly wav'd the former question , as wherein he meant not to be concern'd , he should presently have put a new one , upon which he intended to engage himself . but we have the same over again , even with the same ill look of an equivalent phrase unto [ becoming ] [ united ] into one , to insinuate to his reader , as if his antagonist thought these three were de novo united , not in , but into one. which he knew must have a harsh sound , and as well knew it to be most repugnant to the enquirer's most declared sentiment . nor will it be any presumption , if i take the liberty to set down the question according to the enquirer's mind , who have as much reason to know it , as he ; and i am sure it will be more agreeable to the tenour of his discourse now referr'd to , whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the divine being , may not possibly , for ought we know , contain three natures , or essences , under the names of father , son , and holy ghost , so far distinct , as is necessary to found the distinct predications or attributions severally given them in the holy scriptures , and yet be eternally , necessarily , naturally , vitally so united , as notwithstanding that remaining distinction , to be one god. and let us now see what he hath to say ; first , to the enquirer's illustrations of it , as possible . secondly , what he brings to prove it impossible . as to the former part . he first falls upon what the enquirer had said concerning the vegetative , sensitive , and intellective natures in our selves . and upon this he insists so operously , as if the whole weight of the cause had been laid upon it , and seems to think the enquirer had forgot the question , when he mentioned it ; because he says , those are only distinct faculties , not persons , or substances ( tho persons were not in his question ) without ever taking any notice of the enquirers waving it , with these words , that he would content himself with what was more obvious . but this is is all art. to raise a mighty posse , and labour to seem to those that he believed would read what he writ only , not what the other did , most effectually to expugne what he saw was neglected , tho not altogether useless , as we shall see anon . in the mean time , it is observable how needlesly he slurs himself in this his first brisk onset . he says , no man ever pretended — that the vegetative , sensitive , and intellective faculties ( or powers ) are so many distinct , individual persons , substances , or essences , we grant , &c. what did no man ever pretend that these three distinct natures , the vegetative , sensitive , intellective , were , in man , three distinct substances , or souls , concurring by a certain subordination in him ? what necessity was there , that to heighten his triumph , in the opinion of his credulous followers , he should , with so glorious a confidence , put on the vain and false shew of having all the world on his side ; and herein either dissemble his knowledge , or grosly bewray his ignorance in the meer history of philosophy . and most imprudently suppose all his readers as ignorant , as he would seem ! what , did he never hear of an averroist in the world ? doth he not know that physician and philosopher , and his followers , earnestly contended for what he says no man ever pretended to ? or that divers other commentators upon aristotle , have some abetted , others as vehemently oppos'd them in it ? not to insist also that some thought the intellectus agens , and patiens to be distinct substances , belonging to the nature of man , as others had also other conceits about the former ? and if he look some hundreds of years back , as far as the time , and extant work of nemesius , bishop and philosopher ( as he writes himself ) of the nature of man , ( who liv'd in the time of gregory nazianzen , as appears by an epistle of his writ to him , and prefixt to that little book of his ) he will find that author takes notice there were divers that took man to consist of mind , soul , and body , and that some did doubt whether the mind super vening to the soul , as one to the other , did not make the latter intelligent . and in several other parts of that work ( easy , if it were necessary to be recited ) he speaks it as the judgment of some , that the unreasonable nature in man did exist by it self , as being of it self an unreasonable soul , not a part of the reasonable , accounting it one of the greatest absurdities , that the unreasonable soul should be a part of that which is reasonable . and he carries us yet much farther back , referring us to plotinus , in whom any that will , may read much more to that purpose in many places . it matters not whether this opinion be true or false , but a great mistake ( or misrepresentation ) it was , to say no man ever pretended to it . and be that as it will ; if all the readers will suspend their judgments , that a trinity in the godhead is impossible , till the considerator shall have prov'd , by plain demonstration , the concurrence of three such spirits ( a vegetative , sensitive , and intellective ) vitally united in the constitution of man , is a thing simply impossible , i believe he will not in haste , have many proselytes . i , for my part , as his own eyes might have told him , laid no stress upon it ; but only mentioned it in transitu , as i was going on to what is obvious , and in view to every man , the union between our soul and body . nor was i sollicitous to find this an exact parallel , as he fancies i was obliged to do . what if there be no exact parallel ? will any man of a sober mind , or that is master of his own thoughts , conclude every thing impossible in the uncreated being , whereof there is not an exact parallel in the creation ? if any man will stand upon this , come make an argument of it , let us see it in form , and try its strength . [ whatsoever hath not its exact parallel in the creation , is impossible in god , ] &c. he will sooner prove himself ridiculous , than prove his point by such a medium . 't is enough for a sober man's purpose , in such a case as we are now considering , if we find such things actually are ( or might as easily be , as what we see actually is ) among the creatures , that are of as difficult conception , and explication , as what appears represented in the enquirers hypothesis concerning a trinity . 't is trifling to attempt to give , or to ask a parallel exact per omnia . it abundantly serves any reasonable purpose , if there be a parallel quoad hoc , viz. in respect of the facility or difficulty of conception . and tho the vegetative , sensitive , and intellective natures be not so many distinct substances , a trinity is not less conceivable in the divine being , than three such natures , or natural powers , in the one humane nature . and whoever they be that will not simplify the divine being into nothing ( as the excellent author of the 28 propositions speaks ) must also acknowledg the most real perfections in the divine being , tho not univocal , but infinitely transcendent to any thing in us . and are they no way distinct ? let any sober understanding judg , will the same notion agree to them all ? is his knowledg , throughout , the same with his effective power ? then he must make himself . for who can doubt he knows himself ? and is his will the self-same undistinguishable perfection , in him , with his knowledg ? then the purposes of his will must be to effect all that he can . for doth he not know all that he can do ? and the complacencies of his will must be as much in what is evil , as good , even in the most odious turpitude of the vilest , and most immoral evils ! for he knows both alike . i know what is commonly said of extrinsecal denominations : but are such denominations true , or false ? have they any thing in re correspondent to them , or have they not ? then some distinction there must be of these perfections themselves . if so , how are they distinguisht ? and there appears great reason , from god's own word , to conceive greater distinction of the three hypostases in his being , than of the attributes which are common to them , as is said , sob . enq. pag. 140. in reference whereto , it is not improper or impertinent to mention such differences , as we find in our own being , tho they be not distinct substances . less distinction in our selves may lead us to conceive the possibility of greater in him , in whom we are wont to apprehend nothing but substance . what he adds concerning the union of soul and body in our selves , ( which he cannot deny to be distinct substances ) is , from a man of so good sense , so surprisingly strange , and remote from the purpose , that one would scarce think it from the same man ; but that he left this part to some other of the club , and afterwards writ on , himself , without reading it over ; or this was with him ( what we are all liable to ) some drowsy interval . for when he had himself recited as the enquirer's words , or sense , if there is this union between two so contrary natures and substances , as the soul and body , why may there not be a like union between two or three created spirits ? he , without shadow of a pretence , feigns the enquirer again to have forgot the question , because soul and body are not both intelligent substances . and why , sir , doth this argue him to have forgot the question ? 't is as if he expected a man to be at the top of the stairs , assoon as he toucht the first step. in a series of discourse , must the beginning touch the end , leaving out what is to come between , and connect both parts ? what then serve mediums for ? and so farewel to all reasoning , since nothing can be proved by it self . he expected , it seems , i should have proved three intelligent natures might be united , because three intelligent natures might be united ! but say i ( and so he repeats ) if there be so near union between things of so contrary natures as soul and body , why not between two or three created spirits ? the question is , as he now states it himself , why may not three intelligent substances — be united ? and hither he ( with palpable violence ) immediately refers the mention of the union of soul and body ; and says he , why sir , are body and soul intelligent substances ? and , say i , but why , sir , are not the three ( supposed ) created spirits intelligent substances ? and now , thinks he , will my easy admiring readers , that read me only , and not him , say , what a baffle hath he given the enquirer ? what an ignorant man is this mr. — to talk of soul and body , as both intelligent substances ? but if any of them happen upon the enquirer's book too , then must they say , how scurvily doth this matter turn upon himself ? how inconsiderate a prevaricator was he that took upon him the present part of a considerer , so to represent him ? and i my self would say , had i the opportunity of free discourse with him in a corner , ( which because i have not , i say it here ) sir , is this sincere writing ? is this the way to sift out truth ? and i must further say , this looks like a man stung by the pungency of the present question . if soul and body , things of so contrary natures , that is , of an intelligent and unintelligent nature , can be united into one ( humane ) nature , why may not three created spirits , all intelligent natures , be as well united into some one thing ? it appears you knew not what to say to it ; and would fain seem to say something , when you really had nothing to say , and therefore so egregiously tergiversate , and feign your self not to understand it , or that your antagonist did not understand himself . the enquirer's scope was manifest . nothing was to be got by so grosly perverting it . is there no argument but à pari ? might you not plainly see , he here argued à fortiori ? if contrary natures might be so united , why not much rather like natures ? when you ask me this question , do not body and soul remain two substances , a bodily , and a spiritual , notwithstanding their concurrence to the constitution of a man ? i answer , yes . and i thank you , sir , for this kind look towards my hypothesis . if they were not so , the mention of this union had no way serv'd it . you know 't is only union , with continuing distinction , that is for my purpose . i doubt you nodded a little , when you ask'd me that question ; and i do annuere . but when the discourse was only of a natural union , what , in the name of wonder , made you dream of a christmass-pye ? had you writ it at the same time of year i am now writing , i should have wondered less . but either you had some particular , preternatural appetite to that sort of delicate ; or you gave your fancy a random liberty , to make your pen write whatever came to your fingers end , and that whirl'd you unaware into a pastry , and so , by meer chance , you came to have your finger in the pye. or you thought to try whether this wild ramble might not issue as luckily for you , as dr. echard's jargon of words fortuitously put together ( to ridicule hobbes's fatal chain of thoughts ) at length ending in a napkin ; which was mightily for your turn , in your present case . but upon the whole matter ▪ when you let your mind so unwarily be in pati●nis , your cookery quite spoil'd your philosophy . otherwise , when you had newly read those words in the sob . enquiry , ( as i find you had ) pag. 17. [ waving the many artificial unions of distinct things , that united , and continuing distinct , make one thing , under one name , i shall only consider what is natural ] you would never have let it ( your mind , i mean so fine a thing ) be huddled up , and sopt , with meat , plums , sugar , wine , in a christmass-pye ; or have thought that the union of an humane soul with an humane body was like such a jumble as this . i believe when some among the antients made use of this union of soul and body , ( as i find they have ) to represent a very sacred , viz. the hypostatical one , they little thought it would be so debased ; or that any thing would be said of it so extravagant as this . and , if we design doing any body good by writing , let us give over this way of talk , lest people think , what i remember cicero once said of the epicureans arguing , that they do not so much consider , as ( sortiri ) cast lots what to say . but now 't is like we may come to some closer discourse . we see what is said to the enquirer's elucidation of his hypothesis to represent it possible , which by meer oversight and incogitance ( as i hope now appears ) was too hastily pronounced an oversight , or incogitancy . 2. we are next to consider what he says to prove it impossible . and so far as i can apprehend the drift of the discourse , what he alledges will be reduced to these two heads of argument . viz. that three such hypostases ( or subsistents , as i have chosen to call them ) can have no possible nexus , by which to be one god. 1. because they are all supposed intelligent . 2. because they can neither be said to be finite , nor infinite . he should not therefore have said the hypothesis was meer incogitance and oversight ; for he knows i saw , and considered them both . ( in the sob . enquiry it self ; the former pag. 20 , 21. the latter pag. 70 , 71. with pag. 122 , 123. ) and thought them unconcluding then , as i still think . nor do i find the considerer hath now added any strength to either of them . but i shall , since he is importune , go to the reconsideration of them with him . and 1. as to the former , i cannot so much as imagine what should make him , confessing ( which he could not help ) the actual union of an intelligent and unintelligent being , deny the possible union of intelligent beings . he seems to apprehend many dangerous things in it , that if he cannot reason , he may fright a man out of it , and out of his wits too . it will infer associating , discoursing , solacing . but where lies the danger of all this ? or to whom is it dangerous ? he says it introduces three omniscient , almighty beings , as i expresly call them , associating , &c. but he cites no place where , and i challenge him to name any persons among whom , i so expresly called them . he may indeed tell where i blam'd him for representing some of his adversaries , as affirming three almighties , and denying more than one ; but that is not expresly calling them so my self . and he may know in time 't is one thing expresly to call them so , and another to put him ( as he is concerned ) to disprove it . ay , but it will further infer tritheism . it will make three gods. and if this be not to make three gods , it can never be made appear that the pagans held more gods — yes , if there be no natural , vital nexus , if they be not united in one , of which the pagans never talkt : or , if they be co-ordinate , not subordinate , as dr. cudworth speaks . and i add , if that subordination be , not arbitrary , but by necessary , natural , continual emanation of the second from the first , and of the third from both the other ; so as that their goings forth may be truly from everlasting , as is said of the one , and may as well be conceived of another of them . i would have the trinitarians be content with the reproach of falling in , quoad hoc , with plato ; and not envy their antagonists the honour of more closely following mahomet . and , sir , there is more paganism in denying this , and the divine revelation upon which it is grounded , than in supposing it . no. but there can be no such nexus . conversation , consociation , mutual harmony , agreement , and delectation — cannot be conceived , but between beings so distinct and diverse , that they can be one in no natural respect , but only in a civil , or oeconomical . this is loud , and earnest . but why can there not ? setting aside noise and clamour , i want to know a reason , why intelligent beings may not be as intimately , and naturally united with one another , as unintelligent , and intelligent ? and if so , why such union should spoil mutual conversation and delight ? perhaps his mind and mine might not do well together ; for he cannot conceive , and i , for my part , cannot but conceive , that most perfect intelligent natures , vitally united , must have the most delightful conversation , harmony , and agreement together ; and so much the more , by how much the more perfect they are , and by how much more perfect their union is . whereas then i expect a reason , why intelligent beings cannot be capable of natural union , and no other is given me , but because they are intelligent . and again , why such beings naturally united cannot converse , and no other is given me , but because they are naturally united , i. e. such things cannot be , because they cannot be . by how much the less such reasons have to convince , they have the more to confirm me , that the hypothesis i have propos'd is not capable of being disproved . and for my increased confidence i must profess my self so far beholden to the considerator . this , in the mean time , i do here declare , that i see not so much as the shadow of a reason from him , why three spiritual , or intelligent beings cannot be naturally and vitally united with each other , with continuing distinction , so as to be really and truly one thing . if they cannot , i would know why ? i. e. why they cannot as well , or much rather than the soul and body , so as to be one entire man. if they can ; such a created union is acknowledged possible ; which is all that part of our discourse contends for . and 't is enough for our present purpose ; for this will be an union of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. of things of the same nature , the soul and body are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. things of very different natures . and it sufficiently prepared our way , as was intended , to advance further , and add , that if such a created or made union be possible , it cannot be understood why a like uncreated or unmade union should be thought impossible . and if it be possible , the noisy clamour , that a trinity in the godhead is impossible , or that it will infer tritheism , must cease , and be husht into everlasting silence . or if it shall still be resolved to be kept up , to carry on the begun humour , can only serve to fright children , or unthinking people ; but can never be made articulate enough , to have any signification with men of sense . for when the father is acknowledg'd on all hands to be the original , or fountain-being , existing necessarily , and eternally of himself ; the son existing by eternal promanation necessarily of , and from , and in the father ; the holy ghost of , and in them both ; these , because they all exist necessarily , cannot but be each of them god , and , because they exist in necessary , natural , eternal union , cannot but be one god. and he that shall attempt to make tritheism of this , will sooner prove himself not the third part of a wise man , than from hence prove three gods. we may truly and fitly say the father is god , the son is god , the holy ghost is god. but that form of speech , the father is a god , the son is a god , the holy ghost is a god , i think unjustifiable . the former way of speaking well agrees with the homoousiotes of the deity , the substance whereof is congenerous . you may fitly say of three drops of the same water , they are each of them water . but if you should say they are each of them a water , one would understand you to mean they were all drops of so many different sorts of water . i do upon the whole judg the substance or essence of the three hypostases to be as perfectly one , as can possibly consist with the emanation of some from other of them . but now next . in his way to his second topick of argumentation , he is guilty of a strange sort of omission , i. e. he twice over says he will omit , what he greatly insists upon , as a mighty matter , that this ( meaning the enquirer's hypothesis ) is heresy among those of his own party , whether they be the nominal , or the real trinitarians , who all agree , that each of the divine persons is perfect god , in the most adequate and perfect sense ; and this too , as such person is considered sejunctly , or as the athanasian creed speaks , by himself , &c. to this i only say , in the first place , that , if this weigh any thing , it ought in reason to be as heavy upon him , as me ; for i believe the same people that will call this account of the trinity heresy , will call his denial of it heresy much more . but if he be not concern'd at that , i am the more obliged to him , that he hath a kinder concern for me than himself . and if he really have , let it ease his mind to know , that let the opinion be heresy never so much , i , for my part , am however resolv'd to be no heretick , as he , and they may well enough see , by the whole tenour of that discourse . but yet i humbly crave leave to differ from him in this , as well as in greater matters . i am apt enough indeed to think that the nominal trinitarians will judg the opinion of the real trinitarians to want truth ; and the real will , perhaps , more truly judg theirs to want sense . but neither the one , nor the other will say that each of the divine persons is perfect god , in the most adequate and perfect sense . for both cannot but agree that god , in the most adequate and perfect sense , includes father , son , and holy ghost ; but they will none of them say that each , or any of the persons is father , son , and holy ghost . and i am very confident , he that shall so represent them , will betray them by it into such inconveniencies , and so much against their mind and intent , that if ever they did trust him , as i believe they never did this considerator , to express their sense for them , they never will do it more . as for athanasius himself , whose creed he mentions , tho he often speaks of an equality of the persons in point of godhead ; yet he also often , tom. 2. p. 576. most expresly excepts the differences ( which i take to be very important ) of being unbegotten , begotten , and proceeding . and which is a difference with a witness , in his questions and answers ; he asks how many causes are there in god ? [ ( q. 11. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and answers , one only , and that is the father . and then asks [ q. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] how many effects , or things caused ? and answers two , the son and the spirit . and adds , the father is call'd a cause , because he begets the son , and sends out the spirit . the son and spirit are said to be caused , because the son is begotten , and doth not beget ; the spirit is sent forth , and doth not send . now can he be thought all this while to mean an absolute equality ? and whereas he uses the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our author renders sejunctly , or by himself , that he may make it seem opposite to what is said by the enquirer , pag. 50. i , for my part , say , as athanasius doth , that each of these persons is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , singly god , and lord ; but i say not , as he doth not ; and he denies what the sober enquiry denies , in the mentioned place , that any one of the persons sejunctly , is all that is signify'd by the name of god , which words this author slily leaves out , for what purpose he best knows . but his purpose , be it what it will , can no longer be served by it , than till the reader shall take the pains to cast back his eye upon pag. 50. of the sober enquiry . and i must here put the considerator in mind of what i will not suppose him ignorant , but inadvertent only , at this time ; that one may be sejoin'd , or abstracted from another two ways , or by a twofold abstraction , precisive , or negative . that we may truly say of the father , son , or holy ghost , that the one of them is , or is not god , abstracting from both the other , according as you differently abstract . if you abstract any one of the persons from both the other by precisive abstraction , and each of them is god or lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or singly considered ; but if by negative abstraction you sever any one from the other , so as to say the one is god , and not the other , or any one is all that is signify'd by the name of god , i deny it , as before i did ; for so you would exclude the other two the godhead ; which is but what was expresly enough said sob . enquiry , pag. 47. the father is god , but not excluding the son and the holy ghost , the son is god , but not excluding — &c. and if ( as this author quotes ) we are compelled by the christian verity so to speak , i wonder it should not compel him , as it is christian verity , or at least as it is verity , as well as the rest of christians , or mankind . why hath he only the privilege of exemption from being compell'd by truth ? athanasius his word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are necessitated ; and if the considerator's own translation grieve him , he might relieve himself by considering that all necessity is not compulsive . and because he hath brought me to athanasius , i shall take the occasion to say , i cannot apprehend him to have any sentiment contrary to this hypothesis . his business was against the arians , or the ariomanites ( as he often called them , as symbolizing also with manes . ) and because with them the controversy was , whether the son and spirit were creatures , in opposition hereto he constantly asserts their consubstantiality with the father , never intending ( for ought that appears ) that their being was numerically the same with his ; but of the same kind , uncreated , coessential , coeternal with his own . for so he expresly speaks in his other ( or additional ) questions , i. e. asking ( quest. 6. ) how many essences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. how many sorts of essence ( as the answer will direct us to understand it ) do you acknowledg in god ? the answer is , i say , one essence , one nature , one form ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and adds , one kind , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which sufficiently expounds all the rest . he acknowledged no different kinds of essence or nature in the godhead , but that one only , which was eternal and uncreated ; agreeably to what he elsewhere says against the followers of sabellius . 't is impossible things not eternal — beings not partaking godhead , should be ranked , or put in the same order with the godhead . afterwards speaking of the father and the son , he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one is such ( not the same ) as the other , the other such as he . and that the son was not to be conceived under another species ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nor under a strange and foreign character ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but was god as the father . and i appeal to any man's understanding and conscience , if that great author believ'd a numerical sameness of essence , common to the three persons , what should make him blame the sabellians for making the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when by the latter in that case , he must mean the same thing as by the former ? in the forecited questions , he expresly says we were to acknowledg in the deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , three individuals . answer to quest. 7. ubi priùs . and elsewhere he as distinctly asserts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , three things . and what could he mean by three things , not three deities , ( as he often inculcates ) but he must certainly mean three entities , three essences ; for by three things , he could not possibly mean three non-entities , or three nothings . his great care plainly was to assert the true deity of the son and spirit , or their preeternity , or that it could never be said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) there was a time when they were not , which he inculcates in an hundred places , still insisting that one deity , one essence was common to them , but still with distinction ; and as warmly inveighs against sabellius and p. samosatensis , as against arius every whit . and that which puts his meaning quite out of doubt , speaking how the father , son and spirit , tho of one and the same sort of essence , are three hypostases , he plainly says the nature wherein they partake is so one , as the humane nature is one in all men. we men , saith he , consisting of a body and a soul , are all ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of one nature and substance , or essence ; but we are many hypostases . and to the same purpose [ dial. 2. de trinitate ] his anomoeos comparing the father , son and spirit , to a bishop , presbyter , and deacon , he brings in the orthodox saying , they have all the same nature , being each of them man ; as an angel , a man , and an horse , have different natures . in the mean time , because men are not inseparably , and vitally united with one another , as the divine persons are , and cannot but be , by reason of the necessary , eternal , perpetual emanation of the two latter from the first , they cannot admit to be called one man , as the three persons in the godhead , are and cannot but be one god. inasmuch as these three divine persons partake real godhead ( as existing necessarily each of them ) they are each truly god : but because they partake it in necessary , eternal , vital union ; and so that the first is the radix , the second perpetually springing from the first , and the third from both the other , they are therefore together one god as branches , tho really distinct from each other , and the root , are altogether notwithstanding but one tree , and all omoousial , or consubstantial to one another ; which is an illustration familiar with the the antients . and if there be any , now a days , that will call this heresy , ( tho as i said , i will be no heretick however ) yet if i must make a choice , i had rather be an heretick with the ante-nicene and nicene fathers , and post-nicene , for ought appears to the contrary , through some following centuries , than be reputed orthodox with p. lumbard , &c. whom a german divine , not of meanest account , calls one of the four evangelists of antichrist . but having now done with what he said he would omit , but did not , ( tho he might to every whit as good purpose ) we come to what he overlooks not , because ( he intimates ) he cannot . and let us see whether he looks into it , to any better purpose , than if he had quite overlook'd it . he is indeed the more excusable that he overlooks it not , because ( he says ) he could not . in that case there is no remedy . nor do i see how he well could , when the sober enquirer had once and again so directly put it in his view , and , as was said , objected it to himself . but he thinks , however , to make an irrefragable battering ram of it , wherewith to shiver this doctrine of the trinity all to pieces , and he brings it into play with the two horns before mentioned . the father , he says , for instance , is either infinite in his substance , his wisdom , his power , his goodness , or he is not . with the like pompous apparatus , and even in the same terms , i find a series of argumentation is by a noted sceptick adorned , and set forth against the being of any god at all . if there be any divine being , 't is either finite or infinite , &c. and he reasons upon each head , as the matter could admit , and probably thought as well of the performance as our author doth of his . but let us see how much to the purpose our author uses it in the present case . the enquirer had represented three really distinct subsistents in the godhead as possible , for ought we know , not presuming to determine herein , this way or that , beyond what is plain in it self , or plainly revealed . and so still he thinks it may be , for ought he knows ; for he professes not to know any thing to the contrary . yes ( saith the considerator ) but i do . no doubt , if any man. but say i , how know you ? i know , saith he , they can neither be finite , nor infinite , therefore there can be no such thing at all . but , say i , do you know what infinite is , or can you comprehend it ? yes , very well , says he ; for i have an infinite all-comprehending mind . what a cyclopick understanding is this ? nay , and he pretends he can comprehend the very being of god ( otherwise all religion must cease ) after he had granted , we ( including himself ) cannot comprehend the least spire of grass . and yet that being of god is nothing else with him , but existence , ( i. e. not to be nothing ) which he there vafrously inserts , but very imprudently ; for every one sees he said it only to avoid the purpose he was to speak to , and so said it not to any present good purpose at all ? as if it had been the bishop's word , and all one with god's being . 't is true that his being includes his existence : but hath he therefore a clear , distinct and adequate conception what god is , because he , indistinctly , conceives a being , vulgarly signify'd by the name of god , doth exist ? bring the matter to creatures , and because he knows , as he may by the sight of his eye , that such a creature exists , doth he therefore understand its nature ? existence is to be extra causas , and this is common to all creatures ; as to be necessarily , and without a cause , is peculiar to god. if therefore existence , and their being be all one , all creatures are the same , and differ not from one another ; for to be extra causas is that wherein they all agree . and extend it further , as existence is to be , in rerum naturâ , abstracting from being caused , or uncaused ; and so god , and creatures will be all one . and see whether this will not make all religion cease too ? but if he say , tho existence abstractly taken , distinguishes not god from creatures ; yet his existence doth distinguish him . very true ; but that leads us back to the consideration of his being , of what sort that is . which therefore , if he had pleased , he might as well have let stand before as it was ; and might have considered that existence , and that which doth exist , are not of the same import . or that it is not all one , to say that god doth exist , and what he is that doth exist . but it will be worth the while to examine a little further this author's comprehension of infinites . he says it is to have a clear , distinct , and adequate conception of them , so he comprehends the infinite attributes of god. his eternity , i. e. that duration , by which he is without all beginning , and end . this tells us what it is not . but doth it tell us what it is ? q. d. an infinite duration is a boundless duration : a grammatical definition ! or rather a meer translation of latin into english. and so he might teach a meer latinist what boundless is , by turning the english back again into latin. and greatly hath he edify'd his disciple ! as much as he should , without such change of language , by saying invasion is invasion . and doth he give any better account of infinite wisdom and power ? are his conceptions of them clear and distinct . 't is possible to know much , and not be very wise . i do not think that therefore , which he gives , a very good account of wisdom . again , knowing is doing somewhat . he speaks not now of making this or that , but more generally of doing any thing . nor doth any one know any thing , but what he can know . therefore his wisdom is power ; for so is an ability to know , power , as truly , as an ability to do any thing else . here is confusion , therefore , instead of distinction . and to the comprehending any thing , i should think it as requisite a man's conception be true , as distinct . now when he pretends to have distinct conceptions of god's infinite wisdom and power , if also his conceptions be true , those infinite attributes are distinct . i am sure he comprehends them not , if , whereas he clearly conceives them distinct , they are not so . but if they are distinct , they are distinct , what ? substances ? or accidents ? if the former , according to him , distinct divine substances must be distinct gods. if the latter , let him weather the difficulties as he can of admitting accidents in the divine being . either way , he must as little pretend to believe an omnimodous simplicity there , as the enquirer . but would he then have him give better and fuller conceptions of these infinite attributes , or rather of the infinity of them , which is his present business ? no , no , that is none of the enquirer's part . he pretends not to comprehend infiniteness . 't is enough for one , among mortals , to offer at ( that ingens ausum ) so great a thing ! when again he says his conception of the infinite divine wisdom , power , &c. is adequate , telling us they are those properties whereby god knows , and can do , whatsoever implies not a contradiction to be known , and done : i ask , but doth he comprehend in his mind all those things which it implies not a contradiction for him to know and do ? if not , what is become of his adequate conception ? he may so comprehend all that the most learned book contains , because he knows the title , or something of its cover ; and he hath a very adequate conception of all that is contained in the universe , because he hath some general notion of what is signify'd by the word world. let him then pretend as long as he please to comprehend infiniteness , no sober man will believe him , and the less , because he pretends it . if he put his mind upon the trial , and deal justly and truly when he hath try'd , i would ask him , let him put the notion of infiniteness upon what he pleases , space , for instance , whether , as he thinks away any whatsoever bounds of it , new ones do not immediately succeed ? and let him think away those , whether still he doth not presently conceive new ? yes , but he can divert and think no more of it , i. e. he can think ▪ what infinite is , by not thinking ! and yet if he did understand infinites never so well , it would be no small spite to him if a man did but assert the infiniteness of one of the persons ( the father ) , and only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the other two , as knowing their intimate union with him , makes his wisdom , power , &c. as truly theirs , as if it first resided in themselves ; his argument is quite undone by it to all intents and purposes . but i shall however , farther state and weigh this case of [ knowing , or not knowing , three such hypostases cannot be infinite . ] and 1. shew what might cast a thinking man upon , supposing they may be all infinite for ought one knows . 2. then consider the difficulty that is in it . 1. as to the former . that the father virtually ( or eminently rather ) comprehends all being , created and uncreated , there is no doubt . nor again , that what is from him , by perpetual , natural , necessary emanation , cannot but be homoousial to himself , the athanasian differences only supposed , of being unbegotten , and begotten , &c. but how to understand these is the difficulty ; i. e. how the same numerical nature is both begotten , and no● begotten ; nor will i determine it . let them do it that can better . i , for my part , as i have said , assert nothing in this matter , only have proposed to be considered what may be thought possible herein . but if any would set themselves to consider this matter , i would have them take the difficulty they are to consider , entirely , and as it truly is in it self ; that they may not be short in their reckoning . and to that purpose to bethink themselves what is the proper character ( as athanasius , and before him justin martyr phrase it ) or modus of the son ( for instance ) that 't is to be begotten . this methinks should bear very hard upon the meer modalists , who hereupon must say , that to be begotten is the only thing begotten , and so consequently that to be begotten , is the thing that is peculiarly said to be incarnate , and that suffered , &c. for they must assign that which distinguishes the son from the father , otherwise they will make the father be begotten , which is somewhat harder than to be patripassians , or to make him to have suffered . but it must also be upon the matter even the same difficulty , to say , the same numerical nature , with the modus , is begotten . for then the same numerical nature must still be both unbegotten , and begotten , which is very hard . and if they reply , yes , but under a distinct modus . well ; but what is that distinct modus ? and when they find it is but to be begotten , they must be hugely abashed , as one of less deep thought than they would think . for so , the nature being common both to the father and the son , all that is peculiar to the begotten , from the begetter , will still be but to be begotten , i. e. when the question is askt , what only is begotten ? the answer will be but as above , to be begotten . it hath hitherto , therefore , been only enquired , whether it will not seem easier to suppose each subsistent to have its own singular nature , tho homoousial , as , the two latter being by emanation from the first , it cannot but be ? which hath been often inculcated , and is plain in it self . meer arbitrary productions may be very diverse from their original , but purely natural , especially emanative , cannot be so . and then the only considerable difficulty which remains is this now before us , viz. the finiteness or infiniteness of these three hypostases : 't is plain they cannot be all finite . but here our present adversary places his principal pains , and labour , to prove , what he knows no body will deny , that they cannot be so . and hence he carries away glorious trophies , that three , or three thousand finites , will never make one infinite . — spolia ampla — ! but how knows he they are not all infinite ? that , in short , which he hath here to say , is but this , and can be no more than this , till his thoughts have run through and compass'd the never-utmost range of infiniteness , viz. that he knows they are not , he knows not what ! but how can he soberly say that ? how can he either affirm or deny of another what he doth not understand ? is this his demonstration of the impossibility of a trinity in the godhead ? suppose the father infinite , cannot the other two be infinite also , for ought he knows ? how doth he know they cannot ? by the same medium , by which he knows it , he may make other mortals know it too , if he think fit to communicate it . which , from so mighty confidence , especially when he pretends it to be so easy , i have hitherto expected , but in vain . is it because the first is infinite , therefore the two other cannot be so ? i am sure he ought not to say so , whatever others may , or whatsoever the truth of the thing is ( which we shall enquire into by and by ) for he hath over and over acknowledg'd more infinites than one . as when he ascribes infinite comprehension to the mind of man ( as hath been noted , pag. 8. of these considerations ) he doth not indeed say the mind is simply in it self infinite , but it is so in respect of its comprehension , which comprehension must therefore be infinite . how agreeable or consistent these terms are , the infinite comprehension of a finite mind , we are not to consider ; let him take care for that , who can easily make light of such trivial difficulties as these . but in the mean time this infinite comprehension is an infinite something , not an infinite nothing ; and then so many minds , so many comprehensions , and so many infinites . no doubt he includes his own mind ; and 't is possible he may think some other minds as comprehensive as his own . and ought not to think it impossible , supposing an uncreated , eternal word , and spirit , in the deity , that they may be infinite , as well as the comprehension of his own and some other minds . besides what he seems to grant of infinite guilts , and punishments due , tho he doth not grant the sacrifice of christ to be an equivalent for them . all shews he thinks there may be many infinites , and even in the same kind . but tho to him , to whom it is not easy to guess what would be difficult , this would seem a very vincible difficulty ; it is of much greater importance , that we may do right to truth , to consider it , as it is in it self . and i acknowledg it ( as i have said over and over ) to be in it self , a great difficulty , as all sober men have been wont to do , that have had any occasion to employ their thoughts that way . but my part herein hath less of difficulty in it ; which is only to expect , and examine , what another will attempt to prove from this topick , not to assert any thing my self . my opponent takes upon him boldly to pronounce , there cannot be three distinct hypostases in the deity . why ? say i. because saith he , that will suppose each of them infinite , which cannot be . i say , why can it not be ? he perhaps may tell me , if any one be infinite , nothing can be added thereto , or be without its compass , much less can there be another infinite added to the former . i only now say , you talk confidently in the dark , you know not what . and so as to involve your self in contradictions , do what you can . 1. in saying nothing can be added to what is infinite . 2. in pretending to know , if any thing can be added , how much , or how little can . 1. in saying nothing can be added to , or be without the compass of , what is infinite . for then there could be no creation , which i cannot doubt him to grant . before there was any , was there not an infinitude of being in the eternal godhead ? and hath the creation nothing in it of real being ? or will you say the being of the creature is the being of god ? i know what may be said ( and is elsewhere said ) to this , and 't will better serve my purpose than his . 2. in pretending to know what can , or cannot be added . or that , in the way of necessary eternal emanation , there cannot be an infinite addition ; tho not in the way of voluntary , or arbitrary and temporary production . the reason of the difference is too obvious to need elucidation to them that can consider . but for your part ( i must tell my antagonist ) you have concluded your self , even as to that which carries the greatest appearance of impossibility , come off as you can . you say , a body of an inch square , is not only not infinite in extension , but is a very small body ; yet it hath this infinite power , to be divisible to infinity . so , i suppose , you must say of half that inch , or a quarter , or the thousandth part of it , much more of two , or twenty , or a thousand inches . you say , indeed , this body it self is not infinite . nor will i insist upon the trite and common objection against you . how can any thing be divisible into parts which it hath not in it ? which yet men have not talkt away , by talking it often over . still haeret lateri — nor of an infinite power 's being lodged in a finite ( and so minute a ) subject . but , in the mean time , here are infinites upon infinites , an infinite power upon an infinite power multiplyed infinitely ; and still these infinite powers greater and less than other , as either the inch is augmented , or diminished . and he saith the mind of man hath the property of infinite or eternal duration . therefore so many minds , so many infinites . and he must suppose the infinite duration of some minds to be greater than of others , unless he think his own mind to be as old as adam's ; or do not only hold their preexistence , but that they were all created in the same moment . which if he do , i am sure he can never prove . and so , for ought he knows , there may not only be many infinites , but one greater than another . what therefore exceeds all limits that are assignable , or any way conceivable by us , as we are sure the divine being doth , it is impossible for us to know what differences that vast infinitude contains . and we shall , therefore , but talk at random , and with much more presumption than knowledg , when we take upon us to pronounce it impossible , there should be three infinite hypostases in the godhead . especially considering that most intimate vital union that they are supposed to have each with other , in respect whereof , the son is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inexisting in the father ( as athanasius's phrase is ) agreeably to the language of scripture , joh. 14. 11. and elsewhere . and which , by parity of reason , is to be conceiv'd of the holy ghost too , who is also said to search all things , even the deep things of god , 1 cor. 2. 10. in respect of which union , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may thence be collected , whatever of real perfection , wisdom , power , goodness , &c. is in any one , is each ones as truly as any ones , all being originally in the father , as the first and everliving fountain of all . as was said , sober enquiry , p. 31 , 32. but whereas the considerator urges , if the father be infinite in his substance , in his wisdom , his power , his goodness , he is god in the most adequate and perfect sense of the word . i say , well , and what then ? if therefore he mean the son and the holy ghost must be excluded the godhead , let him prove his consequence if he can . and he may find the answer to it , sob . enquiry , pag. 53. i shall not transcribe , nor love , when i have writ a book , to write it over again . his notion may fit pagans well enough , or those who are not otherwise taught . christians are directed to understand that the deity includes father , son , and holy ghost . their equality i acknowledg with the mentioned athanasian exception ; notwithstanding which , that they equally communicate in the most characteristick difference of the deity , from all creatures , viz. necessity of existence , is conceivable enough . to sum up all , the considerator i understand , even by the whole management of his discourse , and specially by the conclusion of that part wherein the enquirer is concern'd , to have most entirely given up this cause , as ever did any man. the enquirer's only undertaking was to maintain the possibility of a trinity in the godhead , in opposition to his former , daring assertion , of its being impossible , and nonsense . he now , in conclusion , says , the enquirer saw there must be a nexus ; intimating , if there can , that he hath gain'd his point ; but , 't is added , he durst not venture to say what it was . to which i must say , that this is most uncautiously said , i will not say , deceitfully , tho i know 't is said untruly ; and he might have known ( or remembred ) too , that he ( the enquirer ) often spoke of it , as a necessary , natural , eternal , vital , and most intimate union . he further says , he only explains it by the union of soul and body . which again , 1. is so great a misrepresentation , that i wonder he would say it here , when he himself but two or three pages off recites as the enquirer's words , [ if god could unite into one , two such contrary natures , let any man give me a reason why he might not ( much more ) first make , and then unite two , and if two , why not three spirits , &c. ] is this only to explain it by the union of soul and body ? but by the way that [ first make , and then unite ] was none of the enquirer's , but appears thrust in to make what was manifestly possible , seem impossible . sic notus — let two substances be created entire , with no natural propension to each other , they are capable of no natural union , without change of their natures . who sees not , it were a contradiction to suppose them , the same still , and not the same ? but suppose them created with mutual aptitudes to union , and united , what should hinder but they may continue united , without being confounded ? 2. and 't is said impertinently , as well as untruly ; for what if he had not explain'd it at all , is it therefore impossible , which it belonged to him to prove , or he did nothing ; and he hath done nothing towards it . i have askt him before , and now i put it again seriously to him , whether he do in his conscience believe this a good argument [ such an union , i. e. natural , necessary , &c. hath no pattern or parallel in the creation ; therefore it is impossible in the nature of god ? ] for what he adds , that the soul and body in a man are not united into one substance or essence , nor possibly can be ; the cause indeed depends not on it , but lies remote from it . methinks however it is very feat , and shews him pinch't , that he can be brought to this ! hath a man no substance ? is he a shadow ? or hath he no essence ? is he a non-entity ? or is his essence a body ? then a body is a man. or is his essence a spirit ? then , a spirit is a man. if he say either of these , i wish he would tell us the quantity of those propositions , that we may know whether he means that every body is a man , or every spirit is a man ? i am sure where the essence is , there must be the essentiatum . or whether soul and body united , make nothing different from either , or both disunited ? or whether a man be only such a thing as a pye ? or why might not a pudding serve as well , if made up of several ingredients ? he hath greatly indeed oblig'd mankind for such an honour done them ! if indeed the cause depended on it , he would have good store of philosophers to confute , and all that have any concern for their own kind , before he could disprove the possibility of the supposed union in the deity , and you have nothing for it but his bare word : which ( at least , without the addition of his name ) will not do the business . nor , if he could also bring us a demonstration against the union of soul and body , can he thereby prove such an union as we suppose in the godhead impossible . the case is quite another . the union of the soul and body was never by me called essential ; for i well know , if they were essentially united , in the strict sense they could never be disunited . but 't is commonly call'd a substantial union , and i called it natural in respect of the principle , nature , in contradistinction to art. as for the supposed union we speak of in the deity , that , being necessary , original , eternal , it must be essential , or none ; but with such distinction as before was supposed . for it was union , not identity , that was meant , which union , with such distinction , till they be proved impossible , the enquirer's cause is untoucht . and is certainly to any such purpose , not in the least touch'd by the considerator . whether there be any such union that may admit to be called essential among the creatures , doth neither make nor marr . we have never said there was , nor doth the stress of the cause lie upon it . i find indeed an ingenious , merry gentleman animadverts upon a postscript writ against the sober enquiry , and upon a letter in answer to it , who at a venture calls all essential union , essential contradiction , and substantial nonsense . who this is , i will not pretend to guess , only i guess him not to be the same with the considerator , for this , besides other reasons , that he calls the author of the considerations a great man ; and i scarce think he would call himself so . his wit , and sportful humour , i should have liked better in a less serious affair . for this heboldly pronounces , in immediate reference to the trinity it self , ( that the world might know he hath a confidence , at least , equal to his wit ) i can easily abstain from asserting that any created unions are to be called strictly essential , because then they must be simply indissoluble . and i see not but whatsoever things the creator hath united , he may disunite , if he be so pleased . yet one might have expected this author to have been a little more civil to him whom he stiles the late famous dr. more , who hath publisht to the world his express sentiments in this matter , that created spirits have real amplitude , made up of indiscerpible parts , essentially united , so as not to be separable , without annihilation of the whole . one would think he should not have treated him so , as to make his essential union , substantial nonsense . but there are those left in the world , who have that veneration for the doctor , as to think it no indecent rudeness to this gentleman , not to put his judgment in the ballance against the doctor 's , or to distinguish between his calling it nonsense , and proving it so . but if any wonder that they who think there is no such thing as an essential union among creatures , do yet think there may be in the uncreated being , they will shew themselves mighty wise in their wonder , i. e. in wondering that the creatures are not god. and if they further hereupon enquire , why we will then make use of unions not essential , among creatures , to illustrate that which is supposed essential in the uncreated being , and expect very particular , distinct accounts of every thing so represented ; they will shew themselves as wise in their expectations , i. e. that they think nothing can serve to illustrate , unless it be like in all respects . that question still returns . is every thing to be judg'd by any man of sense impossible in god , whereof he hath not given distinct and explicit accounts , and illustrations from somewhat in the creatures ? and another will be added , is there any thing originally in god , not essential to him ? but when the world is so full of instances of substantial unions , without confusion , or identification , that he cannot so much as name me a created substance , that he can be sure exists absolutely simple , i am sure it can be no contradiction to suppose that there may be uncreated , necessary , eternal union , without confusion or identification ; and that it would be , as he phrases it , essential contradiction , or substantial nonsense , to say that things united necessarily ( tho distinct ) can possibly ever admit of separation . and if our modern anti-trinitarians ( for i will not call them by the inept name of unitarians , which as rightfully belongs to them whose adversaries they are pleas'd to be , as to themselves , and therefore cannot distinguish the one from the other ) would allow it to be their method to understand the doctrine of the orthodox antients , before they decry and hoot at it , they would find that as they allow sufficient distinction of the sacred hypostases ; so the union they assert , is not such as identifies them , but only signifies them to be inseparable . so speaks athanasius himself , we think not as the sabellians , that the son is of one and the same essence with the father , but consubstantial — nor do we assert three hypostases separated as with men , bodily , lest with the gentiles , we should admit polytheism , &c. so do liberius and he agree in sentiment . the one says , the son is not separated from the father's hypostasis . the other , we hold not the son divided from the father , &c. and upon the most impartial , faithful , and diligent search and consideration , i do solemnly declare there needed nor more of rationality , or intelligibleness in this doctrine , to keep it from being ridicul'd , as contradictious , and non-sense ; but only less prejudice , and more modesty in the opposers of it , with more reverence of the divine majesty , upon this ( obvious ) apprehension , that if it be true , it must be sacred , divine truth . this author would fain have me with him to the play-house , whither really i have no leasure to accompany him , nor much temptation ; for i perceive it hath fill'd his mind with ideas not useful to my purpose ; nor , i think , to any good one of his own . if there he learned to jest away that which should be the best part of himself ; and of which socrates , dying , told his friends it would be gone far enough out of their hands , and for that which was left behind , they might bury , or do with it what they pleased . if there he was taught to ridicule the holy apostle's distinction of ( an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) an inner and an outer man ; and when he hath thrown the former of these out of his notion of himself , for my part , i must think of that which is left , that the silly indian is the less silly creature of the two . and besides , as he is too much given to play , to mind any thing of serious discourse , so i find he is not throughout honest in his play neither ; but that even when he pretends to sit out , and be but a spectator , only taking care that there be fair play , he falls in himself , and plays booty . nor do i find he hath any thing of argument in his discourse , which hath not been considered already in the discourse i have had with the considerator . i therefore take leave of them both together , and of you too , sir , being in great sincerity your affectionate humble servant , the enquirer . errata . pag. 21. l. 20. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 51. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . advertisement . the letter to the clergy of both vniversities , came not to my sight , or notice , till some hours after the last sheet of this discourse was brought me from the press ; i have not time therefore to say much to it , nor yet should say more than i do had i never so much . the author seems to think what he was now doing , as to the enquiry , superfluous , because he said it was so fully done by an ab●er hand , &c. in the mean time he was ●n ill case , that he was neither able to write to any purpose , nor be silent : a most deplorable double impotency ? but he hath notwithstanding his modesty , shown a double ability , to invent and make an hypothesis of his own fingers ends , and then most dexterously to combat that shadow . three inadequate gods , is indeed ( to use his own phrase ) his own invention , constantly disavow'd by the enquirer , who , with the generality of trinitarians , calls the three subsistents in the godhead , god ; being each of them necessarily existent , but none of them alone exclusively , a god. what art he hath is shewn in fighting this his own figment . as also that of parts of the deity , other than conceptible , which no man can avoid . so we have his dream of a third part of a god , about which he so learnedly raves in his dream , as to disprove , as effectually , any god at all . for i appeal to what sense he hath left himself , whether power alone be god exclusive of wisdom and goodness ? then 't is an inadequate , or a not compleat notion of god , then by his profound reasoning , not eternal . no more are father , son , and holy ghost parts , unless you be enamoured of the bull , impartible parts , that never were parted , nor ever can be . as what are necessarily united ( tho unconfounded ) cannot without nonsense and contradiction , be said to be parted . his fiction , that what is from the eternal father by necessary emanation , cannot be eternal , but must have a beginning , is of the same stamp . he did not need when he writ , to have abandoned all logick and common sense , that would have told him relata sunt simul naturâ . his so confidently taking it for granted on all hands , that all infinites are equal , shews his little compass of thought , and how unacquainted he is with the difficulties of a controversy , wherein yet he will be so over-meddlesome . qui pauca respicit , &c. but who so bold as — ? i leave him to compound that difference with his abler considerator , whether one inch and two inches be equal ? and so bid him good night . finis . books written by the reverend mr. john howe . 1. the blessedness of the righteous : the vanity of this mortal life , on psal. 17. ver . 15. and psal. 89. 47. 2. delighting in god. 3. living temple . 4. self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance . 5. of thoughtfulness for the morrow . with an appendix concerning the immoderate desire of fore-knowing things to come . 6. of charity in reference to other mens sins . 7. the redeemer's tears wept over lost souls , in a treatise on luke 19. 41 , 42. with an appendix , wherein somewhat is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . 8. a funeral sermon for that faithful and laborious servant of christ , mr. richard fairclough , ( who deceased july 4. 1682. in the sixty first year of his age. ) 9. a sermon directing what we are to do after a strict enquiry whether or no we truly love god. 10. a funeral sermon for mrs. esther sampson , the late wife of henry sampson , dr. of physick , who died nov. 24. 1689. 11. the carnality of religious contention . in two sermons preach'd at the merchants lecture in broadstreet . 12. a calm and sober enquiry concerning the possibility of a trinity in the godhead . 13. a letter to a friend concerning a postscript to the defence of dr. sherlock's notion of the trinity in unity , relating to the calm and sober enquiry upon the same subject . books printed for tho. parkhurst , at the bible and three crowns , the lower end of cheapside . a body of practical divinity , consisting of above one hundred seventy six sermons on the lesser-catechism composed by the reverend assembly of divines at westminster : with a supplement of some sermons on several texts of scripture . by thomas watson , formerly minister at st. stephen's walbrook , london . a paraphrase on the new testament , with notes , doctrinal and practical . by plainness and brevity fitted to the use of religious families , in their daily reading of the scriptures ; and of the younger and poorer sort of scholars and ministers , who want fuller helps . with an advertisement of difficulties in the revelations . by the late reverend mr. richard baxter . six hundred of select hymns and spiritual songs collected out of the holy bible . together with a catechism , the canticles , and a catalogue of vertuous women . the three last hundred of select hymns collected out of the psalms of david . by william barton , a. m. late minister of st. martins in leicester . spiritual songs : or songs of praise to almighty god upon several occasions . together with the song of songs , which is solomon's : first turn'd , then paraphased in english verse . by john mason . notes, typically marginal, from the original text notes for div a44701-e100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 4. jud. antiq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cap. 16. enn. 6. lib. 7. cap. 5 , 6 , 7 , &c. quaestiones aliae . contra sabellii gregales . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tom. 1. p. 241. edit . paris . tractat. de definitionibus , tom. 2. 45. ubi vid. plura . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. sext. empir . adversus mathematicos , lib. 8. considerations on the lord bishop of worcester's sermon ; p. 7 , 8. these considerations , p. 31 , 32. considerations , pag. 8. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . liber . epist. ad athan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rescript . ath. ad liberium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance. by j.h. howe, john, 1630-1705. 1682 approx. 107 kb of xml-encoded text transcribed from 86 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44691 wing h3038aa estc r215393 99827287 99827287 31704 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. a44691) transcribed from: (early english books online ; image set 31704) images scanned from microfilm: (early english books, 1641-1700 ; 1890:14) self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance. by j.h. howe, john, 1630-1705. [16], 152 p. printed for brabazon aylmer, at the three pigeons in cornhill over against the royal exchange, london : 1682. "the epistle deicatory" signed: john howe. the first leaf is blank. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. god -love -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance . by j. h. london , printed for brabazon aylmer , at the three pigeons in cornhill over against the royal exchange , 1682. to the right honourable john , earl of kildare , baron of ophalia , first of his order in the kingdom of ireland . my lord , i little thought , when , in so private a way , i lately offered much of the following discourse to your lordship's ear ; i should receive the command ( which i am not now , so far as it proves to me a possible one to disobey , or further to dispute ) of exposing it thus to the view of the world , or so much as to present it to your lordship 's own eye . it was indeed , impossible to me to give an exact account of what was then discoursed , from a memory that was so treacherous , as to let slip many things , that were prepared , and intended to have been said that day ; and that could much less ( being assisted but by very imperfect memorials ) recollect every thing that was said , several daies after . yet i account , upon the whole it is much more varied by enlargement , than by diminution . whereby , i hope , it will be nothing less capable of serving the end of this enjoyned publication of it . and i cannot doubt but the injunction proceeded from the same pious gratitude to the god of your life , which hath prompted , for several years past , to the observation of that domestick annual solemnity , in memory of your great preservation from so near a death . * that the remembrance of so great a mercy , might be the more deeply imprest with your self , and improved also ( so far as this means could signify for that purpose ) to the instruction of many others . your lordship was pleased to allow an hour to the hearing of that discourse , what was , proposed to you in it , is to be the business of your life . and what is to be done continually is once to be throughly done . the impression ought to be very inward , and strong , which must be so lasting as to govern a man's life . and were it as fully done as mortality can admit , it needs be more solemnly renewed at set times for that purpose . and indeed that such a day should not pass you without a fall , nor that fall be without an hurt , and that hurt proceed unto a wound , and that wound not be mortal , but even next to it , looks like an artifice and contrivance of providence to shew you how near it could go without cutting thorough that slender thred of life , that it might indear to you its accurate superintendency over your life , that there might here be a remarkable juncture in that thred , and that whensoever such a day should revolve in the circle of your year , it might come again , and again , with a note upon it , under your eye , and appear ever to you as another birth-day ; or as an earlier day of resurrection . whereupon , my honoured lord , the further design of that providence is to be thoroughly studied , and pondered deeply . for it shews it self to be , at once , both mercifull , and wise , and as upon the one account it belong'd to it to design kindly to you , so upon the other , to form its design aptly , and so as that its means , and method might fitly both serve , and signify its end . if , therefore , your lordship shall be induc't to reckon the counsel acceptable , which hath been given you , upon this occasion , and to think the offering your self to god , a living sacrifice , under the endearing obligation of so great a mercy is , indeed , a reasonable service . your life by that dedication acquires a sacredness , becomes an holy , divine life . and so by one , and the same means , is not onely renewed , and prolonged in the same kind of natural life , but is also heightned and improved to a nobler , and far more excellent kind . and thus , out of that umbrage onely and shadow of death , which sat upon one day of your time springs a double birth , and resurrection to you . whereby ( as our apostle speaks in another place of this epistle ) you come to yield your self to god as one alive from the dead . so your new year ( which shortly after begins ) will alwaies be to you a fresh setting forth in that new , and holy course of life , which shall at length ( and god grant it to be , after the revolution of many fruitfull years , wherein you may continue a publick blessing in this wretched world ) end , and be perfected in a state of life not measured by time , wherein you are to be ever with the lord. which will answer the design of that mercifull providence towards you ; and of this performance ( how mean soever ) of your honours most obedient , humble servant john howe . self-dedication . rom. 12.1 . i beseech you therefore , brethren , by the mercies of god , that you present your bodies a living sacrifice , holy , acceptable unto god , which is your reasonable service . two things are more especially considerable in these words : the matter of the exhortation , that we would present our bodies a living sacrifice , holy , acceptable to god , our reasonable service . and the pathetick form of obtestation that is used to enforce it . i beseech you by the mercies of god. the former i intend for the principal subject of the following discourse ; and shall onely make use of the other , for the purpose unto which the holy apostle doth here apply it . our business therefore must be to shew the import of this exhortation . in the doing whereof , we shall 1. explain the terms wherein the text delivers it . 2. declare , more distinctly , the nature of the thing expressed by them . 1. for the terms . by bodies ] we are to understand our whole selves , exprest here ( synecdochically ) by the name of bodies for distinction sake . it having been wonted , heretofore , to offer in sacrifice the bodies of beasts ; the apostle lets them know they are now to offer up their own . meaning , yet , their whole man , as some of the following words do intimate ; and agreeably to the plain meaning of the exhortation ; 1 cor. 6.20 . glorify god in your bodies and spirits which are his . sacrifice ] is not to be understood in this place in a more restrained sense , than as it may signify whatsoever is , by god's own appointment , dedicated to himself . according to the stricter notion of a sacrifice it s more noted general distinction ( though the jewish be very variously distributed * ) is into propitiatory , and gratulatory , or eucharistical . christianity in that strict sense , admits but one , and that of the former sort . by which one ( that of himself ) our lord hath perfected for ever them that are sanctified . we our selves , or any service of ours , are onely capable of being sacrifices , by way of analogy and that chiefly to the other sort . and so all sincere christians are , as lively stones , built up a spiritual house , an holy priesthood , to offer up spiritual sacrifices , acceptable to god by jesus christ. 1 pet. 2.5 . being both temple , priests , and sacrifices all at once . as our lord himself , in his peculiar sacrificing , also was . in the addition of [ living ] the design is carry'd on of speaking both by way of allusion , and opposition to the ritual sacrificing . by way of allusion . for a morticinum , any thing dead of it self , the israelites were not to eat themselves , because they were an holy people ( though they might give it to a stranger ) much more had it been detestable , as a sacrifice to god. the beast must be brought alive to the altar . whereas then we are also to offer our bodies , a living sacrifice , so far there must be an agreement . yet also , a difference seems not obscurely suggested . the victim , brought alive , to be sacrificed , was yet , to be slain , in sacrificing : but here , living may also signify continuing to live . you ( q. d. ) may be sacrifices and yet live on . according to the strict notion we find given of a sacrifice it is somewhat to be , in the prescribed way , destroy'd , and that must perish , in token of their entire devotedness to god who offer it . when we offer our selves , life will not be toucht by it , or at all impair'd , but improved and ennobled highly , by having a sacredness added to it . your bodies are to be offered a sacrifice , but an unbloudy one . such as you have no cause to be startled at , it carries no dread with it , life will be still whole in you . which shews by the way 't is not an inanimate body , without the soul. but the bodily life is but alluded to , and supposed , 't is an higher and more excellent one , that is meant ; the spiritual , divine life , as chap. 6.13 . yield your selves to god , as those that are alive from the dead . and vers . 11. shews what that being alive means , reckon your selves to be dead indeed unto sin , but alive unto god through jesus christ. alive by a life which means god , which aims at him , terminates in him , and is deriv'd to you through christ. as he also speaks gal. 2.19 , 20. i am dead to the law , that i might live to god. i am crucify'd with christ. neverthess i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , i live by the faith of the son of god , who loved me , and gave himself for me . holy ] though it be included in the word sacrifice , is not in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was therefore added without verbal tautology . and there were , however , no real one . for there is an holiness that stands in an entire rectitude of heart and life , by which we are conform'd , in both , to the nature and will of god , besides the relative one which redounds upon any person or thing , by due dedication to him . and which former is pre-required , in the present sacrifice , that it may be , as it follows , acceptable to god ] not as though thereby it became acceptable , but as that without which it is not so . yet also holiness , in the nature of the thing , cannot but be gratefull to god or well-pleasing ( as the word here used signifies ) but not so as to reconcile a person to him , who was , before , a sinner , and hath still sin in him . but supposing the state of such a person first made , and continued good , that resemblance of himself cannot but be pleasing in the eyes of god , but fundamentally and statedly in and for christ , as 1 pet. 2.5 . ( before quoted . ) this therefore signifies , both how ready god is to be well pleased with such a sacrifice , and also signifies the quality of the sacrifice it self , that it is apt to please . reasonable service ] or worship , as the word signifies . this is also spoken accommodately , to the notion given before of offering our selves , in opposition to the former victims wherein beasts were the matter of the sacrifice . those were brute sacrifices . you ( q. d. ) are to offer reasonable ones . and it signifies our minds and understandings the seat of reason , with our wills and affections that are to be governed by it , must all be ingredient as the matter of that sacrifice . implying also the right god hath in us , whence nothing can be more reasonable than to offer our selves to him . present ] that is , dedicate , devote your selves , set your selves before god , as they did sistere ad altare , present at the altar , the destin'd sacrifices , make them stand ready for immolation . you are so to make a tender of your selves as if you would say , lord , here i am , wholly thine . i come to surrender my self , my whole life and being , to be entirely , and always , at thy dispose , and for thy use . accept a devoted , self-resigning soul ! thus we are brought to the thing it self . which now 2. in the next place ( with less regard to the allusive terms ) we come more distinctly to open , and explain . it is briefly but the dedicating of our selves . or as it is 2 cor. 8.5 . the giving our own selves to the lord. so those macedonian converts are said to have done . and there is a special notice to be taken therein of the word [ first ] which puts a remarkableness upon that passage . the apostle is commending their liberal charity towards indigent necessitous christians . and shews how their charity was begun in piety . they did not onely , most freely give away their substance , for the relief of such as were in want , but first they gave their own selves to the lord. but that we may not misconceive the nature of this act , of giving our selves , we must know , it is not donation , in the strict , and proper sense ; such as confers a right upon the donee , or to him to whom a thing is said to be given . we cannot be said to collate , or transfer a right to him , who is , before , dominus absolutus ; the onely proprietor and supreme lord of all . it is more properly but a tradition , a surrender or delivery of our selves , upon the supposal , and acknowledgment of his former right . or the putting our selves into his possession , for his appointed uses and services , out of which we had injuriously kept our selves before . 't is but giving him his own , as 1 cron. 29.14 . all things come of thee , and of thine own have we given thee . it is onely a consent , and obedience to his most rightfull claim , and demand of us , or a yeilding our selves to him , as it is significantly exprest in the mentioned 6. to the rom. 13. though there the word is the same with that in the text , which here we reade present . and now that we may more distinctly open the nature of this self-dedication , we shall shew what ought to accompany and qualify it , that we may be a suitable and gratefull present to him , in evangelical acceptation , worthy of god such as he requires , and will accept . 1. it must be done with knowledge , and understanding . it cannot but be an intelligent act . 't is an act of religion and worship , as it is called in the text ( service we reade it , which is much more general , but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worship ) 't is indeed the first and fundamental act of worship . and it is required to be a rational act . your reasonable service . religion cannot move blindfold . and though knowledge and reason are not throughout words of the same signification , and latitude ; yet the former is partly presupposed unto the latter , and partly improved by it , nor can therefore be sever'd from it . in the present case it is especially necessary we distinctly know , and apprehend the state of things between god and us . that we understand our selves to have been ( with the rest of men ) in an apostacy , and revolt from god , that we are recalled unto him , that a mediatour is appointed on purpose thorough whom we are to approach him , and render our selves back unto him . that so this may be our sense in our return , lord , i have here brought thee back a stray , a wandring creature , mine own self . i have heard what the redeemer , of thy own constituting hath done and suffered for the reconciling and reducing of such , and , against thy known design , i can no longer withhold my self . 2. with serious consideration . it must be a deliberate act . how many understand matters of greatest importance , which they never consider , and perish by not considering what they know ! consideration is nothing else but the revolving of what we knew before . the actuating the habitual knowledge we had of things . a more distinct reveiwing of our former notices belonging to any case , a recollecting and gathering them up , a comparing them together ; and , for such as appear more momentous , a repeating , and inculcating them upon our selves , that we may be urg'd on to suitable action . and this , though of it self , without the power and influence of the divine spirit , is not sufficient , yet being the means he works by , is most necessary to our becoming christians , i. e. if we speak of becoming so , not by fate , or by chance , as too many onely are , but by our own choice and design . which is the same thing with dedicating our selves to god thorough christ , whereof we are discoursing . for upon our having thus considered and comprehended the whole compass of the case in our thoughts , either the temper of our hearts would be such that we would , hereupon , dedicate our selves , or we would not ; if we would , it is because we should judge the arguments for it more weighty than the objections , which , without such pondering of both , we are not likely to apprehend , and so , for want of this consideration , are never likely to become christians at all . or , if we would not , it is because to the more carnal temper of our hearts the objections would outweigh . and then , if we do seem to consent , it is because what is to be objected came not in view . and so we should be christians to no purpose . our contract with the redeemer were void in the making , we should onely seem pleased with the terms of christianity , because we have not digested them in our thoughts . so our act undoes it self in the very doing . it carries an implicit , virtual repentance in it , of what is done . we enter our selves christians , upon surprize , or mistake . and if we had considered what we are , consequently , to doe , what to forbear , what to forego , what to endure , would not have done it . and therefore when we do come distinctly to apprehend all this , are like actually to repent and revolt . as they joh. 6. who while they understood not what it was to be a christian , seem'd very forward followers of christ. but when they did more fully understand it , upon his telling them plainly , went back and walked no more with him . and he lets them go ( q. d. ) mend your selves if you can , see where you can get you a better master . 3. with a determinate judgment , at length , that this ought to be done . there are two extremes in this matter . some will not consider at all , and so not doe this thing ; and some will consider always , and so , never doe it . stand , shall i ? shall i ? halt between two opinions . these are both of them very vicious and faulty extremes in reference to the management even of secular affairs , both of them contrary to that prudence which should govern our actions , i. e. when men will never consider what is necessary to be done , and so neglect their most important concernments ; or , when they will never have done considering , which is the same thing as if they had never taken up any thought of the matter at all . indeed , in the present case 't is a reproach to the blessed god to consider longer than till we have well digested the state of the case . as if it were a difficulty to determine the matter , between him and the devil , which were the better , or more rightfull lord ! we must at last be at a point , and come to a judicious determination of the question . as those sincerely resolved christians had done , john. 6.68 , 69. who also express the reasons that had ( before that time no doubt ) determined them . lord , whither shall we go ? thou hast the words of eternal life . and we believe , and are sure , that thou art that christ , the son of the living god. 4. with liberty of spirit , having thrown off all former bonds , and quite disingaged our selves from other masters . as they speak , isai. 26.13 . other lords besides thee have had dominion over us , but by thee onely will we make mention of thy name . for our saviour expresly tells us , no man can serve two masters , matth. 6.24 . when those dedititii the people of collatia , were about the business of capitulating in order to the surrender of themselves , the question put , on the romans part was , estne populus collatinus in sua potestate ? are the collatine people in their own power ? wherein satisfaction being given the matter is concluded . in the present case of yeilding our selves to god , the question cannot be concerning any previous tye in point of right , or that could urge conscience . there cannot be so much as a plausible pretender , against him . but there must be a liberty , in opposition to preingaged inclinations , and affections . and this must be the sense of the sincere soul in treating the matter of its self-surrender , and dedication , with the great god , to be able to say to the question , art thou under no former contrary bonds ? lord , i am under none , i know , that ought to bind me , or that justly can , against thy former sovereign right . i had indeed suffered other bonds to take place in my heart , and the affections of my soul , but they were bonds of iniquity , which i scruple not to break , and repent that ever i made . i took my self indeed to be my own , and have liv'd to my self , onely pleas'd and serv'd and sought my self , as if i were created and born for no other purpose , and if the sense of my heart had been put into words , there was insolence enough to have conceiv'd such as these ; not my tongue onely , but my whole man , body and soul , all my parts and powers , my estate and name , and strength , and time , are all my own ; who is lord over me ? and while i pleas'd my self with such an imagined liberty , and self-dominion , no idol was too despicable to command my homage . i have done worse than prostrated my body to a stock , my soul hath humbled it self , and bow'd down to a clod of clay . my thoughts , and desires , and hopes , and joys have all stoopt to so mean trifles , as wealth , or ease , or pleasure , or fame , all but so many fragments of earth , or ( the less-consistent ) vapours sprung from it . and whereas this world is nothing else but a bundle of lusts , none of them was too base to rule me . and while i thought my self at liberty i have been a servant to corruption . but now , lord , i have , through thy mercy learnt to abandon and abhor my self . thy grace appearing hath taught me to deny ungodliness and worldly lusts . thou hast overcome , enjoy thine own conquest . i am griev'd for it , and repent from my soul that ever i did put thee to contend for , and conquer thine own . and so doth this self-dedication carry in it repentance from dead works and towards god. 5. with a plenary full bent of heart and will. as that , i have sworn , and will perform , that i will keep thy righteous judgments , psal. 119.106 . or , that , i have inclin'd my heart , to keep thy statutes always unto the end , vers . 112. and herein doth this self-dedication more principally consist , viz. in a resolved willingness , to yeild my self , as god's own property , to be for him , and not for another . which resolvedness of will , though it may , in several respects , admit of several names , or be clothed with distinct notions , is but one and the same substantial act . it may be called , in respect of the competition which there was in the case , choice . or in respect of the proposal made to me of such a thing to be done , consent . but these are , abstracting from these references , the same act , which , in it self considered , is onely a resolute volition . i will be the lords . which resolution , if one do ( whether mentally or vocally ) direct to god or christ , then it puts on the nature of a vow ; and so it fitly called devoting oneself . it carries in it , as a thing supposed , the implanted divine life and nature , whereby we are truly said to present our selves living sacrifices as in the text , or as it is exprest in that other place , chap. 6.13 . to yeild our selves to god as those that are alive from the dead . ( as vers . 11. ) alive to god thorough christ jesus our lord. which life is not to be understood simply , but in a certain respect . for before , we were not dead simply , we were not dead , disinclin'd , or disaffected to every thing , but peculiarly towards god and his christ. that way we were without any inclination , motion , tendency , or disposition . and so were dead quoad hoc , as to this thing , or in this respect . were alienated from the life of god. now we come to live this life , and are made by his grace to incline and move towards him , of our own accord . dead things ( or destitute of life ) may be moved by another , are capable of being mov'd violently , without , or against inclination , hither , or thither . but a living creature can spontaneously move it self , as , of its own accord , it inclines . and whereas there are two more-noble principles , that belong to this divine life and nature , faith and love. ( a great and noted pair as may be seen in divers places of the new testament ) these have both , an ingrediency into this self-dedication . the nature of each of them runs into it , and may be perceived in it . and it is hereupon a mixt act , partaking an influence , and tincture ( as it were ) from the one and the other of them . faith respects the promises of god , and what we are , thereupon , to expect from him . and so our dedicating our selves , to god , is a self-committing . we give up our selves to him as a trust , as the apostles emphatical expression intimates . i know whom i have believed , and i am perswaded that he will keep that which i have committed unto him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) my pawn or pledge , my fidei commissum against that day . the soul flies to god as in a distress , not knowing to be safe another way . as once a people , not able to obtain tutelage on other terms , surrender'd themselves to them whose help they sought , with some such expression , si non nostros , saltem vestros . if not as ours , yet at least as your own , save , protect , and defend us . nor , in our surrendring our selves to god , is this any way unsuitable , either to us , or to him . not to us ; for we are really distressed , ready to perish ; 't is agreeable to the state of our case . not to him ; for it is glorious to him . a thing worthy of god to be a refuge , and sanctuary to perishing souls ; and is thereupon a pleasant thing , a godlike pleasure , suitable to a self-sufficient , and all-sufficient being , who hath enough for himself , and for all others , whom he shall have taught not to despise the riches of his goodness . he taketh pleasure in them that fear him , and them that hope in his mercy , psal. 147.11 . he waits that he may be gracious , and is exalted in shewing mercy , isa. 30.18 . he lifts up himself when he does it , and waits that he may ; expects the opportunity , seeks out meet and suitable objects ( as with thirst and appetite , an enterprising , valiant man is wont to doe encounters , for none were ever so intent to destroy , as he is to save ) yea , makes them , prepares them for his purpose . which he doth not , and needs not doe , in point of misery , so they can enough prepare themselves ; but in point of humility , sense of their necessity and unworthiness , great need , and no desert , nor disposition to supplicate . these are needfull preparations , make it decorous , and comely to him to shew mercy . a god is to be sought , with humble , prostrate veneration . and such an opportunity he waits for· 't is not fit for him , not great , not majestick , to throw away his mercies , upon insolent , and insensible wretches . for , as there it follows , he is the god of iudgment , a most accurate , judicious wisedom , and prudence conducts and guides all the emanations of his flowing goodness . the part of which wisedom and judgment is to nick the opportunity , to take the fit season , when mercy will be most fitly plac't , best attain its end , relish best , be most acceptable to them that shall receive it , and honourable to him that shews it . and therefore ( as is added ) blessed are they that wait for him , that labour to be in a posture to meet him , on his own terms , and in his own way . let such as have a mind to surrender and yield themselves to him consider this . apprehend you have undone your selves and are lost . fall before him . lie at the footstool of the mercy-seat . willingly put your mouths in the dust , if so be there may be hope . and there is hope . he seeks after you , and will not reject what he seeks , he onely waited to bring you to this . 't is now a fit time for him , and a good time for you . and you may now , in resigning , intrust your selves , also , to him . for his express promise is your sufficient ground for it . i will receive you , and be a father to you , and ye shall be my sons and daughters . understand the matter aright ; your presenting , and yeilding your selves to him is not to be a desperate act . 't is not casting your selves away . you are not throwing your self into flames , but upon tender mercies , thither you may commit your self . the thing that is pleasing to him , and which he invites you to ( as he invites all the ends of the earth to look to him that they may be saved ) cannot be unsafe , or unhappy to you . again , love hath a great ingrediency into this self-resignation . and as it hath , so it more admits to be called dedicating , or devoting our selves . this holy , ingenuous principle respects more the commands of god , as the other doth his promises , and eyes his interest , as the other doth our own . this dedition of our selves , as it is influenc't by it , designs the doeing all for him we can , as , by the other it doth the receiving all . as by the other , we resign our selves to him for safety and felicity ; so we do , by this for service and duty to our uttermost . and an ardent lover of god thinks this a little oblation . my self ? alas ! what am i ? too small a thing for him , who is all love , and who , though he hath it in hand to transform , and turn me into love too , such as so drossy , and limited a thing was capable of being made . how mean yet , and little is the subject he hath to work upon ! an atom of dust ! not combustible , or apt to be wrought upon to this ( to a divine and heavenly love ) by any , but his , flame . and now therefore but a minute spark from the element of love , that must , however , thus transform'd , tend towards its own original 〈◊〉 ●ative seat ! it shall now flame upward . and this is all the flame , in which it is universally necessary , thy sacrifice should ascend . which will refine onely , not consume it . though , that it may be offerd up in other flames , is not impossible ; nor will it be much regretted by you ; if the case should so require , nor shall be despised by him , if he shall so state the case . to give the body to be burned , without love , goes for nothing . but if , in that way , we were called to offer up our bodies , living sacrifices to god , it would ( in an inferiour sense ) be an offering of a sweet smelling savour , would even perfume heaven , and diffuse fragrant odours on earth . nor would be grudg'd at by that love that first made our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole of our selves , an offering to god. and whose property it is to be all things , to doe all things , to bear all things , to endure all things for him , whose we wholly are . so that if he design any of us to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , an whole burnt offering , and will have us to glorify him in the fire , love will not retract its vow . but say , after our great patern , not my will but thine be done : and as he , in his peculiar case , and design ( not communicable with us , though the temper of spirit should be ) lo i come to doe thy will , o god. a body hast thou ( it now appears for this very purpose ) prepared for me . he loved us , and gave himself for us . so are we , from our love of him , to give our selves for him , and his use and service , in whatsoever kind he shall appoint and prescribe . every true cristian is , in the preparation of his mind , a martyr . but they are few whom he actually calls to it . our love is ordinarily to shew it self in our keeping his commandments . and , with that design , we are to present our selves to him , as the resolved , ready instruments of his service and praise . as rom. 6.13 . neither yeild ye your members as instruments of unrighteousness unto sin : but yield your selves unto god as those that are alive from the dead , and your members as instruments of righteousness unto god. thus having been more large upon what was more essential , in this dedication of our selves , i shall be breifer in most of the other things belonging to it . 6. it must , further , be done with a concomitant acceptance of god. his covenant ( which is now enter'd ) is oftentimes summ'd up , i will be your god , and you shall be my people . and is resembled , and frequently represented by the nuptial contract , in which there is mutual giving , and taking . we are to resign , and accept at the same time . to take him to be our god , when we yeild our selves to be his . 7. with an explicite reference to the lord christ. we are to dedicate our selves , after the tenour of a covenant whereof he is the mediatour . god doth not , upon other terms , treat with sinners . you are not to offer at such a thing as dedicating your selves to him , but in the way , and upon the terms , upon which you are to be accepted . the divine pleasure is declared and known , how great a one , he must be in all the transactions of god , with men ; yea , and towards the whole creation . ephes. 1.6 , 7 , 8 , 9.10 . he hath made us accepted in the beloved . in whom we have redemption through his bloud , the forgiveness of sins , according to the riches of his grace . wherein he hath abounded towards us in all wisedom and prudence . having made known unto us the mystery of his will , according to his good pleasure , which he had purposed in himself . that in the dispensation of the fulness of times , he might gather together in one all things in christ , both which are in heaven , and which are on earth , even in him . we must take heed how we neglect , or over look him , who is by divine appointment so high in power , and with whom we have so great a concern . 8. with deep humility , and abasement of our selves , in conjunction with a profound reverence and veneration of the divine majesty . there ought to be the lowliest self-abasement , such as that good man expresses , ezra 9.6 . ( varied to ones own case ) o my god , i am ashamed , and blush to lift up my face , to thee , my god : for mine iniquities are increased over mine head , and my trespass is grown up unto the heavens . and indeed this is naturally consequent , upon what was last said , of the regard that ought to be had , in this matter , to the mediatour . for surely that very constitution , is , in it self , an humbling thing to us . and we cannot apply our selves to god suitably to it , but with a self-abasing sense of our own state and case . our coming , and tendring our selves to god , in a mediatour , is , in its very nature , an humiliation ; and carries with it a tacit confession that in our selves we have nothing , deserve nothing , are nothing , are worse than nothing . and that onely this constitution of his could justify our offering our selves to him , with any hope of acceptance . or make it less than an insolent presumption , for sinners to approach him and expect to be received into his presence , and service . it is not for such as we , to behave our selves towards him , as if we either had not offended , or were capable of expiating our own offence . yea , and if there had been nothing of delinquency in the case , yet great humility becomes such applications to him . and that in conjunction with the profoundest reverence and veneration of him . for our very business in this self-dedication is worship ( as the word in the text hath been noted to signify . ) and it is the first and most principal part of all the worship we owe to him , ( as was noted from 2 cor. 8.5 . ) fundamental to all the rest . we must have before our eyes the awfull majesty and glorious greatness of god. which scripture often speaks of , as one notion of his holiness , and which we are to have principal reference unto in all the solemn homage we pay to him ; as sacrifices are well observed to have been offered to him so considered . and therefore , by this consideration , their suitableness to him is to be measured ▪ as he doth himself insist , mal. 1.14 . cursed be the deceiver , which hath in his flock a male , and voweth and sacrificeth unto the lord a corrupt thing , for i am a great king , saith the lord of hosts , and my name is dreadfull among the heathen . 9. with great joy and gladness of heart . it ought to be accompanied with the highest gusts and relishes of pleasure , both from the apprehended congruity of the thing , and the expectation we have of acceptance . the thing it self ▪ should be pleasant to us . we are to do it as tasting our own act , as they did , 1 chron. 29.9 . the people rejoiced for that they offered willingly . the self-devoting person should be able to utter this as his sense , glad am i , that i am any thing , that i have a being , a soul , a reasonable intelligent being , capable of becoming a sacrifice to him . and that there is hope of being accepted ; how great a joy is that ! the apostle makes so great a thing of it , that he speaks , 1 cor. 5.8 , 9. as if he cared not whether he was in the body , or out of the body , so he might be accepted . nuptials ( that resemble , as hath been said , this transaction between god and the soul , wherein there is mutual giving and accepting ) are wont to be seasons of great festivity and gladness . the great god himself rejoyces in this closure , with such a joy , ( isa. 62.5 . as a bridegroom rejoiceth over his bride , so will thy god rejoice over thee ) and shall not we ? how infinitely more amiable and delectable is the object of our choice , than his . when we are to rejoice in the supream and most perfect excellency . he , in what is cloathed over ( if he did not superinduce another clothing ) with most loathsome deformity ! 10. with an ingenuous candour and simplicity , with that sincerity which is to be as the salt of your sacrifice , ( mark 9. ) without latent reserves , or an hidden meaning , disagreeing to his . which were both unjust and vain . vnjust ; for we may not deceive any . and vain ; for we cannot deceive him . the case admits not of restrictions , it must be done absolutely , without any limitation , or reserve . you have heard this self-dedication is , in part , an act of love . and what limit can be set to a love , whose object is infinite ? a natural limit 't is true , as it is the love of a creature , it cannot but have ; but a chosen one it ought never to have , as if we had lov'd enough . you know what kind of love is , ( and cannot but be ) due to the all comprehending god. with all thy heart , soul , mind , and might , &c. so without exception , that maimonides , reciting those words , adds etiamsi tollat animam tuam . the stream of thy love to him must not be diverted , or alter its course , tho he would take away thy very life , or soul. 11. with the concomitant surrender to him of all that we have . for they that , by their own act , and acknowledgment , are not themselves , their own , but devoted , must also acknowledge they are owners of nothing else . in that mentioned form of surrender in livie , when egerius , on the romans part had enquired , are you the embassadours sent by the people of collatia that you may yield up your selves and the collatine people ? and it was answered , we are . and it was again askt . are the collatine people in their own power ? and answered , they are . it is further enquired , do you deliver up your selves , the people of collatia , your city , your fields , your water , your bounds , your temples , your vtensils , all things that are yours , both divine , and humane , into mine , and the people of romes power ? they say we deliver up all . and he answers , so i receive you . so do they who deliver up themselves to god , much more , all that they called theirs . god indeed is the only proprietor , men are but usufructuaries . they have the use of what his providence allots them ; he reserves to himself the property ; and limits the use so far , as that all are to be accountable to him for all they possess . and are to use nothing they have , but as under him , and for him , as also they are to do themselves . therefore as they are required to glorifie him with their bodies , and spirits which are his , so they are to honour him with their substance , upon the same reason . but few effectually apprehend his right in their persons ; which , as we are therefore to recognize , in this dedication of our selves to him ; so we are , in a like general sense , to devote to him all that we enjoy in the world . that is , as all are not to devote themselves specially to serve him in a sacred office ; but all are obliged to devote themselves to his service in the general : so , though all are not required to devote their estates , to this or that particular pious use , they are obliged to use them wholly for his glory , in the general , and for the service of his interest in the world . we are obliged neither to withhold from him , nor mispend , these his mercies ; but must live righteously ( wherein charity is comprehended ) soberly and godly in it , decline no opportunities that shall occur to us , ( within the compass of our own sphere , and station ) of doing him ( though never so costly , and hazardous ) service , must forsake all and follow him , when our duty , and our continued possession of this worlds goods , come to be inconsistent ; must submit patiently to our lot , when that falls out to be our case ; or to any providence by which we are bereaved of our worldly comforts , with that temper of mind , as to be able chearfully to say , the lord hath given , the lord hath taken away , blessed be the name of the lord. it is indeed the greatest absurdity imaginable , that they who are not masters of themselves should think it permitted them , to use what comes to their hands , as they list ; for the service of their own lusts , and the gratifying of a rebel flesh , that hath rejected the government of their own reason , and of all divine laws at once . or that he who hath so absolute a right in them , should not have that right in what he hath committed to them , as to prescribe rules to them , by which to use and imploy it . at the same time , and in the same sense , wherein we make a dedition of our selves ; we do the same thing as to all that we have . even according to common , humane estimate , according to what interest men have in others , or power over them they have a correspondent interest in what they possess . they that absolutely surrender themselves to the power of another , leave not themselves capable of proper dominion as to any thing . therefore says the civil law , non licet dedititiis testamenta facere . they were so under several notions 't is true , but they that were strictly so , had not power to make a will ▪ as having nothing to dispose of . no man has certainly a power to dispose of any thing ( and when they surrender themselves by their own act and deed to god , they acknowledge so much ) otherwise than as divine rules direct , or permit . they have a right in what is duly theirs , against the counterclaim of man , but none , sure , against the claim , and all disposing power of god , whether signifi'd by his law , or by his providence . therefore with this temper of mind should this self-dedication be made . lord i here lay my self , and all that belongs to me , most entirely at thy feet . all things are of thee ( as they are brought in saying who make that willing joyfull offering , 1 chron. 29. ) what i have in the world is more thine , than mine . i desire neither to use , nor possess any thing , but by thy leave , and for thy sake . 12. with befitting circumstantial solemnity , i. e. it ought to be direct , express and explicit . not to be hudled up in tacit , mute intimations only . we should not content our selves that it be no more than imply'd , in what we do otherwise . and run on with it as a thing that must be suppos'd , and taken for granted , never actually performed and done . it is very true indeed that a continued , uniform , course and series of agreeable actions , an holy life , and practice carries a great deal more of significancy with it , than only having once said , without this , conceptis verbis , lord i will be thine . practice , whether it be good , or bad , more fully speaks our sense , and expresses our hearts , than bare words , spoken at some particular time , can do . for they at the most speak but our present sense at that time , and , perhaps , do not alwaies that ; but a course of practice shews the habitual posture and steady bent of our spirits . nor do i think that a formal explicit transaction , in this matter , whether vocal or mental , with circumstantial solemnity , is essential to a man's being a christian , or an holy man. a fixed inclination and bent of heart towards god , followed ( as it will be ) with a course of practice becoming them that are his , will no doubt conclude a man's state to be safe and good god-ward . as one may , on the other hand , be the devils servant all his daies , without having made a formal covenant with him . but yet , though so explicit , and solemn a transaction of this matter be not essential to our christianity ( as what is said to belong only to the solemnity of any thing is therein imply'd not to be of the essence of it ) yet it may be a great duty for all that , and i doubt it not to be so . and it may here be worth the while , to insist a little ; that , if this indeed be a duty , it may obtain more in our practice , than , perhaps it doth . some , thorough meer inanimadvertency , may not have considered it ; others that have , may possibly think it less needfull because they reckon it was formerly done for them . they were born of christian parents , who dedicated them to god from their birth ; and they were , with solemnity , presented to him in their baptism . what need we , then , do over again , a thing already done ? let us reason this matter therefore a while , and consider whether , notwithstanding any such allegation , our personal dedicating our selves to god , in christ , be not still reasonable , and necessary to be performed by our selves also , as our own solemn act and deed ? it were , indeed , much to be wisht , that our baptismal dedication to god were more minded , and thought on , than it commonly is . when , with such sacred solemnity , we were devoted to the trinune deity , and those great and awfull names were named upon us , the name of the father , the name of the son , and the name of the holy ghost . baptisms are , it is to be feared , too often in the christian world , turn'd into a meer pageantry , and the matter scarce ever thought on more , when the shew is over . and , very probably , because this great succedaneous duty is so unpractised among christians . and first , let it be considered , are there no like cases ? do we not know that , though all the infants in a kingdome , are born subjects , yet , when they arrive to a certain age , they are obliged , being called , to take the oath of allegiance , and each one to come under personal obligation to their prince ; and do we owe less to the god that made us , and the lord that bought us with his bloud ? again , though all the sons of israelites , were , in their infancy , dedicated to god by the then appointed rite for that purpose ; yet how frequent were their solemn , personal recognitions of his covenant ? their avouching themselves to be his people , as he also avoucht himself to be their god. which we see deut. 26. and in many other places . 't is remote from me to intend the pressing of a covenant , that contains any disputable , or doubtfull matters ; or any other than the substance of our baptismal covenant it self ; consisting of the known essentials of our christianity ; all summ'd up in taking god in christ for our god , and resigning our selves to him to be inviolably his . no more is meant than , that this may be done , as our own reasonable service , and worship ; as our intelligent , deliberate , judicious act , and choice . and consider further , to this purpose , the great importance of the thing it self , compared with the lesser concernments , wherein we use to deal most explicitly . is it fit that a man's religion should be less the matter of his solemn choice , than his inferiour concerns ? that when he chooses his dwelling , his calling , his servant , or master , he should seem thrown upon his god , and his religion , by chance ? and that least should appear of caution , care and punctual dealing , in our very greatest concernment ? how great a day in a man's life doth he count his marriage day ? how accurate are men wont to be , in all the preparations , and previous settlements , that are to be made in order to it ! and since the great god is pleased to be so very particular with us , in proposing the model , and contents of his covenant , the promises , and precepts , which make his part , and ours in it , how attentive should we be to his proposals , and how express in our consent ? especially , when we consider his admirable condescention in it , that he is pleased ( and disdains not ) to capitulate with the work of his hands , to article with dust and ashes . is it reasonable we should be slight and superficial , in a treaty with that great lord of heaven and earth ; or scarce ever , purposely apply and set our selves to mind him in it at all ? moreover it is your own concernment , and therefore ought to be transacted by your self . so far as there is any equity in that rule , quod tangit omnes debet ab omnibus tractari , what concerns all should be transacted by all , it resolves into this , and supposes it . quod tangit meipsum debet tractari à meipso . that which concerns my self should be transacted by my self . again , your being devoted by parents , no more excuses from solemn personal self-devoting , than their doing other acts of religion for you , excuses you from doing them for your selves . they have prayed for you , are you therefore never to pray for your selves ? they have lamented your sin , are you never therefore to lament your own ? further scripture warns us not to lay too much stress upon parental privilege , or place too much confidence in it , which it supposes men over apt to doe , matt. 3.7 , 8 , 9. abraham's seed may be a generation of vipers . joh. 8.37.44 . i know you are abraham's seed , yet he finds them another father . consider moreover , the renewing work of god's grace and spirit upon soul 's , consists in sanctifying their natural faculties , their understandings , consciences , wills , affections . and what are these sanctify'd for , but to be used and exercised ? and to what more noble purpose ? if there be that holy impress upon the soul , that inclines all the powers of it god-ward ; what serves it for , but to prompt , and lead it on to the correspondent acts ? to apprehend and eye god , to admit a conviction of duty , and , particularly , how i owe my self to him , to choose , love , fear , and serve him , and what doth all this import less , than an entire self-resignation to him ? so that the genuine tendency of the holy new nature is , in nothing , so directly answered , and satisfy'd as in this . and it ought to be considered that the faculties of our reasonable souls have a natural improvement and perfection , as well as a gracious . and for their highest and noblest acts , 't is fit they should be used in their highest perfection . 't is possible , that in the chilren of religious parents , there may be some pious inclinations , betimes ; and the sooner they thereupon choose the god of their fathers , the better , i. e. if you compare doing it , and not doing it , 't is better done , than not done . but because this is a thing that cannot be too often done , nor too well , the more mature your understanding is , the better it will be done , the grace of god concurring . our lord himself increas'd in wisedom , &c. moreover , let it be seriously thought on ( what 't is dreadfull to think ) the occasion you should give , if you decline this surrendring your selves , to have your neglect taken for a refusal . 't is impossible , when you once understand the case , you can be in an indifferency about it . you must either take , or leave . nor can it be deny'd but personal self-devoting , one way , or other ( more , or less solemn ) is most necesssary to the continuing serious christianity in the world . without it , our religion were but res unius aetatis , the business of one age . for how unlikely were it , and absurd to suppose , that a man should seriously devote his child to god , that never devoted himself ? and if that were done never so seriously , must one be a christian alwaies , onely by the christianity of another , not his own ? some way or other then , a man must devote himself to god in christ , or be , at length , no christian. and since he must , the nature of the thing speaks , that the more solemn , and express it is , the better , and more suitable to a transaction with so great a majesty . and hath not common reason taught the world , to fix a transitus , and settle some time , or other , wherein persons should be reckon'd to have past out of their state of infancy , or minority , into the state of manhood , or an adult-state ; wherein , though before , they could not legally transact affairs for themselves , yet afterwards they could . this time , by the constitutions of several nations , and for several purposes , hath been diversly fix't . but they were not to be look't upon as children alwaies . some time they come to write man. is it reasonable one should be a child and a minor in the things of god and religion all his daies ? alwaies in nonage ? sometime they must be men in understanding , 1 cor. 14.20 . and have their senses exercised to discern between good and evil , heb. 5.14 . yea , and there is far greater reason we should personally , and solemnly , transact this great affair with god , than any concern we have with men . for , among men , we may have a right by natural descent , or by valuable considerations , to what we enjoy , which may be clear , and little liable to question . from god we have no right , but by his favour , and vouchsafement . you are his children , if ever you come to be so , but by adoption . and humane adoption has been wont to be compleated by a solemnity ; the person to adopt , being publickly askt ( in that sort of adoption which was also called arrogation ) utrum eum quem adoptaturus esset justum sibi filium esse vellet — whether he would have this person to be as his own very son ? and again , ille qui adoptabatur — utrum id fieri pateretur ? he that was to be adopted , whether he was contented it should be so ? nor again is there that disinclination towards men , as towards god , or that proneness to revolt from settled agreements , with the one , as with the other . whereas love summs up all the duty of both the tables ; or which we owe both to god , and man ; it is evident that , in our present lapsed state , our love to god is more impaired , than to man. indeed this latter seems onely diminisht , the other is destroyed , and hath , by nature , no place in us ; grace onely restores it . where it is , in some measure restored , we find it more difficult to exercise love towards god , than man. which the apostle's reasoning implies , he that loveth not his brother , whom he hath seen , how can he love god whom he hath not seen ? who sees not that sensuality hath buried the rational world ! unregenerate man is said to be in the flesh , not as being onely lodg'd in it , as all are alike , but govern'd by it , under its power . ( as the holy apostle is said to have been in the spirit on the lord's day . ) to be in the flesh is expounded by being and walking after it . hence men onely love and savour the things within this sensible sphere . they that are after the flesh do onely savour the things of the flesh . where the regenerate , divine life is implanted , it doth malè habitare , is ill lodg'd , in conjunction with a strong remaining sensual inclination . so that where the soul is somewhat raised by it , out of that mire and dirt , there is a continual decidency , a proneness to relapse , and sink back into it . impressions therefore of an invisible ruler and lord ( as of all unseen things ) are very evanid ; soon , in a great degree , worn off . especially where they were but in making , and not yet throughly inwrought into the temper of the soul. hence is that instability in the covenant of god. we are not so afraid , before , nor ashamed , afterwards , of breaking engagements with him , as with men , whom we are often to look in the face , and converse with every day . therefore there is the more need here , of the strictest ties , and most solemn obligations , that we can lay upon our selves . how apprehensive doth that holy , excellent governour , joshua , seem of this , when he was shortly to leave the people under his conduct ! and what urgent means doth he use , to bring them to the most express , solemn dedication of themselves to god , that was possible . first representing the reasonableness and equity of the thing , from the many endearing wonders of mercy ( as here the apostle beseeches these romans by the mercies of god ) which he recounts from the beginning to the 14th . verse of that 24th . chapter . then , thereupon exhorting them to fear the lord and serve him in sincerity , &c. in that 14th . verse . telling them , withall , if they should all resolve otherwise to a man , what his own resolution was , vers . 15. and if it seem evil unto you to serve the lord , choose you this day whom ye will serve , whether the gods which your fathers serv'd , that were on the other side of the flood , or the gods of the amorites , in whose land ye dwell : but as for me and my house , we will serve the lord. taking also their express answer , which they give , vers . 16 , 17 , 18. but , fearing they did not enough consider the matter , he , as it were , puts them back ( esteeming himself to have gotten an advantage upon them ) that they might come on again , with the more vigour and force . ye cannot serve the lord , for he is an holy god : he is a jealous god , he will not forgive your transgressions nor your sins . if you forsake the lord , and serve strange gods , then he will turn and doe you hurt , and consume you , after that he hath done you good . vers. 19 , 20. hereupon , according to his expectation and design , they reinforce their vow , nay but we will serve the lord. and upon this , he closes with them , and takes fast hold of them , ye are witnesses ( saith he ) against your selves , that ye have chosen the lord to serve him . and they say , we are witnesses , vers . 22. he exhorts them afresh , and they engage over again , vers . 23 , 24. thus a covenant is made with them , vers . 25. after all this a record is taken of the whole transaction , 't is book'd down , vers . 26. and a monumental stone set up , to preserve the memory of this great transaction . and the good man tells them , behold this stone shall be a witness unto us ; for it hath heard all the words of the lord which he spake unto us : it shall therefore be a witness unto you , lest ye deny your god. so he dismisses them ; and lets them go every one to his inheritance . nor is it to be neglected that isa. 44.5 . ( which is generally agreed to refer to the times of the gospel ) it is so expresly set down , one shall say i am the lords , and another shall call himself by the name of jacob : and another shall subscribe with his hand unto the lord , and sirname himself by the name of israel . in the rendring of which words [ subscribe with the hand ] the versions vary . some reade inscribe in their hands , the lords name , counting it an allusion to the ancient custom , as to servants , and souldiers , that they were to carry stampt upon the palm of their hands , the name of their master , or general . the syriack reads to the same sense as we — shall give an hand writing , to be the lords . that the thing be done , and with great seririousness , distinctness and solemnity , is , no doubt , highly reasonable , and necessary , about the particular manner i prescribe not . nor can i imagine what any man can have to object , but the backwardness of his own heart to any intercourse , or conversation with the invisible god. which is but an argument of the miserable condition of deprav'd mankind ( none that the thing is not to be done . ) for that backwardness must proceed from some deeper reason than that god is invisible . a reason , that should not only convince , but amaze us , and even overwhelm our souls in sorrow and lamentation to think what state the nature and spirit of man is brought into ! for is not the devil invisible too ? and what wretch is there so silly and ignorant , but can , by the urgency of discontent , envy , and an appetite of revenge , find a way to fall into a league with him ! is this that god is less conversable with men ? less willing to be found of them that seek him ? no surely , * but that men have less mind , and inclination to seek him ! and is this a posture , and temper of spirit towards the god that made us , ( the continual spring of our life and being ! ) in which it is fit for us to tolerate our selves ? shall not the necessity of this thing , and of our own case , ( not capable of remedy while we withhold our selves from god ) overcome all the imagined difficulty in applying our selves to him ? and upon the whole if we agree the thing it self to be necessary , it cannot be doubted but it will appear to be of common concernment to us all ; and that every one must apprehend it is necessary to me , and to me , whether we have done it already , or not done it . if we have not , it cannot be done too soon ; if we have , it cannot be done too often . and it may now be done , by private , silent ejaculation , the convinced , perswaded heart saying within it self , lord i consent to be wholly thine , i here resign , and devote my self , absolutely , and entirely , to thee . none of you know what may be in the heart of another , to this purpose , even at this time . why then should not every one fear to be the only person of those who now hear , that disagrees to it . if any finds his heart to reluctate and draw back , 't is fit such a one should consider , i do not know but this self-devoting disposition , and resolution is the common sense of all the rest , even of all that are now present but mine . and who would not dread to be the only one in an assembly , that shall refuse , god! or refuse himself to him ! for , let such a one think , what particular reason can i have to exclude my self from such a consenting chorus ? why should i spoil the harmony , and give a disagreeing vote ? why should any man be , more willing to be dutifull , and happy than i ? to be just to god , or have him good to me ? why should any one be more willing to be saved than i ? and to make one hereafter , in the glorious , innumerable , joyfull assembly of devoted angels and saints , that pay an eternal gladsom homage to the throne of the celestial king ? but if any find their hearts inclining , let what is now begun , be more fully compleated in the closet ; and let those walls ( as joshua's stone ) hear , and bear witness ! lest any should not consent , and that all may consent more freely , and more largely ; i shall in a few words shew what should induce to it , and what it should induce . 1. what should induce to it . you have divers sorts of inducements ; such as may be taken from necessity . for what else can you doe with your self ? you cannot be happy without it , for who should make you so but god ? and how shall he , while you hold off your selves from him ? you cannot but be miserable , not only as not having engaged him to you , but as having engaged him against you . such as may be taken from equity . you are his right . he hath a natural right in you , as he is your maker , the authour of your being . and an acquired right as you were bought by his son , who hath redeemed us to god. and who dyed , rose again , and revived , that he might be lord of the living and the dead , here , to rule , hereafter , to judge us . both which he can doe whether we will or no. but 't is not to be thought he will save us against our wills . his method is whom he saves , first to overcome , i. e. to make them willing , in the day of his power . and dare we , who live , move , and have our being in him , refuse to be , live , and move to him ? or deny the lord who bought us ? and again , such as may be taken from ingenuity , or that should work upon it , viz. ( what we are besought by , in the text ) the mercies of god. how manifold are they ! but they are the mercies of the gospel especially , mentioned in the foregoing chapter , which are thus refer'd unto in the beginning of this , the transferring what the jews forfeited and lost , by their unbelief , unto us gentiles that mystery ( as this apostle elsewhere calls it , ephes. 3.4 , 5 , 6. ) which in other ages was not made known unto the sons of men , as it is now revealed unto his holy apostles and prophets by the spirit ; that the gentiles should be fellow-heirs , and of the same body , and partakers of his promise in christ , by the gospel . in reference whereto he so admiringly cries out a little above the text ( chap. 11.33 . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o the depth both of the wisdom and knowledge of god! how unsearchable are his judgments , and his waies past finding out ! the mercies of which it is said isai. 55.1 , 2 , 3. ho every one that thirsteth come to the waters , and he that hath no money : come ye , buy and eat , yea come buy wine and milk without money , and without price . wherefore do ye spend your money for that which is not bread ? and your labour , for that which satisfieth not ? hearken diligently unto me , and eat ye that which is good , and let your soul delight it self in fatness . encline your ear , and come unto me ; hear , and your soul shall live , and i will make an everlasting covenant with you , even the sure mercies of david . which free and sure mercies are heightned , as to us , by the same both endearing and awfull circumstance , that these mercies , are offered to us , viz. in conjunction with the setting before our eyes , the monitory tremendous example of a forsaken nation that rejected them , intimated vers . 5. behold thou shalt call a nation that thou knowest not , and nations that know not thee shall run unto thee . a case whereof our apostle says , in the foregoing chapter esaias was very bold , when , speaking of it ( in another place * , ) he uses these words , i am sought of them that asked not for me : i am found of them that sought me not : i said ; behold me , behold me , unto a nation that was not called by my name . he was bold in it indeed , to mention such a thing to a people , unto whom a jealous gloriation in the peculiarity of their privileg'd state , their being without partners or rivals , for so long a time , in their relation , and nearness to god , was grown so natural . and who took it so impatiently , when our saviour did but intimate the same thing to them by parables , as that they sought immediately to lay hands on him for that very reason . so unaccountable a perversness of humour reigned with them , that they envied to others , what they despised themselves . but , on the other hand , nothing ought more highly to recommend those mercies to us , or more engage us to accept them with gratitude , and improve them with a cautious fear , of committing a like forfeiture , than to have them brought to our hands , redeemed from the contempt of the former despisers of them ; and that , so terribly , vindicated upon them , at the same time ; as it also still continues to be . that the natural branches of the olive should be torn off , and we inserted . that there should be such an instance given us , of the severity , and goodness of god. to them that fell , severity ; but to us , goodness , if we continue in his goodness , to warn us that , otherwise , we may expect to be cut off too ! and that we might apprehend , if he spared not the natural branches , he was as little likely to spare us ! that when he came to his own and they received him not , he should make so free an offer to us , that if we would yet receive him ( which if we do , we are , as hath been said , to yield up and dedicate our selves to him at the same time ) we should have the privilege , to be owned for the sons of god! what should so oblige us to compliance with him , and make us with an ingenuous trembling fall before him , and ( crying to him my lord and my god ) resign our selves wholly , to his power and pleasure . and even his mercies , more abstractly considered , ought to have that power upon us . were we not lost ? are we not rescued from a necessity of perishing , and being lost for ever , in the most costly way ? costly , to our redeemer , but to us , without cost . is it a small thing , that he offers himself to us , as he doth , when he demands us , and requires that we offer our selves to him . that he , in whom is all the fulness of god , having first offered himself for us , doth now offer himself also to us . that he hath treated us , hitherto , with such indulgence , waited on us with so long patience , sustained us by so large bounty , and now , upon all , when it might be thought we should be communing with our own hearts , discoursing the matter with our selves , what shall we render ? that he should say to us so shortly and compendiously render your selves ! is that too much ? are we too considerable to be his , or his mercies too inconsiderable to oblige us to be so ? the mercies that flow so freely from him , for he is the father of mercies . the mercies that are so suitable to us , pardon to the guilty , light to them that dwell in darkness , life to the dead , a rich portion and all-sufficient fullness , for the poor , indigent and necessitous : the mercies that we are encouraged to expect as well as what we enjoy . the great good laid up in store ! the mercies of eternity to be added to those of time . the mercies of both worlds , meeting upon us ! that here , we are to keep our selves in the love of god , waiting for the mercy of our lord jesus christ unto eternal life ! that , looking for that blessed hope , our life may here , in the mean time , be transacted with him . that we may abide in the secret of his presence , and dwelling in love , may dwell in god who is love ; till the season come , when we shall be able more fully to understand his love , and return our own ! nor are the favours of his providence to be thought little of , in the time of our earthly pilgrimage . and now , if all this do effectually induce us thus to dedicate our selves . 2. we are next to consider what our having done it , ought further to induce us unto . in the general , it ought to be an inducement to us ( as we may well apprehend ) to behave our selves answerably to such a state , as we are , hereby , brought into , if we now first dedicated our selves to him , and are confirmed in , by our iterations of it . for he takes no pleasure in fools , therefore having vow'd our selves to him , to serve , and live to him , let us pay what we have vowed . better it had been not to vow , than to vow and not pay ; and , instead of the reasonable sacrifice he required of us , to give him onely the sacrifice of fools . we are , upon special terms , and for special ends , peculiar to the most high god. they that are thus his , are a royal priesthood , he hath made us kings and priests . both those offices and dignities have sometime met ▪ in the same person . and to god and his father , i. e. for him . not that both those offices do terminate upon god , or that the work of both is to be performed towards him , but our lord jesus , it being the design of his father we should be brought into that high , and honourable station , hath effected it , in compliance with his design , and hath served his pleasure , and purpose in it . he hath done it to , i. e. for him . so that , to god , and his father may be refer'd to christ's action , in making us kings and priests , not to ours , being made such . yet the one of these refers to god immediately , the other to our selves . holy and good men are kings in reference to themselves , in respect of their self-dominion into which they are now restored , having been , as all unregenerate persons are , slaves to vile , and carnal affections , and inclinations . the minds of the regenerate are made spiritual , and now with them the refin'd , rectify'd , spiritual mind , is inthroned ; lift up into its proper authority , over all sensual inclinations , appetitions , lusts and passions . a glorious empire ! founded in conquest , and managed , afterwards when the victory is compleat ( and in the mean time , in some degree , while judgment is in bringing forth unto victory ) by a steady sedate government , in most perfect tranquility and peace . but they are priests in reference to god , the business of their office , as such , terminates upon him . for him they worship and serve . worship is either social , external and circumstantial , that of worshiping societies , considered according to its exteriour part . herein one is appointed by special office to doe the part of a priest , for the rest . in this sense all are not priests . or else it is solitary , internal , substantial and spiritual wherein they either worship alone , and apart by themselves , or being in conjunction with others , yet their own spirits within them work directly , and aspire upwards to god. and as to this more noble part of their worship , every holy man is his own priest. and this is the double dignity of every holy , devoted soul. they are thus kings , and priests ; govern themselves , and serve god. while they govern , they serve . exercise authority over themselves , with most submiss veneration of god. crowned , and enthroned ; but alwaies in a readiness to cast down their crowns at the footstool of the supreme , celestial throne . into this state they come by self-dedication . and now surely 't is not for such to demean themselves at a vulgar rate . they are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church of the first-born written in heaven , i. e. the church of the first-born ones , that is , all compos'd , and made up of such ( as that expression signifies . ) first-born in a true ( tho not the most eminent ) sense ; being sons by the first , i. e. the prime and more excellent sort of birth , in respect whereof they are said to be begotten again by the word of truth , that they should be a kind of first-fruits of the creatures of god. and this twofold dignity is the privilege of their birthright ( as anciently it was . ) are you devoted to god ? have you dedicated your selves ? hereby you are arrived to this dignity . for in the abovementioned place it is said ye are come , you are actually , already , adjoyn'd to that church , and are the real present members of that holy community . for you are related and united to him of whom the family of heaven and earth is named ; are of the houshold , and the sons of god , his , under that peculiar notion , when you have dedicated your selves to him . you cannot but apprehend there are peculiarities of behaviour , in your after-conduct , and management of your selves that belong to you , and must answer , and correspond to your being , in this sense , his . some particulars whereof i shall briefly mention . you should each of you , often reflect upon it , and bethink your self what you have done ; and whose you now are . i am the devoted one of the most high god. it was one of the precepts given by a pagan to his disciples . think with your self , upon all occasions , i am a philosopher . what a world of sin , and trouble might that thought , often renew'd , prevent , i am a christian , one devoted to god in christ. your having done this thing , should cloth your mind with new apprehensions , both of god , and your selves . that he is not now a stranger to you , but your god , that you are not unrelated to him , but his . i was an enemy , now am reconciled . i was a common , profane thing , now holiness to the lord. 't is strange to think how one act doth sometimes habit , and tincture a man's mind ; whether in the kind of good , or evil . to have committed an act of murther ! what an horrid complexion of mind did cain bear with him hereupon ? to have dedicated one self to god , if seriously , and duly done ; would it have less power to possess one , with an holy , calm , peacefull temper of mind ? you should , hereupon , charge your self with all suitable duty towards him . for you have given your self to him to serve him , that is your very business . you are his , and are to doe his work , not your own , otherwise than as it falls in with his , and is his . you are to discharge your self of all unsuitable cares , for will not he take care of his own , who hath put so ill a note upon them that do not ? he that provideth not for his own , ( his domesticks ) those of his own house , hath deny'd the faith , and is worse than an infidel ? will you think , he can be like such a one ? who ? if not the children of a prince , should live free from care ? you should most deeply concern your self about his concernments , without any apprehension or fear that he will neglect those that are most truly yours . and are not to be indifferent how his interest thrives , or is deprest in the world ; is increast , or diminisht . they that are his should let his affairs engross their cares , and thoughts . you should abandon all suspicious , hard thoughts of him . when , in the habitual bent of your spirits , you desire to please him , it is most injurious to him , to think he will abandon , and give you up to perish , or become your enemy . 't is observable what care was taken among the romans , ne quid dedititiis hostile illatum sit . that no hostility might be used towards them that had surrender'd themselves . can men excel god in praise-worthy things ? you can think nothing of god more contrary to his gospel , or his nature , than to surmise he will destroy one that hath surrender'd to him , and bears a loyal mind towards him . and what a reproach do you cast upon him , when you give others occasion to say his own , they that have devoted themselves to him , dare not trust him ? you are taught to say i am thine save me , not to suspect he will ruine you . they do strangely mishape religion , considering , in how great part , it consists in trusting god , and living a life of faith , that frame to themselves a religion made up of distrusts , doubts and fears . you should dread to alienate your selves from him . which ( as sacriledge is one of the most detestable of all sins , a robbing of god ) is the most detestable sacriledge . you are to reserve your selves entirely for him . every one that is godly he hath set apart for himself . yea , and you are not onely to reserve , but , to your uttermost , to improve , and better your selves for him daily . to aspire to an excellency , in some measure , suitable to your relation . to walk worthy of god who hath called you to his kingdom and glory , 1 thess. 2.12 . remembring you are here to glorify him , and hereafter to be glorified with him . and who is there of us that finds not himself under sufficient obligation , by the mercies of god , unto all this ? or to whom he may not say , in a far more eminent sense , than the apostle speaks it to philemon , thou owest even thy self also unto me ? will we refuse to give god what we owe ? or can we think it fit , in it self ; we should be no otherwise his , than ( as one well saies ) fields , woods , and mountains , and brute beasts ? and i may add , can it be comfortable to us , he should have no other interest in us than he hath in devils ? is there no difference in the case of reasonable creatures and unreasonable ? theirs who profess devotedness to him , and theirs who are his profest enemies ? the one sort , through natural incapacity , cannot , by consent , be his ? and the other , through an invincible malignity , never will ? are there no mercies ( confer'd or offered ) that do peculiarly oblige us more ? let us be more frequent , and serious in recounting our mercies , and set our selves on purpose to enter into the memory of god's great goodness , that we may thence , from time to time , urge upon our selves this great and comprehensive duty . and at this time , being here together on purpose , let us consider , and reflect afresh , upon that eminent mercy , which you are wont to commemorate in the yearly return of this day . and that i may , more particularly , direct my speech the same way , that the voice of that memorable providence is especially directed . you are , my lord , to be more peculiarly besought by the mercies of god , that you would , this day dedicate your self to him . i do beseech therefore you , by the many endearing mercies , which god hath so plentifully confer'd upon you , by the mercies of your noble extraction , and birth , by the mercies of your very ingenuous and pious education , by the mercies of your family , which god hath made to descend to you from your honourable progenitors ( which , as they are capable of being improved , may be very valuable mercies . ) by the bloud , and tender mercies of your blessed , and glorious redeemer , who offered up himself a sacrifice to god for you , that you would now present your self to god , an holy , living sacrifice , which is your reasonable service . i adde , by the signal mercy , which hath made this a memorable day to you , and by which you come , thus long , to enjoy the advantages of all your other mercies . how came it to pass that this day comes not to be remembred , by your noble relatives as a black , and a gloomy day , the day of the extinction of the present light , and lustre of your family ; and of quenching their coal which was left . you had a great preserver , who , we hope , delivered you because he delighted in you . your life was precious , in his sight . your breath was in his hand ; he preserved , and renewed it to you , when you were ready to breath your last . and we hope he will vouchsafe you that greater deliverance , not to let you fall under the charge which was once exhibited against a great man , dan. 5.23 . the god in whose hands thy breath is — hast thou not glorified . and make you rather capable of adopting those words , psalm 42.8 . yet the lord will command his loving kindness in the day time , and in the night his song shall be with me , and my prayer unto the god of my life . your acknowledgments are not to be limited to one day in the year ; but from day to day his loving kindness , and your prayer and praise are to compose your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one , to shew you , the other , to be unto you your morning , and evening exercise . let this be your resolution , every day will i bless thee : and i will praise thy name for ever and ever , psal. 145.2 . or that , psal. 104.33 . i will sing unto the lord as long as i live : i will sing praise unto my god , while i have my being . yet your more solemn acknowledgments are , justly , pitcht upon this day . god hath noted it for you , and made it a great day in your time . you have now enjoy'd a septennium , seven years of mercies . and , we all hope , you will enjoy many more , which may all be called the posterity of that days mercy . it was the parent of them all ; so pregnant and productive a mercy was that of this day . you do owe it to the mercy of this day , that you have yet a life to devote to the great lord of heaven and earth ; and to imploy in the world for him . and would you think of any less noble sacrifice ? aeschines ( the philosopher ) out of his admiration of socrates , when divers presented him with other gifts , made a tender to him of himself . less was thought an insufficient acknowledgment , of the worth and favours of a man ! can any thing less be thought worthy of a god ? i doubt not you intend , my lord , a life of service to the god of your life . you would not , i presume , design to serve him , under any other notion , than as his . by dedicating your self to him you become so , in the peculiar sense . it is our part , in the covenant which must be between god , and us . i enter'd into covenant with thee , and thou becamest mine , ezek , 16.8 . this is the ground of a settled relation , which we are to bear towards him , as his servants . 't is possible i may do an occasional service for one whose servant i am not . but it were mean that a great person should only be serv'd by the servants of another lord. to be serv'd but precariously , and , as it were , upon courtesie , only , true greatness would disdain ; as if his quality did not admit to have servants of his own . nor can it be thought a serious christian ( in howsoever dignifying circumstances ) should reckon himself too great to be his servant , when even an heathen pronounces deo servire est regnare , to serve god is to reign . a religious noble man of france ( whose affection i commend , more than this external expression of it ) tells us he made a deed of gift , of himself to god , signing it with his own bloud . he was much a greater man that so often speaks in that style thy servant , that 't is plain he took pleasure in it , and counted it his highest glory . stablish thy word unto thy servant , who is devoted to thy fear , psal. 119.38 . thy servant , thy servant , o lord , the son of thy handmaid ( alluding to the law by which the children of bond-servants were servants by birth ) thou hast broken my bonds , psal. 116. hast ( q. d. ) released me from worse bonds , that i might not only be patient , but glad to be under thine . nor was he a mean prince , in his time , who , at length , abandoning the pleasures , and splendour of his own court ( whereof many like examples might be given ) retired and assumed the name of christodulus , a servant of christ , accounting the glory of that name did outshine , not only that of his other illustrious titles , but of the imperial diadem too . there are very few in the world , whom the too-common atheisme can give temptation unto , to think religion an ignominy , and to count it a reproach to be the devoted servant of the most high god ; but have it at hand to answer themselves , even by humane ( not to speak of the higher angelical ) instances , that he hath been served by greater than we . you are , my lord , shortly to enter upon the more public stage of the world . you will enter with great advantages of hereditary honor , fortune , friends with the greater advantage of ( i hope ) a well cultivated mind , and ( what is yet greater ) of a piously inclined heart . but you will also enter with disadvantages too . it is a slippery stage ; it is a divided time ; wherein there is interest against interest ; party against party . to have , seriously , and with a pious obstinacy dedicated your self to god , will both direct , and fortifie you . i know no party in which nothing is amiss . nor will that measure let you think it adviseable , to be of any ; further than to unite with what there is of real , true goodness , among them all . neither is there any surer rule , or measure for your direction , than this ; to take the course , and way , which is most agreeable to a state of devotedness to god. reduce all things else , hither . wheresoever you believe , in your conscience , there is a sincere design for the interest and glory of god ; the honour , or safety of your prince , the real , good and welfare of your countrey , there you are to fall in , and adhere . and the first of these comprehends the rest . you will not be the less inclined but much the more , to give caesar the things that are caesar 's , for your giving god the things that are gods. and that is ( as hath been said ) principally , and in the first place your self ; and then all that is yours , to be used according to his holy rules , and for him , whose you are . and what can be to you the ground of an higher fortitude ? can they be unsafe that have devoted themselves to god ? dedicate your self , and you become a sanctuary ( as well as a sacrifice ) inviolably safe in what part , and in what respects , it is considerable to be so . and who can think themselves unsafe being , with persevering fidelity , sacred to god ; that understand who he is ; and consider his power , and dominion , over both worlds , the present , and that which is to come . so as that he can punish , and reward , in both ; as men prove false , or faithfull to him . the triumphs of wickedness are short , in this world . in how glorious triumphs will religion , and devotedness to god , end , in the other ! finis . notes, typically marginal, from the original text notes for div a44691-e120 * by a fall from an horse . decemb. 5. 1674. notes for div a44691-e1500 * see sigonius de repub. heb. dr. outr. de sacr. deut. 14.21 . clophenburg . schol. sacrific . and others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 livius , l. 1. 2 tim. 1.12 . 2 cor. 6. isa. 45.22 . out . de sac. de fund . legis . pag. 64. estisne vos legati oratoresque missi à populo collatino , ut vos populumque collatinum dederitis ? sumus — deditisne vos , populum collatinum , urbem , agros , aquam , terminos , delubra , utensilia divina , humanaque omnia , in meam populique romani ditionem ? dedimus . at ego recipi . liv. ubi priùs . cal. lex . jurid . 1 joh. 4.20 . revel . 1. rom. 8. josh. 24. * read considerately heb. 11.6 . vse . rev. 5.9 . rom. 10.20 . * isai. 65.1 . mat. 25.45 , 46. chap. 11. jude 21. rev. 1.6 . hebr. 12. jam. 1.18 . hebr. 12. ephes. 3. epict. psalm 4. sen. monsieur de renty . cantacuzanus , whose life also , among many other remarkable things , was once strangely preserved in the fall of his horse . an ansvver to dr. stillingfleet's mischief of separation being a letter written out of the countrey to a person of quality in the city. who took offence at the late sermon of dr. stillingfleet, dean of s. pauls; before the lord mayor. howe, john, 1630-1705. 1680 approx. 104 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44665 wing h3014a estc r215389 99827283 99827283 31700 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. a44665) transcribed from: (early english books online ; image set 31700) images scanned from microfilm: (early english books, 1641-1700 ; 1890:12) an ansvver to dr. stillingfleet's mischief of separation being a letter written out of the countrey to a person of quality in the city. who took offence at the late sermon of dr. stillingfleet, dean of s. pauls; before the lord mayor. howe, john, 1630-1705. the second edition. [2], 53, [1] p. printed by s.w. and sold by s. tydmarsh, at the sign of the kings head in cornhill, near the royal exchange, london : 1680. by john howe. on p. [1] at end: london, printed for samuel walsall, at the golden frying-pan in leaden-hall-street, 1680. 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 stillingfleet, edward, 1635-1699. -mischief of separation -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion an ansvver to dr. stillingfleet's mischief of separation , being a letter written out of the countrey to a person of quality in the city . who took offence at the late sermon of dr. stillingfleet , dean of s. pauls ; before the lord mayor . the second edition . london , printed by s. w. and sold by s. tydmarsh , at the sign of the kings head in cornhill , near the royal exchange : 1680. a letter written out of the countrey to a person of quality in the city , &c. i perceive your mind is disturb'd , which my friendship with you can no more let me be unconcern'd for , than if i heard you were sick ; nor less to study your relief . such may be the cause and measure of your passion , and such the disproportion between the one and the other , as to need it a great deal more , though yet perhaps to deserve it less . for your sickness might be your infelicity only , but a perturbation that exceeds its cause , cannot but be your fault . which kind of evil , though it be much greater , and therefore needs more application for the removing of it ; yet it can challenge less help from another , because you are your own afflicter , and may , when you please cure your self , which no man else can do for you . but if another may contribute towards it , by laying before you apt considerations which you are your self to apply , you know you are to expect it from no mans good will more than mine . if indeed you expect much from my ability , that is another fault , entirely your own , and whereto you could have no temptation . thus much i shall freely profess to you that i have a great value of an equal temper and composure of mind , not apt to be unduly mov'd , or entertain any thing that occurs with indecent perturbation , or other resentment than is due and suitable to the occasion : and desire it more than either to be in the best external circumstances , or not to be in the worst . as i wish for my self , i wish for you ; and therefore am willing to place my endeavour accordingly , where it may be in a possibility of effecting somewhat to your advantage , and where it is most desirable it should . in the present case , the fault i find with you is , that your resentment of the matter you complain of , is undue , and not proportionable to the occasion . and whereas you seem to labour under the distemper and excess of a twofold passion , of fear , lest a just and good cause ( as you and i do both account ) should suffer some great prejudice , by this opposition of dr. stillingfleet : and of anger , that he from whom better things might have been expected , should attempt any thing in this kind . i shall hereupon endeavour to represent to you the causlesness both of your fear , and ( in great part ) of your anger . and first defend the cause against dr. stillingfleet , and then add somewhat in defence of dr. stillingfleet against you . 1. as to the former we are i. to give the plain state of it , with the doctors judgment against us in it . ii. to discuss the matter with the doctor , and shew ; 1. the indefensibleness of that judgment . 2. the inefficacy of the doctor 's attempt to defend it . i. it is first necessary that we have a true state of the cause it self before our eyes ; which is plainly this , that as there are very great numbers of people , beyond what the ministers of parishes , in divers places , can possibly perform ministerial duty unto : so there are withal very many that cannot be satisfied in conscience , to intrust their souls and their spiritual concernments to the pastoral care and conduct of the parochial ministry only ; though they generally have a very reverend esteem of divers who are of it : do , many of them , very frequently partake of some part of their labours , and rejoyce in them as great ornaments and real blessings to the christian church . but these are very unproportionable in number to the necessities of the people , and are by legal restraints ty'd up one way , as they by conscientious , are another , in respect of some principal parts of christian worship ; without which they should be visibly in the condition of pagans . there are also many persons who have been devoted to the service of god and his church in the ministerial function ; some of them in the way which now obtains , others in a way which this reverend author did not disapprove , who are not satisfied in conscience about the terms upon which they might have continued , or may be admitted parochial incumbents . so that here are numerous flocks scattered without pastors , here are many pastors without flocks . the people it is true , on whose behalf these papers are more especially written , are in this destitute condition by their own scruples . nor is it the present design to justify all those scruples . but they are , with many , of long continuance , and , for ought appears , unremoveable . if they should be defer'd , and bidden to use patience , while such further endeavours are used with them as this sermon contains , yet death will have no patience , nor be defer'd . so that there are multitudes passing into eternity out of a christian nation , having no benefit of christian ordinances ; no means of instruction in the truth and doctrines of the christian religion , in order to their salvation . the course which is de facto taken in this distress for their relief is that which the reverend author bends himself against in this sermon . and there are two sorts of persons concern'd in it . the people ; who , rather than return to the state of paganism , implore the help of these unimploy'd ministers , desiring them to perform the duty of christian ministers towards them . and the ministers , who rather than they should cease to be christians , or themselves alwaies cease from the work of ministers , comply with their desires ; and , as they can , allow them their desired help . this author doth more directly and professedly speak to the case of the people ; to that of the ministers , only by way of oblique reflection . you and i , who ( among the former ) do often partake in the worship and ordinances of god , in the separate assemblies ( though we are not so squeamish as to balk the publick , nor so unjust and ungrateful , as not to thank god for the excellent advantages that are sometimes to be met with there ) are both concern'd , and led by the doctors discourse , to consider what is said as to this case of ours . which yet i would have us consider not so appropriately , as to exclude them our very compassionate consideration , that are more pincht and confin'd to narrower limits , by their own scruples , than we are ; and whose number you cannot but apprehend to be so great , as to call for a very large compassion in considering their case . it is indeed a case of far-prospect , and which lookes down upon after-times . you know how easily it may be deduced all along from the beginning of the english reformation , when some very eminent among our reformers were not well satisfi'd with the ceremonial part of the constitution settled at that time ; how an unsatisfi'd party hath gradually increased from age to age among the common people also . they are now grown very numerous . and unless some very over-powring impression upon mens minds , ( not reasonably to be expected according to common measures ) should alter the case , it is still likely to increase in succeeding ages . you are not ignorant that no one thing is more commonly scrupled by this unsatisfi'd party , than the addition of that federal rite in the dedicating of their children to god , the signing them with the sign of the cross , which many ( how justly or unjustly i am not now to discusse ) esteem so sinful a practice , that , rather than admit it , they will choose not to offer their children to baptism . nor is it in it self of less weight ( perhaps 't is of much greater ) that , in this solemn dedication , they have no opportunity of performing the parental duty , of covenanting with god on behalf of their own children , but that part ( with the exclusion of themselves ) is to be done by others , whom god hath not concern'd in the business ; and who , after the solemnity is over , are never like to concern themselves . and there are divers other scruples besides , in reference to this , and other parts of worship that , with multitudes , are in no great probability to admit of cure . now let us see what the reverend doctors judgement is upon this state of our case , who dissent from the establisht way , whether the people , or their ministers , and that both concerning what they do , and what , by consequence from his judgment upon their case , they are to suffer . for the practice of the people in this case ( at least the negative part of it ) he hath some charity in his censure , for in their declining to joyn in the publick assembles , he beleives them generally to practice according to their judgement as he professes p. 37. of his sermon . for the ministers , most of them , none at all , who as he saies in the same place he believes go against theirs . his words are , i dare say , if most of the preachers at this day in the separate meetings were soberly asked their judgements , whether it were lawful for the people to joyn with us in the publick assemblies , they would not deny it ; and yet the people that frequent them , generally judge otherwise . for it is not to be supposed , that faction among them should so commonly prevail beyond interest . but his judgement concerning what both are to undergo is eventually ▪ and in the sequel , as he states their case , much more hard in respect of the people , who cannot releive themselves ; whereas the ministers , according to the notion he hath of them , presently may . we are to attend chiefly to what he says in reference to the lay-people , and shall consider , 1. how severe he is towards them ; and 2. how well consistent he is therein with himself . 1. his severity towards those of us in respect of what we practice , who put ourselves under the pastoral care of other than the parochial ministers is to be seen in what he proposes to himself to evince , p. 20. viz. that our proceeding to the forming of separate congregations , i. e. under other teachers , and by other rules , than what the established religion allows , is the present case of separation which he intends to consider , and to make the sinfulnefs and mischief of it appear . he doth you see in short , absolutely pronounce our practice in this case to be sinful and mischievous . now it is hence also to be collected , how hard things he would have us suffer upon supposition of our only remaining unsatisfi'd to joyn ourselves into the parochial communion . he doth not indeed bespeak for us gibbets , whipping-posts , or dungeons . nor ( directly ) any thing grievous to our flesh. but to such as consider themselves to have souls made for an everlasting state , the doom which his words imply , in the mentioned place , cannot be thought gentle . which that you may apprehend the more distinctly ; observe that he hath nothing to say against our bare suspending communion in some particular rites which we modestly scruple , while we use it in what we judge lawful , p. 20. ( whereas p. 37. he supposing us generally to judge it unlawful to joyn in the publick assemblies ) to which purpose he also speaks in his late dialogues p. 171. and 172. ( giving his antagonist an account of what he had said in his irenicum to the matter now in discourse ) viz. that some scrupulous and conscientious men , after all endeavours used to satisfy themselves , may remain unsatisfied as to the lawfulness of some imposed rites , but dare not proceed to positive separation from the church , but are willing to comply in all other things save in those rites which they still scruple : and concerning these he puts the question , whether such bare non-conformity do involve such men in the guilt of schism . and this he confesses he resolved negatively ( approving or not disavowing that resolution . ) thus far indeed he well agrees with himself ; and seems to have no quarrel with us . but consider the fatal consequence . he well knows that if we suspend communion in the rite of the cross ( upon our never so modest scruple ) we connot have our children ministerially dedicated to god in the ordinance of baptism , nor be so ourselves , if , being adult , we remain any of us unabptized ( as he may well apprehend many among us are ) nor if we decline the use of sponsors as to what we conceive should be performed by parents for their children , and by adult persons for themselves . and that if we kneel not before the consecrated elemens at the lords table , we are not to partake of his holy supper . yea , and what if we scruple somewhat that is more than ritual , to sit under the ministery of a noted drunkard , or open enemy to godliness as our teacher and guide , when we might enjoy the fruitful labours of one that hath not his qualifications every lords day ? no , by no means , whithout limitation , or the supposition of any possible case wherein it may be otherwise , a meeting never so little besides the established course , he will make appear is sinful and mischievous , and not tolerable upon any terms . what then would he have us do ? he directs us indeed afterward to the endeavour of satisfaction . but what shall we do if after our utmost endeavours our dissatisfaction remain ? what , while we are endeavouring ? which may be all our days in vain . what if we can never be satisfied concerning the established way of baptism for ourselves and our children , and of partaking the body and blood of our lord and saviour ? nor to hear or give countenance to such a ones pretending to preach the glorious gospel of the blessed god , who either substantially perverts and depraves it , or whose profligate life proclaims him an opposer and enemy to the holy rules and defin of it ? nor to commit our selves to the pastoral care and charge of a less exceptionable person , yea though otherwise never so deserving , that hath ty'd his own hands , and is under such restraints that he cannot , or so disinclin'd that he will not dispense the ordinances of christ in such a way , as wherein with satisfaction to our consciences we may enioy them . read over the doctors sermon again , and again , and you will find no course is prescribed us , but to sit still without any enjoyment of christian ordinances at all . and with how great numbers must this be the case ? for himself professes to believe , that the people that frequent the separate meetings ( who you know are not a few ) do generally judge it to be unlawful to joyn in the publick assemblies . and are we alwaies to sit still thus ? that is to exchange visible christianity for visible ( at least negative ) paganism ! this , if you take the whole compass of it , is a thing of awful importance , that so great a limb of a christian nation , they and their posterity , should be paganized from age to age , and cut off from the whole body of the christian community , only because they scruple some things , the least exceptionable whereof are no part of the christian institution ( as himself , and they whose advocate he is , will freely confess ) nor do necessarily belong to it , being ( as they contend ) but indifferent things . he seems rather contented we should not be christians at all , than not to be christians of this particular mode . that we should rather want the substance of christs gospel and sacraments , than have them accompany'd with confessedly needless additions , and which we fear to be forbidden us by their lord and ours . we do sincerely profess wherein we decline the communion he invites us to , we only displease him , and those of his way and mind , out of a real fear of otherwise displeasing god. we agree with them in far greater things than we can differ in . we are of that one body which they themselves profess to be of , so far as meer christianity is the distinction , and collective bond of it , and desire to be under the conduct and government of that one spirit . we are called with them in that one hope of our calling , and earnestly expect ( whatever hard thoughts they have of us ) to meet many a one of them in the participation of the blessed hoped end of that calling . we acknowledge that one lord , that one faith , that one baptism , ( or covenant which the baptism of our lords appointment seales ) and that one god and father of all , who is above all , and through all , and in us all . yet because we cannot , we dare not consent with them to the additions which belong not ( and which we fear are unduly a●fixt ) to the religion of christians , we are adjudged to be ( as much as in them is ) cut off from christ , deprived of the dear pledges of his love , and acquisitions of his blood , are driven out from the inheritance of the lord , and it is in effect said to us go and serve other gods. thus far the severity of this reverend author towards us extends . which while we thus truely represent and recount , let us also . 2. consider what agreement it holds with what we elsewhere observe from him . we have already taken notice , that for our bare non-conf●rmity he acquits us of the guilt of schism . and p. 20. of this sermon , he says , he doth not confound ba●e suspending communion in some particular rites , which persons do modestly scruple , and using it in what they judge to be lawful , with either total , or at least ordinary-forbearance of communion in what they judge to be lawful ; and proceeding to the forming of separate congregations , &c. 't is this latter he severs and singles out for his opposition . against our suspending communion in some particular rites ( which we judge unlawful ) if we use it in what we judge lawful , ( which i with him , presume the lay-dissenters in england generally do ; ) he hath nothing to say : yea , and undertaking to shew what error of conscience doth excuse a man from sin , in following the dictates of it ; he tells us p. 44. that if the error be wholly involuntary , i. e. if it be caused by invincible ignorance , ( which he thus explains in the following words ) or after using the best means for due information of his conscience ; though the act may be a fault in it self , yet it shall not be imputed to him for a sin , because it wanted the consent of the mind , by which the will is determined . and now , sir , i beseech you consider , 1. when he confesses if we be willing to be satisfied , and our errour be involuntary , it shall not be imputed to us for a sin ; why are we to be so severely dealt with for what is not to be imputed to us for a sin ? if it were any , methinks it should not deserve such rigor at the hands of men , that are themselves also liable to mistakes and errors . is it so very criminal , if every poor illiterate dissenter in england ( man or woman ) cannot in all their days attain to a better and more settled judgment in such dubious matters , than this reverend person had himself arriv'd to twenty years ago ? especially that never had , or were capable of having those peculiar helps and inducements , to temper and reform their judgments that he hath enjoy'd . 't is a long time that his own judgment hath been ripening to that maturity , as , at length to think it fit and seasonable to say so much as he hath , for the reforming of ours , even in this sermon . methinks he should not be so very quick and hard towards us , upon so slender a cause ; as our scrupling some particular rites to adjudge us , and ours to be totally deprived of baptism , which themselves count necessary to our salvation , and of the other ordinances of christ , which they do not think unnecessary . and consider secondly , whereas he says , that if a man erre after using the best means for due information of his conscience , — it shall not be imputed to him as a sin . what if we erre this error ( as he counts it ) after using the best means for due information ; [ that we ought rather than to return to the state of paganism , to bear our part in the forming of such meetings for the worship of god , as wherein we may , with the satisfaction of our own consciences , enjoy all his holy ordinances . ] it will surely be within the compass of this his general position , and not be imputable as a sin . then it is to be hoped we should rather choose to do so , then paganize our selves , or live in the wilful neglect of his institutions : which to do by our own choice , when we might do otherwise , we cannot but think a very great sin . if here the doctor should assume to himself to tell us not only that we erre herein ( whereof we are to regard his proof , as it shall be considered by and by , more than his affirmation : ) but also that our error is wilful , we shall appeal from him to one that better knows , how willingly , how gladly we should receive information , and admit the belief , that we ought to content our selves entirely and only with such provisions as the established religion , ( to use the doctors phrase ) allows us , if the evidence of the thing it self did not seem irresistibly and unavoidably to perswade us otherwise . and for him to say so , were but to suppose men wilful , only for not being of his mind , who can as easily think him so , for not being of theirs . but this cannot be a question between the doctor and us ; whom , as we have taken notice above , he hath so far obliged , as to admit p. 37. that we generally judge as we practice , and that it is not to be supposed that faction among us should so commonly prevail beyond interest . but since this appears to be his determination concerning us , and that his assertion seems positive and peremptory , p. 20. [ that in this our case , to proceed to the forming of congregations under other teachers , and by other rules than what the establisht religion allows , where a sinful and mischievous separation . ] we are in the next place , 2ly , to discuss the matter with the doctor ; wherein we shall endeavour to shew , 1. the indefensibleness of the judgment the doctor hath given in this case ; which will both infer ( and in some part excuse ) what we are afterwards to discover : viz. 2ly , the infirmity of what is alledged by him in this attempt of his to defend it . 1. for the former , it being obvious to common observation , that a natural self-indulgence and aptness to decline and wave what is of more terrible import to themselves , doth usually insinuate and influence mens minds in their judging of such cases : we are the more concern'd ( because a favourable false judgment will do us no good ) with an impartial strictness to hold our selves to the thing it self . and when we most strictly do so , methinks the doctor should have somewhat an hard province of it . for his determination amounts to thus much , [ that we ought to be kept in a state of damnation for scrupling the ceremonies ] ( i. e. to be deprived of the necessary means of our salvation . ) and that , while he accounts our scruple ( after the use of due means for our information ) not imputable to us as a sin : and not that only , but that we ought to consent to our own damnation for this no sin of ours . inasmuch as it would be sinful and mischievous to procure to our selves the necessary means of our salvation in another way , while we apprehend that , without our sin , we cannot have them in the way which he allows us . we are indeed satisfied , that our sin one way or other would contribute little to our salvation : but when also we are satisfied that we cannot enjoy the means of salvation in his way without sin ; and he tells us , we cannot without sin enjoy them in our own : we hope every door is not shut up against us , and cannot think the merciful and holy god hath so stated our case , as to reduce us to a necessity of sinning to get out of a state of damnation . and therefore this reverend author having already determined that our remedy cannot lie ( as our consciences are hitherto inform'd ) in coming over to him and his way ; for he believes we generally judge it unlawful to joyn with them in the publick assemblies , p. 37. and says , p. 43. that no man that hath any conscience will speak against the power of it , and he that will speak against it , hath no reason to be regarded in what he says : ( as no question he expected to be , otherwise he had not given himself so much trouble ) and concludes , p. 44. that we should sin in going against it . as he also thinks we should in acting with it , which ( as is necessarily imply'd ) we as yet see not : our great hope upon the whole matter is , that our relief must lye in taking the way which we do take ; and that it cannot be proved to be sinful . we reckon it is not , and that the doctors judgment herein is simply indefensible , because whatsoever is sinful must transgress some law immediately divine , or that obliges by vertue of the divine law. and we cannot find that god hath made any law , or enabled any made by others , to oblige us so far , in our present circumstances , as that we should be involv'd in the guilt of sin , by some variation from the letter of it . for any divine law that can be supposed to oblige us to the use of the things we scruple , or else to live without the worship and ordinances of god , not knowing any such our selves , we must wait till we be inform'd of it . and that his law doth give an obliging force so far to any other , we as yet understand not . wheresoever he hath been pleased to lodge and entrust the keys of the church , we do not find he hath appointed them to that use , to admit us into the communion of his worship and ordinances , or totally to exclude us , upon such terms . and herein we suppose we have the doctor consenting with us . who in his irenicum , p. 216. plainly asserts , that the office which the power of keys implies is ministerial , and not authoritative ; declarative , and not juridical . and says in the preface to the same book , that he that came to take away the unsupportable yoke of the jewish ceremonies , did never intend to gall the disciples necks with another instead of it . whereto he immediately adds in the same preface . and it would be strange the church should require more than christ himself did ; and make other conditions of her communion , than our saviour did of discipleship . what possible reason can be assign'd or given why such things should not be sufficient for communion with a church , which are sufficient for eternal salvation ? and certainly those things are sufficient for that , which are laid down by our lord and saviour in his word what ground can there be why christians should not stand upon the same terms now , which they did in the time of christ and his apostles ? was not religion sufficiently guarded and fenced in them ? was there ever more true and cordial reverence in the worship of god ? what charter hath christ given the church to bind men up to more than himself hath done , or to exclude those from her society , who may be admitted into heaven ? will christ ever thank men at the great day for keeping such out from communion with his church ▪ whom he will vouchsafe not only crowns of glory to , but it may be aureolae too , if there be any such things there ? the grand commission the apostles were sent out with , was only to teach what christ had commanded them . not the least intimation of any power given them to impose or require any thing beyond what himself had spoken to them , or they were directed to by the immediate guidance of the spirit of god. it is not whether the things commanded and required be lawful or no ? it is not whether indifferences may be determined or no ? it is not how far christians are bound to submit to a restraint of their christian liberty ? which i now inquire after , ( of those things in the treatise it self ) but whether they do consult for the churches peace and unity who suspend it upon such things ? how far either the example of our saviour or his apostles doth warrant such rigorous impositions ? we never read the apostles making laws but of things supposed necessary . when the counsel of apostles met at jerusalem for deciding a case that disturbed the churches peace , we see they would lay no other burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these necessary things . act. 15. 29. it was not enough with them that the things would be necessary when they had required them , but they looked on an antecedent necessity either absolute or for the present state , which was the only ground of their imposing those commands upon the gentile christians . there were , after this , great diversities of practice and varieties of observations among christians , but the holy ghost never thought those things fit to be made matters of laws , to which all parties should conform ; all that the apostles required as to these , was mutual forbearance and condescension towards each other in them . the apostles valued not differences at all , and those things it is evident they accounted such , which whether men did them or not , was not of concernment to salvation . and what reason is there why men should be so strictly tyed up to such things , which they may do or let alone , and yet be very good christians still ? without all controversie the main in-let of all the distractions confusions and divisions of the christian world , hath been by adding other conditions of church-communion than christ hath done . nor am i now inquiring whether the things commanded be lawful or no ? nor whether indifferences may be determined or no ? nor how far christians are bound to submit to a restraint of their christian liberty ? but only inquiring ( as he there doth ) concerning the charter given by christ for the binding men up to more than himself hath done ? and i further inquire , by what power they can be bound which christ hath not given ? and if there be no such power to bind them , suppose the things required were all lawful ( which if it can be evinc't , i should rejoyce to see done ) yet while they cannot in conscience think they are , how can they apprehend themselves bound to be without the means of salvation which christ's charter entitles them to ? i readily grant it is fit a man do many things for peace and common orders sake which , otherwise , no law doth formally oblige him to i. e. supposing he can do those things without intolerable prejudice to himself . and so it is commonly determined in the matter of scandals . but can it be thought a man is to put himself out of the state or way of salvation in complement to such as will otherwise take offence ? and be so courteous as to perish for ever , rather than they shall be displeased . yea , and it may be moreover added , that our course being accounted lawful , must also ( as the doctor speaks in another case ) be thought a duty : for the things that are as means necessary to our salvation , are also necessary by divine precept . we are commanded to hear gods word , to devote our selves and our children to god in baptism ; and , at the lords own table , to remember him , and shew forth his death till he come . and if we compare together certain positions of this reverend author , we cannot see but he must , as our case is , acknowledge our obligation to the practice which he here seems to blame . for in his iren. p. 109. he asserts , that every christian is under an obligation to joyn in church-society with others ; because it is his duty to profess himself a christian , and to own his religion publickly , and to partake of the ordinances and sacraments of the gospel , which cannot be without society with some church or other . and he after adds ( on the same page ) it had been a case disputed by some ( particularly by grotius the supposed author of a little tract , an semper sit communicandum per symbola ? when he design'd the syncretism with the church of rome ) whether in a time when churches are divided , it be a christians duty to communicate with any of those parties which divide the church , and not rather to suspend communion from all of them . a case not hard to be decided ; for either the person questioning it doth suppose the churches divided to remain true churches , but some to be more pure than other ; in which case , by vertue of his general obligation to communion , he is bound io adhere to that church which appears most to retain its evangelical purity . to which purpose he further tells us , page 110. he knows not whether chrysostom ' s act were to be commended , who after being made a deacon in the church of antioch by meletius , upon his death ; because flavianus came in irregularly as bishop of the church , would neither communicate with him , nor with paulinus another bishop at that time in the city ; nor with the meletians but for three years time withdrew himself from communion with any of them . and p. 113. where any church is guilty of corruptions both in doctrine and practice , which it avoweth and professeth , and requireth the owning them as necessary conditions of communion with her , there a non-communion with that church is necessary , and a total and positive separation is lawful and convenient . what he discourses page 111 , 112. upon the question , whether it is a sin to communicate with churches true , as to essentials , but supposed corrupt in the exercise of discipline ? many of us will no doubt heartily concur with him in . but it touches not the case of many more , who do not so much fear upon the account of the neglect of discipline , to be involv'd in the guilt of other mens sin ; as ( there seems to be little cause , that part being not incumbent upon us : ) nor , if that be his meaning , when he speaks of separating on a pretence of great purity , is it the case with most of us : but we justly fear ( and therefore avoid ) to be made to sin our selves , by having such things as we judge to be sinful imposed on us , as the conditions of our communion . and as to this case , this reverend author speaks our sense in this last cited proposition , and pleads our present cause . nor need we more to be said on behalf of it than what is reducible to that general proposition ; or particularly , to that second thing ( compared with the third ) which p. 115. he says makes separation and withdrawment of communion lawful and necessary ; viz. corruption of practice , where we say as he doth , we speak not of practice , as relating to the civil conversation of men , but as it takes in the agenda of religion ; when unlawful things of that kind , are not only crept into a church , but are the prescribed devotion of it : those being required ( which he adds as an accession to the foregoing ) as necessary conditions of communion from all the members of their church , which makes our withdrawing from them unavoidably necessary , as long as we judge them to be such corruptions as indeed they are . and whereas he instances only in such things as belong to the head of idolatrous customs , ( suppressing what might be instanced under the other head , which he also there mentions ; viz. superstitious practice ) yet we doubt not if other things also , that appear to be sinful , besides idolatrous customs , be required as necessary conditions of communion , the case will be the same , unless we will distinguish sins , into such as be lawful , and such as be unlawful . or there be any that may be committed , that we may be admitted to the communion of this or that church . now ( to reduce things to the method which sutes the present case ) if this reverend author do still judge [ that where sinful conditions of communion are imposed there non-communion is necessary ( and those things be sinful to us which our consciences judge to be so , as he hath acknowledged . ] ) and again if he still judge [ that we are under an obligation to joyn in church-society , so as to own our religion publickly , and to partake of the ordinances and sacraments of the gospel . ] he must certainly account that our duty which he taxes in this sermon as our fault , at least till our consciences be otherwise informed , whereof many of us have no great hope . we are indeed not so stupid , as not to apprehend there are laws , the letter whereof seems adverse to us nor are we so ungrateful as not to acknowledge his majesties clemency in not subjecting us to the utmost rigor of those laws ; whom we cannot without deep regret , so much as seem not , in every thing , exactly to obey . nor can it enter into our minds to imagine that he expects to be obeyed by us , at the expence of our salvation . or that it would be at all grateful to him that being , as we are , unsatisfied in some things that are by the law made necessary to our partaking the priviledges of the christian church , we should become pagans in duty to him . his majesty was once pleased to give an ample testimony by his never-to be-forgotten gracious declaration of march , 15. 1672. how remote any such thought was from his royal breast , and though we humbly submit to the exigency of those reasons of state from whence it proceeded , that we enjoy not the continued positive favour which his majesty was then pleased to express towards us ; yet we have no reason to doubt , but his propensions are equally benigne as they were . nor , though it be uncertain to us what laws they are , the authority whereof this reverend person relies upon to make our practice sinful , yet we hope he doth not mean to urge us herein with the laws of the civil government , because those as much forbid our non-communion ( and under as severe penalty ) for which he acquits us from the guilt of shism ( or ▪ if we endeavour satisfaction ) from any sin imputable to us . but if that should be his meaning , we desire it may be considered how unreasonable it seems , that the design of the law relating to that part of our practice which the doctor in this sermon condemns , being declaredly to prevent sedition ; they should take themselves to be meant who are conscious of no such design or disposition . and again , that it is not with any reason , charity or justice to be supposed , that when that , and other , restrictive laws were made , either the temporal ruine of so great a part of the nation as are now found to be dissenters , was intended by the legislators , or the reducing them to the condition of heathens . but an uniformity in the worship of god being , in it self , a thing realy desireable ; this means was thought fit to be tryed in order to that end . and so are humane laws , about such mutable matters , generally designed to be probationary ; the event and success being unforeknown . whereupon , after a competent time of ▪ trial , as his majesty was graciously pleased to declare his own favourable sense and intention , so it is very commonly known that the like propensions were by common suffrage expressed in parliament , viz. to grant a relaxation . so that the law , being in its own nature , nothing else but an indication of the legislators will , we may account the thing was in substance done , so far as may satisfie a mans private reason and conscience concerning the law-givers intention , and pleasure ; though it were not done with that formality as uses ( and is generally needful ) to be stood upon , by them who are the ministers of the law. and that it was not done with that formality also , seemed rather to be from a disagreement about the manner , or method of doing it , than about the thing to be done . and how usual is it for laws , without formal repeal , gently and gradually to expire , grow old , and vanish away , not being longer useful , as the ritual part of the mosaical law did , being come an ineffectual and unprofitable thing ? and how easie were it to instance in many other laws , the letter of which ▪ they that urge these against the dissenters , do without scruple transgress ? and from which no such weighty reasons do urge to borrow now and then a point ? how many dispense with themselves in many parts of their required conformity , that have obliged themselves to it ? the priests in the temple trangress the law and are blameless . yea , and he that knows all things , and who is judge of all knows how little scruple is made of transgr●ssing the laws by gross immoralities and debaucheries . men learn to judge of the sacredness of laws by their own inclinations . any that can be wire-drawn , and made by torture , to speak against religion not modified their way must be most binding . such as prohibit the vilest and most open wickedness , bind as the wit hs did sampson . the summe of all is , that whereas we are under the obligation of the divine law to worship god in the use of those his ordinances which require to be dispensed and attended in society , and that we apprehend we cannot do it without sin in the way which this reverend author invites us to , whereas also we do , with this author , deliberate whether christ hath given any power to men to oblige us to the things we scruple , or disoblige us from the things we practice and judge it unproved . we cannot but reckon the judgment the dr. hath given in our case [ that our practice is sinful ] is erroneous and indefensible by any man , but least fitly , of most other men , attempted to be defended by himself . from whom it would little have been expected that he should so earnestly recommend that very thing to us as the only foundation of union , which he had so publickly told us in his preface to the irenicum was , without controversie , the main in-let of all the distractions , confusions , and divisions of the christian world , viz. the adding other conditions of church-communion than christ hath done . and though he hath lately told the world there are some passages in that book that shew only the inconsiderateness of youth , and that he seems to wish unsaid , yet he hath not , that we know , declared that these are some of them . however since this present determination and judgement of his against us is so peremptory and positive as well as severe , let us in the next place , 2. consider and carefully examine as we are concerned , what he hath performed in defence of it , and it is to be hoped the inefficacy and weakness of his attempt therein will sufficiently appear . what i can find in his sermon hath any aspect or design that way is either ad rem or , ad hominem . and to my apprehension his reasonings , of the one kind or the other , are altogether unconcluding . 1. as to what may be supposed to be ad rem , if you look narrowly you will find , that the principal things alledged by him , that can , under that notion , give support to his cause , are only affirmed , but not proved . for instance , p. 9. when he tells us , that the apostle supposed the necessity of one fixed and certain rule , &c. . this had been very material to his purpose ; if , 1. he had told us , and had proved , the apostle meant some rule or other super-added to the sacred scriptures : for then he might , it is to be presumed , as easily have let us know what that rule was , which , most probably , would have ended all our controversie ; it being little to be doubted we should all , most readily , have agreed to obey it . or , 2ly , if he had proved , that ▪ because the apostle had power to make such a rule , and oblige the churches to observe it , that therefore such church-guides as they whose cause the doctor pleads , have an equal power to make other rules divers from his , containing many new things , which he never enjoyn'd , and to enforce them upon the church , ( though manifestly tending to its destruction rather than edification . ) but these things he doth but suppose himself , without colour of proof . again , for his notion of churches , p. 16 , 17 , 18 , 19. examine ; as strictly as you will , what he says about it ; and see whether it come to any thing more than only to represent a national church a possible thing ? and whereto the name church may , without absurdity , be given . his own words seem to aim no higher . why may there not be one national church from the consent in the same articles of religion , and the same order of worship ? pag. 18. the word was used in the first ages of the christian church , as it comprehended the ecclesiastical governours , and the people of whole cities . and why many of these cities being united together under one civil government , and the same rules of religion , should not be called one national church , i cannot understand , p. 19. but can it now be infer'd thence , that therefore god hath actually constituted every christian kingdom or nation such a church ? can it further be infer'd , that he hath invested the guides of this church , not chosen by the people ( according scripture , and primitive practice for some ages ) with a power to make laws and decrees , prescribing not only things necessary for common order and decency , but new federal rites , and teaching signs and symbols , superadded to the whole christian institution ; with many more dubious and unnecessary things besides ? and to exclude sober and pious christians , from the priviledges that are proper to the christian church , as such , meerly for that out of conscience towards god , they dare not admit into their worship those additions to the christian religion ? to take order they shall have no pastors , no sacraments , no assemblies for worship ? and because they will not be so much more than christians , that they shall not be christians at all ? he that would go about to make these inferences meerly from the forementioned ground , would gain to be laught at by all sober men , instead of a conclusion ? whatsoever better success he should have , who should undertake to prove the same things any other way . this reverend author was so wise as not to attempt either of these : but then in the mean time , what doth the meer possible notion of such a church advantage his cause ? because it is possible there might have been such a macedonian , or such a lydian church , is such a one therefore necessary ? and any other constitution of a christian church impossible , or unlawful ? or because the general meeting of the magistrates of the whole city and people together in pagan athens was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore such must be the constitution of a christian church ? and therefore such a church hath such powers from christ as were above mentioned ? here , howsoever we make our stand , and say that till the doctor hath proved these two things . 1. that such a church as he hath given us the notion of , as of a thing meerly possible , is actually a divine institution . and 2ly , that god hath given to the ecclesiastical governours in it never chosen by the christian community , or to any other power , to super-add institutions of the nature above mentioned , and to enforce them under the mentioned penalties . all his reasonings that pretend to be ad rem , are to no purpose , and do nothing at all advantage his cause . yet there are some passages in this part of his discourse , that though they signifie nothing to his main purpose , are yet very remarkable , and which 't is fit we should take some notice of . as when pag. 16. he tells us what he means by whole churches ; viz. the churches of such nations , which , upon the decay of the roman empire , resumed their just power of government to themselves , and upon their owning christianity , incorporated into one christian society , under the same common tyes and rules of order and government . as if there could be no whole churches in the world that had not been of the roman empire . or as if those of the roman empire could not have been whole churches without resumption of the civil government . or ( as we suppose he means ) as if ( which he intimates ; p. 19. ) we needed this ( so dearly espoused notion as a ground ) to acquit us from the imputation of schism , in our separating from the church of rome . which certainly it were not for the advantage of the protestant cause to admit : for then all that remain within the empire , were bound to continue in the communion of the roman church . and in the other kingdoms , where princes have not resumed their just right of reforming errors in doctrine , and corruptions in worship ; all should be schismaticks that should separate from the church of rome . again , when p. 17. he would confute that great mistake , the making the notion of a church barely to relate to acts of worship : ( a mistake whereof i never knew any man guilty ) he surely runs into as great an opposite mistake , in making the notion of a church to be no more than of a society of men united together , for their order and government , according to the rules of the christian religion . now faith and worship are quite excluded the notion of a church : and order and government , and the rules of the christian religion , but as they refer to these , only included . whence it will come to pass , that we can have no notion of one catholick church , from which yet he argues at the bottom of the same page . nor , though i dislike the thing , do i understand the strength of the doctors argument , against making the notion of the church barely to relate to acts of worship ; viz. that if this held true , the church must be dissolved as soon as the congregation is broken up . for will it not also follow as well , that if the notion of a church relate only to order and government , every time any meeting for affairs of order and government is broken up , the church is dissolved ? and that an assembly of the states in any kingdom or nation cannot break up , without a dissolution of the government ? a parliament ( at least ) not adjourn or be prorogued without being dissolved ? and whereas he adds , but if they retain the nature of a church , when they do not meet together for worship , then there is some other bond that unites them , and whatever that is , it constitutes the church . is it not possible there may be such a bond for worship , as well as for government ? an obligation to meet at stated times for that purpose , when they are not met ? and then ( if this were all that were to be said to the contrary ) why might not that bond as well serve to constitute the church ? but secondly , for his reasonings ad hominem , they need not detain us long ; he argues from the judgment of the assembly of divines , and others . all which arguing must suppose , if it concern us , that we are bound to be of the same judgment with the ministers that are and have been so and so minded , which i for my part understand not . but i perceive here his intention is , having endeavoured to draw us off from our ministers ; now to move another stone , and try if he can draw them off from us . for the assembly , i think it fit those that survive of them should be as much concluded by what they then determined , as this reverend author by the irenicum . but i know no reason that such as they never represented , nor who ever pretended to be of their party , should be so concluded to the worlds end . nor do understand why even the same party may not be as well supposed in a possibility to vary from it self in fourty years , as the same man from himself in less than twenty . if they did incline to deal too hardly with their brethren , that will not justifie them who deal more hardly . 't is hoped such as have been so inclin'd , have , being smitten , and suffered the rebukes of the almighty , repented it , and are become wiser : and when some think themselves grown wiser by prosperity , others by adversity , there is less reason to suspect the latter . yet also this reverend author ought to have considered the great disparity of the cases he would parallel . for when one sort of men are considering of having only such a frame of things settled , as are imposed by christ himself , whether they judge rightly or no , that he hath imposed every part of that frame , yet while they think and judge that he hath , and consequently that nothing is to be abated of it ; 't were very unfitly argued , that therefore another sort professing to impose many things never imposed by christ , should abate nothing of their unnecessary impositions . for such as the doctor quotes besides of the non-conformists , acknowledging the parish churches true churches , and the lawfulness of holding , sometimes , communion with some of them . it is not to be thought but among so many parties as come all under one common notion of dissenters from the publick rule ( and whom that rule did not find one , but made them so in that common notion ) there must be great diversity of opinions , and proportionably differing practices in these matters . i heartily prefer the most moderate as i believe you do . but here this reverend author takes occasion for so ignominious reflections upon our preachers , as insincere , dishonest and unconscientious , as i doubt not in one 20 years more his ingenuity will oblige him to repent more heartily , than ever it permitted him to do of his irenicum . because he can alledge a very few persons , that have spoken to this purpose , therefore first it must be represented to the world as their common judgement , next , they are charged with concealing this judgment ( why is this kept up as such a mighty secret in the breasts of their teachers ? p. 37. ) and then it is endeavoured to make men think they practice against their own judgments in preaching to seperate congregations . surely you and i are concern'd , as we have occasion , to say what we truly can , for the just vindication of our ministers . i doubt not but you believe and you have , for some , particular reason to be confident , it is for our sakes they expose themselves to the displeasure of such men as d. st. i must for my part say , 1. that i beleive it to be the judgement of very few that every parish is , as such , a true christian church . i am sorry i have such a ground to fear it of one kind , viz. that some may not be so , as not having among them any tolerable understanding of the most confessedly fundamental principles of christian religion . what say you to such where the minister is grosly ignorant of the principles of religion , or habitually vicious , and of a prostigate life ? do meer orders make him a minister who ( perhaps since he received them ) is become destitute of the most essential qualifications ? any more than the habit , a monk ? or a beard , a philosopher ? can a mercury be made of every log ? not to insist that this reverend author can scarce think they are , from a ground of another kind , because they assemble only for worship and not for government . 2. and surely a church may be unfit to be communicated with although it be a true church ; ( those words of the reverend and worthy dean of canterbury carry their own light with them to this purpose ) as a man may be truly and really a man , * though he have the plague upon him , and for that reason be fit to be avoided by all that wish well to themselves . 't is true there are vastly different degrees of that unfitness . but i see not how they can apprehend there is the fitness which is simply necessary , who judge there are conditions of communion imposed that are sinful . and i beleive this reverend author will think it possible a true church may impose some sinful conditions of her communion , in which case he hath determined a non-communion with her necessary and unavoidable . 3. for those that are of that judgement , the parochial assemblies ought to be communicated with so far as is alledged was declared . as i know none of the dissenting ministers , that thought they ought always , and only to be communicated with , so i see not with what pretence it can be said they keep up their judgment herein , as a mighty secret . if it be so , how came this author to have it revealed to him ? is printing it to the world keeping it secret ? some have published it in that way as we see is known to the doctor . others by their frequent discourses , and their own practice . and to my observation divers of them have in their sermons made it much their business to dispose the minds of their hearers to a truly catholick , christian union , as i have been much pleased to take notice some of the conforming clergy do also . but if this be the doctors quarrel with any of our ministers ( who think such communion lawful ) that they do not constantly , in every sermon inculcate the business of communicating in the ceremonial way , for my part i shall blame them as much as he , when once he hath made it very evident , that the ceremonies are more profitable , and likely to do more good to the souls of men than repentance , the faith of the gospel , the fear of god , a good life in this world , and eternal life in the other , which i confess are the more usual subjects , so far as i have had opportunity to observe , of their preaching . and let me add , that i can tell you of a secret which some might be apt to think ( as it is really , so ) is industriously and much more unrighteously kept up in one mans breast , that may be conscious of a great design in it . the author of the book intitled the weapon salve , or irenicum , seems to have found it some inconveniency to him , to have been the author of so good a book , whereupon in a certain soliloquy ( though he is pleased to represent it as a tripartite dialogue ) he askes himself his own opinion of it , and gives himself this answer ; i will tell you freely ( as you know men use great liberty in talking with themselves , though prudence would direct that to be done in some cases , with great caution , and not to talk inconvenient things too loud , lest they be too much overheard ) i beleive there are many things in it , which if d. st. were to write now , he would not have said , for there are some things which shew his youth and want of due consideration , others in which he yielded too far , &c. now here ( though i beleive he had begun to be inclin'd to throw away his salve , and use only the weapon for the wounding of sound parts , not the cutting off the incurable , yet ) i conceive one may safely enough take it for granted , his intention was not to retract the whole book . but whereas he tells us not what he doth , ( how would the doctor take it if one should ask ) why is this kept up as such a mighty secret in his own breast ? or say the tenderness of his mind might , 't is likely , out of meer shamefac'dness keeps him from declaring against what his own conscience tells him is truth . however his retractation cannot make that which was true become false . the reason of things is sullen , and will not alter to serve mens conveniences . perhaps indeed his judgment is really altered . if therefore he would acquit himself like an honest and conscientious man , let him tell the world plainly , which be the pernicious principles of that book , that honest and consciencious men who have thought well of many things in it , ( and perhaps the same things which he now disapproves ) may not always be deceived by the shews of reason that deceived himself , and by which he deceived them . the same justice that obliges not to lay a stumbling block in the way of the blind , doth also oblige him to remove it who hath laid it : which is to be done not by professing another opinion , for we depend not on his authority , which he hath himself so much diminished ; but on the reasons he alledged , which if they were fallacious , let him shew wherein , and answer his own reasons . to say the truth , the gravity and seriousness wherewith that book was written , appears to have so little of the youth in it , in comparison of the jocularity , and sportful humor of some of his latter writings , when he hath been discussing the most weighty and important cases of conscience , that it seems as a prodigy in nature , and that he began his life at the wrong end ; that he was old in his youth , and reserved his puerility to his more grown age . but we hope there is a great residue behind , wherein he may have opportunity and inclinatioa to shew the world , that he did not repent the pious design of that book : or , at least with a repentance that ( can , as well as that ) ought to be repented of . 4. and whereas such of the dissenting ministers , as have most openly declared for communicating at some times with some of the parochial churches , have also declared their judgment of the lawfulness and necessity of preaching and hearing , and doing other religious duties in other congregations also . if now either the doctor discern not the consistency of these things , or they discern not their inconsistency ; is there nothing to be said or thought but that they acquit not themselves like honest and conscientious men ? must it be taken for a demonstration of a mans want of honesty and conscience , not be presently of the doctors opinion in every thing ? or not to see every consequence which he sees , or thinks he sees ? but let us consider the goodness of this consequence , which it must be so great a piece of dishonesty not to discern . if it be the duty of some to communicate sometimes with some parish-churches ( for this is the most the doctor could make of that relators concession , whom he cites p. 21 , 22. of his sermon ) therefore it is the duty of every one to communicate with any parish-church where his abode is , so constantly and entirely as never to have any communion with any otherwise constituted congregation . this is the thing must be to his purpose infer'd ; yea and he would have it be from somewhat a lower premise . for he tells us , p. 37. that he dare say , if most of the preachers at this day in the separate meetings were soberly askt their judgments , whether it were lawful ( only ) for the people to joyn with us in the publick assemblies , they would not deny it . he surely dare not say that their meaning was , that it was lawful constantly to joyn with them in all their parochial assemblies , unless he dare say , what he hath not , from any of them , the least ground to think . now hereupon he collects , p. 38. that our ministers cannot declare so much in a separate congregation , but this truth must fly in their faces : because he supposeth it repugnant to it , to preach at all in a separate congregation ( and yet afterwards on the same page , he so well agrees with himself , as to bid them , if they would acquit themselves like honest and conscientious men , tell the people plainly that they look on our churches as true churches , and that they may lawfully communicate with us in prayers and sacraments : and where are they to tell them so , but in the separate congregations ? singly and severally he knows it were impossible . nor do i think he would reckon honesty and conscience obliging them to come and tell the people so in their congregations . ) now i am afraid there are but a very few honest and conscientious men in the world at this day , if none are to go for such ; but who can perceive the strength and reasonableness of the above-mentioned consequence . and that you may further see what reason our ministers may have , notwithstanding all the alledged concessions , to administer in the worship of god in our assemblies ; though it were never so much their common universal judgment , that they and we might sometimes communicate in some of the parochial ; let us consider , that in the more populous and frequented places , as with you at london for instance , the churches cannot receive , some not a tenth part , some not half of the people belonging to them , few can receive all . methinks good men should not be offended that multitudes do in this distress relieve themselves by resorting to other places for necessary instruction . and though it be the inclinations of the people that divide them this way and that ( as it can be nothing else ) and though places for their resort be not every where most conveniently situate for their resort , where there is most need , ( which must be taken not always where it were most desirable , but where they can be had ) yet they that have a mind , had better go to places at a more inconvenient distance , than have no whither to go ; and it is better the necessities of many should be provided for in such an exigency , than of none . in the mean time , the churches of worthy conforming ministers , in such populous places are generally fill'd , as i have been inform'd , and have sometimes had occasion to observe . do not necessities of a much lower nature oblige us to recede from stated humane rules ? it is well known there is a law against relieving such as beg out of their own parishes . but if one find upon the road such a poor wretch ready to perish , am i not bound , notwithstanding , if i can , to releive him ? and who would think in such a case i transgrest the true intention of the law ? yea and gods own laws respecting rituals , common order , and the external part of religion , were by his own direction to yield to far less urgent necessities . to the plucking an ass or ox out of ditch , how much more the souls of men ? have we not read what david did when he was an hungred , and they that were with him , how he entred into the house of god , and did eat the shew-bread , which it was not lawful for him to eat , neither for them which were with him , but only for the priests . how expresly is it alledged by our blessed saviour , against those nice and punctilious observers and urgers of the latter of the law , the pharisees , i will have mercy and not sacrifice . and if he were willing to abate a sacrifice to himself , that there might be room for the exercise of mercy towards mens bodies , how monitory and reprehensive should that be to such merciless persons , as would have the very souls of men themselves be sacrifices to their stiff and unyielding humors ! positive laws cease to bind when , by accident , they thwart the law of nature . which binds to nothing more deeply than the endeavour of saving ones own soul , and ( within the bounds of his calling ) his neighbours as his own . what if many of our ministers think it lawful , and , at some times , a duty to joyn in some of the publick assemblies ? it is not then their duty , when an inviting oportunity , and so urgent necessities lay before them greater duty . this reverend author tells us , very pertinently to this purpose , when he was declaiming against us and our ministers . p. 31. of his sermon : it is a great fault among some who pretend to great niceness in some positive duties , that they have so little regard to comparative duties : for that which may be a duty in one case , when it comes to thwart a greater duty , may be none . this doctrine we learn from our blessed saviour in the case of the obligation of the sabbath ; which he makes to yield to duties of mercy . and can we think that a duty lying upon us , which , in our circumstances , makes a far greater duty impractible ? we acknowledge order and unity very lovely and desirable things , but we think it of greater importance that the ministers with whom such fault is found conduct men , though not in so accurate order ( which they cannot help ) to heaven , than let them go in the best order , yea ( and as the case is ) without any at all , to hell . and what though the necessity of many of us arise from our own scruples , and what though those scruples were without ground , doth it therefore follow we must be abandoned to perish ? when our very error if we be willing to admit conviction ( as we sincerely are could the matter admit it ) is not imputable to us for a sin ? this author was once pleased to make it one of his proposals for accommodation , p. 64. of his irenicum ; that no sanctions be made , nor mulcts or penalties be inflicted on such , who only dissent from the use of some things , whose lawfulness they at present scruple , till sufficient time and means be used for their information of the nature and indifferency of the things , that it may be seen whether it be out of wilful contempt , and obstinacy of spirit , or only weakness of conscience , and dissatisfaction concerning the things themselves , that they disobey . and if it be made evident to be out of contempt , that only such penalties be inflicted as answer to the nature of the offence . where he adds , i am sure it is contrary to the primitive practice , and the moderation then used , to suspend and deprive men of their ministerial function for not conforming in habits , gestures , or the like . which he makes good by following instances beyond his own present contradiction . it is strange that for such like things , now , it is thought so highly just , that our ministers are totally to be kept out of the ministery , and we out of the church , and the way of salvation ! are these unproportionable penalties even where contempt appears ? and what are they when , through gods mercy , there appears not the least colour of it ? is meer scrupling an humane device in the worship of god , and an inability to see with other mens eyes , and to mould and form our judgements and consciences , as some other men can do theirs , a crime so inexpiable , that nothing less than our eternal ruine can satisfy for it ? they know , who have read the turkish history , that meer scruple brought that necessity upon the garrison of sfetigrade in scanderbegs daies , that , rather than drink of water which they thought polluted , they must either surrender , or perish . if another possible way could have been found to supply them , was it fit they and the town should rather be lost , than their unreasonable scruple be born with ? or should they , in that exigency , be still held to it , to drink of that very water or none ? we think we have greater reason to urge for our scruples , we think our necessity is greater , the case more important , and god deliver us from such pastors , as will not think so too , and value souls at an higher rate . our case being thus , we apply ourselves to ministers , bound by their calling and office to attend the affairs of the souls of men , they are at leasure , have nothing else to do , they may not live idle and useless in the world. this is their proper business ; whatever their opinion is about the things we scruple ( and we believe it is mostly the same with ours ) we see not how they can , or dare , deny us the help of their ministerial labours , we thank god that they dare not . and should they daily spend their pains upon us to urge us to the ceremonial way , as we beleive they would do it very heartlesly ( wishing things to be in that respect , otherwise in the christian church , as well as we ) so would their labour in that kind be unprofitable , and therefore ungrateful to us . nor do we think it needs any sort of mortifiedness in them ( as we find they are jeer'd under that notion ) not to send us away unedifi'd and grieved from their congregations ; so much as a mortifiedness in their love of souls , and their sense of eternal concernments ; wherein too many others , have attained to a great degree of mortification . but now ( my honored friend ) what think you of our cause ? let us seriously consider it , not according to the appearance which it will have to a captious sophistical wit ; but as you will apprehend it to look in the eyes of our supream and final judge ; considering also the same blessed jesus , as that mighty redeemer and lover of souls , who once suffered the just for the unjust to bring them to god. bring the matter before him , with whom you are to expect no tricks , but most plain and equal dealing . and bethink your self , whether of these two things he will be more likely to have regard unto , the saving of souls , which he bought with his blood ; or , the preserving inviolate certain humane institutions and rules , confessed by the devisers of them not to be necessary to the being of the church which common reason sees unnecessary to its well being , to its external order and decency ( evidently as great without them ) which this author makes foreign thereto , when he tells us , that matters of order and decency are allowable and fitting , but ceremonies properly taken for actions significative , and therefore appointed because significative their lawfulness may with better ground be scrupled , iren. p. 68. and which experience shews to be destructive . as whereby so great numbers , not only of his labourers are to be discarded , but of living , flourishing plants to be torn up by the roots , and all thrown out of his vineyard together ? for my own part i must profess not to have the least doubt concerning the thing it self which we and our ministers do , and practice , it is only our common great concern , to be very careful with what temper of spirit , and with what design we do it . it should to the uttermost be endeavoured to be done with all meekness and humility , with all possible reverence to authority , abhorrence of the least real contempt , and unfeigned regret there should be any appearance of it , though never so unavoidable ; with a design only to glorifie god , and promote the common salvation ; not to make or serve a party , or advance any other interest than that of meer substantial christianity and godliness . let us covet this temper of mind , and where we see persons of real worth , and of a true latitude and largeness of spirit , commensurate to the christian interest , that fall in with the publick constitution , value and love them nothing the less , than if their judgments about these lesser things were never so exactly squared with our own , and so much more , by how much they may excell us in far greater and more valuable things . and if it be our lot to suffer under the notion of evil doers for doing what we take to be our duty , let it be according to the doctors wholesome counsel with an unrepining patience , and with much thankfulness both to god and our rulers that we have enjoy'd so much tranquillity ; and with that cheerfulness that becomes those that expect a blessed eternity ; and to be translated ere long into a pure and peaceful region , where we are to serve god , in society even with many of them who have been offended with us , without scruple or trouble to ourselves or them . if with such dispositions and aims we persist in our course , while our case is attended with such circumstances as now it is ; i have no fear , i sincerely profess to you , of our acceptance with god , and , sooner or later , with all good men . upon the whole matter , i conceive the honest cause you were so deeply concerned for , is really unharm'd , and i hope you apprehend it too ; and that therefore your fear and despondency was causless , as if it could not out-live this attempt against it by doctor st. as you therefore see how capable it is of defence against him , i shall not forget the other part of my undertaking : but shall secondly , say somewhat ( as yours sufficiently lets me see there is cause ) in his just defence against you . and really sir , though that be an untoward thing to dispute against , i find it needful to defend him only against your anger , i. e. the excess of it : which although it can no more harm him , than he hath done the cause ; and consequently the blunting and breaking its edge ( which is the thing i aim at ) cannot advantage him , yet it will do him right ; and ( which was the thing i first intended ▪ 't will be an advantage and kindness to you . i must here indeed tell you , that i cannot blame you for being in some measure offended , as i can excuse the doctor but in part . i do dislike as well as you two things especially in his way of managing this business ; viz. his too great acrimony , and too little seriousness . for the former it is too evident , and i heartily pity him for it , that he should so forget , and suffer himself to be transported beyond the rules of christianity and prudence ; neither of which would allow him , ( and i am sure within the compass of the former , his text would not ) so to make himself a standard to all other men , as to suppose no man can be honest or conscientious that is not of his mind in the matters he then undertook to controvert , or that should not judge of the connections of things as he did : i cannot think it hath added to his reputation to reflect so grosly before such an assembly , upon a whole party of men that are , many of them , well known in the world ; and who , in point of integrity , are so little liable to be suspected , that an attempt to blemish them upon so slight a pretence , and in matter of fact , so untrue , could not but recoil upon himself ; especially with them that shall impartially compare their inducements to prevaricate with what he hath . and for the other , it were indeed to have been wisht , that upon so grave and solemn an occasion he had forborn jests , especially of that nature ; as for instance , such mortifi'd and conscientious men , and the most godly — can least endure to be told of their faults , &c. which expressions any one that considers his scope , will understand to be ironical ; and that considers the matter , to be somewhat bold ironies ; and the occasion , to be causless ones . inasmuch as it is not impossible , that truly mortified and conseientious men may desire opportunities to do god service in the world , in a way that he dislikes . and it may consist with real godliness , not to count all those things faults , which he takes to be such . and indeed in his dedication , his way of averting the report of those ill men , that he intended to stir up the magistrates and judges to a persecution of the dissenters , is , to any considering man , sportful and ludicrous , viz. offering them only such a way of escaping persecution , as whereupon a man may shun suffering , if he please , from any party of men in the world , as such , by being in every thing of their mind and way : but which in effect grants the charge which he would avoid , that if we will not be so united to his party , we were to expect nothing but utmost rigor . one would rather have thought he should have bedew'd that discourse with tears , which had in it self , most manifestly so awful and tremendous a design : as not only the devoting of so great numbers , that might possibly not be convinced , and perswaded by him , to a temporal ruine ; but the depriving them of the ordinary means of their salvation . and that , if he thought it necessary for the preserving of order in the church , they should be so dealt with ; he should have spoken of their case with greatest compassion and tenderness , not with derision and contempt . yet i would have you use lenitives with yourself , and calm your own spirit ; and i wish you were capable of contributing any thing to the moderating and pacifying his too . that though he have been angry unprovok'd , and with a sort of men , that have ever respected and honoured him as if he had been of themselves ; his anger that hath been without cause ( as you know perhaps who in a like expression blames the exorbitancy of another passion ) may not also be without end , at least i pray you take heed you do not deserve the like sharp repartee , which the cynick met with from that noble philosopher , that he taxed his pride with greater pride ; that you exceed not the heats whereof you complain . if he will still retain his fervour , let him be angry alone . and his displeasure have its continuance , with as little influence or concomitancy of yours ( and i could wish of any other mans ) as ( for ought i know , ) it had its beginning . and that since he thinks of being a sacrifice , he may only burn gently in his own flame , which he may moderate as he please , and i hope will seasonably extinguish , before he have suffered much harm by it . for the qualifying of your own too great resentment and offence ; i would have you consider how great reason you have to believe , that this blow came only from the ( somewhat misgovern'd ) hand of a pious and good man. be it far from you to imagine otherwise . if you think he was to blame for intimating suspicions of their sincerity whom he opposes , make not yourself equally blameable , by admitting , hereupon , any , concerning his . which would argue a mean narrow spirit , and a most unwarrantable fondness of a party , as if all true religion and godliness were bound up in it . and if it look unlovely in your eyes to see one of much avowed latitude and enlargedness of mind , and capable upon that account of being the more universally serviceable to the christian chuch , forsaking that comprehensive interest , so far as to be ingulft into a party upon a private and distinct basis , consider what aspect the same thing would have in yourself . and never make his difference with you in this matter , a reason to yourself of an hard judgment concerning him ; who can , you must consider , differ no more from us , than we do from him . beleive him , in the substance of what he said , to speak-according to his present judgment . think how gradually and insensibly mens judgments alter , and are formed by their converse . that his circumstances have made it necessary to him to converse most for a long time , with those who are fully of that mind which he here discovers , that his own real worth must have drawn into his acquaintance the best and most valuable of them , and such for whom he might not only have a kindness , but a reverence ; and who , therefore , must have the more power and influence upon him , to conform his sentiments to their own . we ourselves do not know , had we been , by our circumstances , led to associate and converse mostly with men of another judgment , what our own would have been . and they that are wont to discover most confidence of themselves , do usually but discover most ignorance of the nature of man ; and how little they consider the power of external objects and inducements to draw mens minds this way or that . nor indeed , as to matters of this nature , can any man be confident that the grace of god shall certainly incline him to be of this , or another opinion or practice in these matters ; because we find those that we have reason to believe have great assistances of divine grace are divided about them , and go not all one way . we may indeed be confident that had the same considerations occur'd to us which have , we should have been of the same mind and judgment that we are . but it is very supposable that some accidental occasions might possibly have happened , that might hinder our actual taking up such considerations , though the things to be considered were not unknown to us . and not that only , but that might prevent our knowing , even matters of fact , that have signify'd not a little to the determining our judgments that way which they now incline to . and i do particularly believe ( as i doubt not but god is graciously present with those that in the sincerity of their hearts have chosen to serve him in the way which the law prescribes so ) that if doctor st. had known what proofs there are of that same gracious presence , in these so much censured meetings , his thoughts would have been very different of them from what they are . i do not speak of proselyting men to a party , which i heartily despise as a mean and inconsiderable thing : but have known some , and heard of many instances of very ignorant and profane persons , that have been led , perhaps by their own curiosity , or it may be , by the perswasion of some neighbour or friend , to hear and see what was done in such meetings , that have ( through gods blessing , upon so despised means ) become very much reformed men , and ( for ought that could be judged ) serious and sincere christians . and whereas some , that have very prejudicial thoughts of all that frequent such meetings , may be apt to suspect all effects of that kind , to be nothing else but illusions of fancy , or a disposition ( at least ) to enthusiasm , or an artificial and industrious hypocrisie ; i am very confident that if the doctor had had the opportunity , frequently to observe and converse with such , as we have had , and heard the sobriety and consistency of their discourse , and seen the unaffected simplicity , humility , and heavenliness of their conversation , he could not have allow'd himself the liberty of such hard censures , but would have judged of many such persons as you and i do . upon supposition of all which , i make little question but it would have been very remote from him to wish that so many persons had rather lived in sin , and perished forever ; than have been brought to repentance and a good life , by being now and then at a separate meeting . so that for the substance of what he hath said against such meetings , we have reason to impute it to his judgment ; and his judgment to such circumstances , very much , as i have mentioned , that have led him the way he hath taken ; and not given him opportunity to know what might have begot a better opinion in him of the way which he opposes . but for the manner of his treating of this subject , that i impute to the prevalency of some present temptation ; and hope he did not express in that sermon his habitual temper . and am highly confident , notwithstanding what he hath said in it ; if it were in his power , we might even safely trust him to prescribe us terms , and should receive no hard ones from him . somewhat it is likely he was expected ( and might be urged ) to say to this business . and his own thoughts , being set a work , fermented into an intemperate heat , which it is to be hoped , will in time evaporate . if i may freely speak to you my own thoughts , he seems to deal in this business as one that forced himself to say somewhat . for though i apprehend he speaks his judgment , yet the expressing it in this time and manner he might regret . and because it might appear a becoming thing to him to seem earnest ; the temptation prevailed with him ( against his habitual inclination ) to supply with sharpness , the defect of reason ; which the poverty of the cause afforded not . for realy his reasonings are faint , unconcluding , and unlike doctor stillingfleet . so that if any expected this performance from him , one may think ( and this ought in some part to excuse him ) that , besides some little flourishes of his reading and wit , he seems only to have lent them his name . which however i pray you let still be of great value with you . and turn your displeasure into serious earnest praying for him , that his spirit may not be further harm'd ; that , amidst his many temptations , he may be delivered and preserved from being at all puft up or any way imbittered , and that so valuable a person be not lost , or in the least degree , rendred less useful to the church of god. and that all that know his more inward conversation may discern in his frequent favoury discourses , in his continued serious calling upon god in his family , in his readiness to do good , especially to the souls of men , in his aptness to condescend to those that are much beneath him , how great the efficacy is , of divine grace . and that , through the power of it , a great measure of wit , learning , applause , and secular advantages , may not only consist with vivid godliness , and sincere devotedness to the interest of religion , but contribute abundantly to the service and diffusion thereof in the world. i am very serious in this advice to you . nor , thanks be to god , have so low or profane thoughts of prayer ( which hath ever born so great a part in the religion of all times , nations , and sorts of men ) as to think it will signifie nothing . especially when the design of it is not mean and private , but such wherein all good men will unite . i little doubt but if ever there shall be good days , and an happy state of things on earth , a factious zeal for parties will become a contemptible thing : and all the discriminative accretions to religion , which are severally scandalous to all other parties except their own , who embrace any sort of them ( too probably for the sake of some secular interest or other which is hoped to be gratified and engaged thereby ) will be spontaneously quitted and abandoned by all parties from an over-powring sense and grateful relish of substantial religion it self ; i. e. entire devotedness to god and the redeemer , with the joyful expectation of the blessedness of the other world : and so all become one . but is this to be done while we sleep and do nothing ? or have we in our circumstances , any thing to do , by which we may hope to contribute so much towards it as by prayer ? by this means ( if men of sincere and pious minds , did with universal and abstracted aims , apply themselves to this great duty ) we are to reckon the blessed spirit of holiness , love , and peace , would be more and more drawn into consent . do you your own part herein , you will find your own present advantage by it : it will fill you with good thoughts , hopes , and expectations . the kindly benign influences whereof , will pleasantly qualifie and temper your spirit ; and make you know how much more grateful an inhabitant that charity is , which thinketh no evil , beareth all things , believeth all things , hopeth all things , endureth all things , than frowardness , discontent , vexation , and anger , at any one that thinks and speaks otherwise , than you did expect or wish . insist upon such things in prayer , as wherein it may reasonably be expected good men shall generally agree with you . you have the more reason to expect being heard ; yea , and ought to hope the spirit of this person , whom you have taken such offence at , will be rescued out of temptation , and be drawn into full consent with you . for you have no cause to doubt , but that he hath those principles wrought into the temper of his mind , which need only resuscitation , that they may dispose him to union with the whole body of sober and serious christians of his own way , or of others , ( whensoever that can be seasonably endeavoured for ) upon more probable and hopeful terms than he hath proposed in this sermon . therefore be you serious and fervent in requests to this purpose , as you have that love to god and his church , which you profess ; and that value for this worthy person which i reckon you still ought to have : or ( if that can be fit to be added ) any kindness for ▪ sir , your affectionate servant , &c. since my writing these pages , i hear of answers to the dean's sermon ; which , in so remote a corner , i have had no opportunity to see : what is here written may therefore ( upon comparing ) be communicated , or suppressed , as shall be thought fit . and so i should take leave of you , but that it may be needful , whereas i have principally considered in these papers , the case of such as think it unlawful to joyn in the publick assemblies ; to add somewhat ( whomsoever it may serve ) in reference to their case that think otherwise . for to say the truth , this is here the more common case : and though the doctor believes they that frequent the separate meetings , do generally judge it unlawful to joyn in the publick ; howsoever it is with you , ( and it is likely the doctor speaks of what is more within the compass of his own knowledge , or theirs who inform him : ) it is with us in this part of this country quite contrary . and i may truly say , that in this place ( and others where i have sometimes occasionally been ) the generality of them who come to the other meetings do also attend the publick . now these may perhaps think themselves left under blame . and may apprehend the doctors consequence is strong against them , [ that if occasional communion be lawful , constant communion must be a duty : ] which he no doubt , understands exclusively of any distinct way of communion . and if indeed they judge that consequence strong , i would fain know what hurt they can think it doth them ? why should any man be afraid of his duty ? or of the truth which makes it known ? and , if hereupon , they can , with the satisfaction of their own consciences , wave ▪ all other opportunities of worshipping god with others of his people , they have the less to do : and why should they complain who are satisfy'd ? but in short , either they apprehend such other additional means , a real necessary help and advantage to them , or they do not . if they do not , they have no cause to trouble themselves , nor to grudge that so much is said for others ; whose , for ought i know , may , as the doctor thinks , ( for i cannot make an estimate from this or that little spot ) be the much more common case . if they do , they have little reason to be concern'd about the doctors consequence : which i much wonder if he himself can think strong . it hath not , you see , been altogether overlook't in the foregoing discourse : and if any feel themselves wounded by it ; he is so great an achilles , that they may have their wound and healing from the same hand . for , as hath been noted from him in his preface to the irenicum , he seems plainly to intimate , that men have no charter , or grant of divine power , to make other conditions of church-communion than christ hath made ▪ if so , then the conditions by which this way of communion is distinguished from the other , ( supposing they be lawful ) are still , in themselves , matter of liberty , not of duty : and so 't is left to the prudence of a christian to determine him ( as in all like cases ) this way or that ; as will make most for the common good , consistently with that of his own soul. that is sin or duty , which in this or that case , will do more hurt or good . there being no particular rule to guide a mans practice , he must have recourse to that general one : by which it may be my duty , upon some great reason , to do that , at one time ; which for as great reason , i ought not to do in a continued course . and it is highly commendable , when a christian understands the latitude which the law of christ hath left him ; is , in his own spirit , exempt from servile restraints , by other imagined bonds : and can with a generous liberty ( pure from base self-respects ) turn himself this way or that , as shall make most for the service of the ends he lives for . and when any accordingly use that liberty , 't is a fancy of none but half-witted persons , to think they must therefore addict themselves to this or that party . if a mans case come to be so stated , that he hath reason to apprehend it will do more good than hurt to others , that he own a sort of christians , who have particularly modified themselves , otherwise than they needed , by any divine injunction ( or by any that god hath empowr'd men to put them under ) by communicating with them under the common notion of christians , only , not as so modified : he doth but express the genuine complexion of a truly christian spirit . but he is not to do so in a continued course , if he find it will be a real damage to his own soul , in comparison of another way that he finds more edifying . perhaps if he will be religious only , after the mode of this or that party , his fare may be either too fine or too course for his constant diet . i may , besides my own inclination , drink a single glass of wine out of civility to one person , or of water , to another , when i am not , for any mans pleasure , to destroy my health by tying my self to drink nothing else . and whatever christian condescendingness , and goodness of temper may prompt a man to , who makes not what others do , but what they ought to do his rule and measure : they have least reason to expect much compliance from others , who bind themselves up within their own party , are enwrapt as leviathan in his scales , call themselves the church ( as many say here is christ , and there is christ ) and call all men separatists that will not be of their church . and perhaps they assume , and appropriate the name with no more pretence or colour , and with no better sense , than if an humorsom company of men , should distinguish themselves from others , by wearing a blue or a yellow girdle , and call themselves mankind ! do not too many in our daies distinguish their church and christian communion , by things no more belonging to a church , or to christianity , than a girdle of this or that colour to humane nature ? and which no more qualify for christian society , than that doth for human ? if however , an ingenuous , free spirited man , out of respect to his present company , or for any other valuable reason , should in such a case put on a blue girdle , i shall find no fault with him . but if any should go about to pinch him too close with it , so as would be inconvenient to his ease and health , or oblige him to protest against the true humanity of all that neglect it , i doubt not he would throw it away with scorn . much less would he be a consederate with them that use it , if they professedly combine for the destruction of the rest of mankind that use it not , when many of them that refuse it apprehend it a real grievance . especially , when they that would impose it , live , with many of the rest , under the government of a just and sovereign prince , from whom they have no charter for their imposition , but who hath declared he will not have his subjects so impos'd upon . in sum , we are all indispensably oblig'd by our lord jesus christ , the sovereign prince and ruler of his church , to the substance of all christian ordinances . as to uninstituted modes thereof , we are free . and they that understand their liberty , may use or not use them as is more for their own , and the common good . they that understand it not , and think themselves under an obligation from christ not to admit questionable , devised additions into their worship ; they are not therefore to deprive themselves of the substantial ordinances of the christian religion , whereof there is no question . i shut up all with the words of the great apostle , rom. 14. 3. 4. one beleiveth that he may eat all things : another , who is weak , eateth herbs . let not him that eateth despise him that eateth not , for god hath received him . v. 13. let us not therefore judge one another any more : but judge this rather , that no man put a stumbling block , or an occasion to fall in his brothers way . finis . errata . page 2. l. 4. after may , r. by dependence on divine help , p. 3. l. 21. r. reverent , p. 6. l. 19. r. assemblies , p. 7. l. 27. r. supposes , p. 9. l. 2. r. one , l. 5. r. design , p. 13. l. 9. r. were , p. 22. l. 13. r. become , p. 25. l. 1. after according , r. to , p. 26. l. 23. after government , r. these words , as we suppose he means , blot them out in l. 24. p. 29. l. 24 r. separate , p. 33. l. 3. r. inclination , p. 34. l. 18. r. obliged , p. 36. l. 23. r. impracticable . london : printed for samuel walsall , at the golden frying-pan in leaden-hall-street , 1680. notes, typically marginal, from the original text notes for div a44665-e140 * sermon on josh. 24. 15. a letter written out of the countrey to a person of quality in the city who took offence at the late sermon of dr. stillingfleet, dean of s. pauls, before the lord mayor howe, john, 1630-1705. 1680 approx. 104 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a44682) transcribed from: (early english books online ; image set 49885) images scanned from microfilm: (early english books, 1641-1700 ; 498:4) a letter written out of the countrey to a person of quality in the city who took offence at the late sermon of dr. stillingfleet, dean of s. pauls, before the lord mayor howe, john, 1630-1705. [2], 53 p. [s.n.], london : 1680. attributed to john howe. cf. mcalpin coll., halkett & laing. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stillingfleet, edward, 1635-1699. -mischief of separation. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 emma (leeson) huber sampled and proofread 2004-11 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a letter written out of the countrey to a person of quality in the city : who took offence at the late sermon of dr. stillingfleet , dean of s. pauls , before the lord mayor . considering thy self lest thou also be tempted : gal. 6. 1. johannes coletus , decanus quem dicunt , divi , pauli , — apud suos anglos alter pene apostolus paulus habitus est . polyd. virgil. london , printed in the year 1680. a letter written out of the countrey to a person of quality in the city , &c. i perceive your mind is disturb'd , which my friendship with you can no more let me be unconcern'd for , than if i heard you were sick ; nor less to study your relief . such may be the cause and measure of your passion , and such the disproportion between the one and the other , as to need it a great deal more , though yet perhaps to deserve it less . for your sickness might be your infelicity only , but a perturbation that exceeds its cause , cannot but be your fault . which kind of evil , though it be much greater , and therefore needs more application for the removing of it ; yet it can challenge less help from another , because you are your own afflicter , and may , when you please cure your self , which no man else can do for you . but if another may contribute towards it , by laying before you apt considerations which you are your self to apply , you know you are to expect it from no mans good will more than mine . if indeed you expect much from my ability , that is another fault , entirely your own , and whereto you could have no temptation . thus much i shall freely profess to you that i have a great value of an equal temper and composure of mind , not apt to be unduly mov'd , or entertain any thing that occurs ▪ with indecent perturbation , or other resentment than is due and suitable to the occasion : and desire it more than either to be in the best external circumstances , or not to be in the worst . as i wish for my self , i wish for you ; and therefore am willing to place my endeavour accordingly , where it may be in a possibility of effecting somewhat to your advantage , and where it is most desirable it should . in the present case , the fault i find with you is , that your resentment of the matter you complain of , is undue , and not proportionable to the occasion . and whereas you seem to labour under the distemper and excess of a twofold passion , of fear , lest a just and good cause ( as you and i do both account ) should suffer some great prejudice , by this opposition of dr. stillingfleet : and of anger , that he from whom better things might have been expected , should attempt any thing in this kind . i shall hereupon endeavour to represent to you the causlesness both of your fear , and ( in great part ) of your anger . and first defend the cause against dr. stillingfleet , and then add somewhat in defence of dr. stillingfleet against you . 1. as to the former we are i. to give the plain state of it , with the doctors judgment against us in it . ii. to discuss the matter with the doctor , and shew ; 1. the indefensibleness of that judgment . 2. the inefficacy of the doctor 's attempt to defend it . i. it is first necessary that we have a true state of the cause it self before our eyes ; which is plainly this , that as there are very great numbers of people , beyond what the ministers of parishes , in divers places , can possibly perform ministerial duty unto : so there are withal very many that cannot be satisfied in conscience , to intrust their souls and their spiritual concernments to the pastoral care and conduct of the parochial ministry only ; though they generally have a very reverend esteem of divers who are of it : do , many of them , very frequently partake of some part of their labours , and rejoyce in them as great ornaments and real blessings to the christian church . but these are very unproportionable in number to the necessities of the people , and are by legal restraints ty'd up one way , as they by conscientious , are another , in respect of some principal parts of christian worship ; without which they should be visibly in the condition of pagans . there are also many persons who have been devoted to the service of god and his church in the ministerial function ; some of them in the way which now obtains , others in a way which this reverend author did not disapprove , who are not satisfied in conscience about the terms upon which they might have continued , or may be admitted parochial incumbents . so that here are numerous flocks scattered without pastors , here are many pastors without flocks . the people it is true , on whose behalf these papers are more especially written , are in this destitute condition by their own scruples . not is it the present design to justify all those scruples . but they are , with many , of long continuance , and , for ought appears , unremoveable . if they should be defer'd , and bidden to use patience , while such further endeavours are used with them as this sermon contains , yet death will have no patience , nor be defer'd . so that there are multitudes passing into eternity out of a christian nation , having no benefit of christian ordinances ; no means of instruction in the truth and doctrines of the christian religion , in order to their salvation . the course which is de facto taken in this distress for their relief is that which the reverend author bends himself against in this sermon . and there are two sorts of persons concern'd in it . the people ; who , rather than return to the state of paganism , implore the help of these unimploy'd ministers , desiring them to perform the duty of christian ministers towards them . and the ministers , who rather than they should cease to be christians , or themselves alwaies cease from the work of ministers , comply with their desires ; and , as they can , allow them their desired help . this author doth more directly and professedly speak to the case of the people ; to that of the ministers , only by way of oblique reflection . you and i , who ( among the former ) do often partake in the worship and ordinances of god , in the separate assemblies ( though we are not so squeamish as to balk the publick , nor so unjust and ungrateful , as not to thank god for the excellent advantages that are sometimes to be met with there ) are both concern'd , and led by the doctors discourse , to consider what is said as to this case of ours . which yet i would have us consider not so appropriately , as to exclude them our very compassionate consideration , that are more pincht and confin'd to narrower limits , by their own scruples , than we are ; and whose number you cannot but apprehend to be so great , as to call for a very large compassion in considering their case . it is indeed a case of far-prospect , and which lookes down upon after-times . you know how easily it may be deduced all along from the beginning of the english reformation , when some very eminent among our reformers were not well satisfi'd with the ceremonial part of the constitution settled at that time ; how an unsatisfi'd party hath gradually increased from age to age among the common people also . they are now grown very numerous . and unless some very over-powring impression upon mens minds , ( not reasonably to be expected according to common measures ) should alter the case , it is still likely to increase in succeeding ages . you are not ignorant that no one thing is more commonly scrupled by this unsatisfi'd party , than the addition of that federal rite in the dedicating of their children to god , the signing them with the sign of the cross , which many ( how justly or unjustly i am not now to discusse ) esteem so sinful a practice , that , rather than admit it , they will choose not to offer their children to baptism . nor is it in it self of less weight ( perhaps 't is of much greater ) that , in this solemn dedication , they have no opportunity of performing the parental duty , of covenanting with god on behalf of their own children , but that part ( with the exclusion of themselves ) is to be done by others , whom god hath not concern'd in the business ; and who , after the solemnity is over , are never like to concern themselves . and there are divers other scruples besides , in reference to this , and other parts of worship that , with multitudes , are in no great probability to admit of cure . now let us see what the reverend doctors judgement is upon this state of our case , who dissent from the establisht way , whether the people , or their ministers , and that both concerning what they do , and what , by consequence from his judgment upon their case , they are to suffer . for the practice of the people in this case ( at least the negative part of it ) he hath some charity in his censure , for in their declining to joyn in the publick assembles , he beleives them generally to practice according to their judgement as he professes p. 37. of his sermon . for the ministers , most of them , none at all , who as he saies in the same place he believes go against theirs . his words are , i dare say , if most of the preachers at this day in the separate meetings were soberly asked their judgements , whether it were lawful for the people to joyn with us in the publick assemblies , they would not deny it ; and yet the people that frequent them , generally judge otherwise . for it is not to be supposed , that faction among them should so commonly prevail beyond interest . but his judgement concerning what both are to undergo is eventually , and in the sequel , as he states their case , much more hard in respect of the people , who cannot releive themselves , whereas the ministers , according to the notion he hath of them , presently may . we are to attend chiefly to what he says in reference to the lay-people , and shall consider , 1. how severe he is towards them ; and 2. how well consistent he is therein with himself . 1. his severity towards those of us in respect of what we practice , who put ourselves under the pastoral care of other than the parochial ministers is to be seen in what he proposes to himself to evince , p. 20. viz. that our proceeding to the forming of separate congregations , i. e. under other teachers , and by other rules , than what the established religion allows , is the present case of separation which he intends to consider , and to make the sinfulnefs and mischief of it appear . he doth you see in short , absolutely pronounce our practice in this case to be sinful and mischievous . now it is hence also to be collected , how hard things he would have us suffer upon supposition of our only remaining unsatisfi'd to joyn ourselves into the parochial communion . he doth not indeed bespeak for us gibbets , whipping-posts , or dungeons . nor ( directly ) any thing grievous to our flesh. but to such as consider themselves to have souls made for an everlasting state , the doom which his words imply , in the mentioned place , cannot be thought gentle . which that you may apprehend the more distinctly ; observe that he hath nothing to say against our bare suspending communion in some particular rites which we modestly scruple , while we use it in what we judge lawful , p. 20 ( whereas p. 37. he supposing us generally to judge it unlawful to joyn in the publick assemblies ) to which purpose he also speaks in his late dialogues p. 171. and 172. ( giving his antagonist an account of what he had said in his irenicum to the matter now in discourse ) viz. that some scrupulous and conscientious men , after all endeavours used to satisfy themselves , may remain unsatisfied as to the lawfulness of some imposed rites , but dare not proceed to positive separation from the church , but are willing to comply in all other things save in those rites which they still scruple : and concerning these he puts the question , whether such bare non-conformity do involve such men in the guilt of schism . and this he confesses he resolved negatively ( approving or not disavowing that resolution . ) thus far indeed he well agrees with himself ; and seems to have no quarrel with us . but consider the fatal consequence . he well knows that if we suspend communion in the rite of the cross ( upon our never so modest scruple ) we connot have our children ministerially dedicated to god in the ordinance of baptism , nor be so ourselves , if , being adult , we remain any of us unabptized ( as he may well apprehend many among us are ) nor if we decline the use of sponsors as to what we conceive should be performed by parents for their children , and by adult persons for themselves . and that if we kneel not before the consecrated elemens at the lords table , we are not to partake of his holy supper . yea , and what if we scruple somewhat that is more than ritual , to sit under the ministery of a noted drunkard , or open enemy to godliness as our teacher and guide , when we might enjoy the fruitful labours of one that hath not his qualifications every lords day ? no , by no means , whithout limitation , or the supposition of any possible case wherein it may be otherwise , a meeting never so little besides the established course , he will make appear is sinful and mischievous , and not tolerable upon any terms . what then would he have us do ? he directs us indeed afterward to the endeavour of satisfaction . but what shall we do if after our utmost endeavours our dissatisfaction remain ? what , while we are endeavouring ? which may be all our days in vain . what if we can never be satisfied concerning the established way of baptism for ourselves and our children , and of partaking the body and blood of our lord and saviour ? nor to hear or give countenance to such a ones pretending to preach the glorious gospel of the blessed god , who either substantially perverts and depraves it , or whose profligate life proclaims him an opposer and enemy to the holy rules and desin of it ? nor to commit our selves to the pastoral care and charge of a less exceptionable person , yea though otherwise never so deserving , that hath ty'd his own hands , and is under such restraints that he cannot , or so disinclin'd that he will not dispense the ordinances of christ in such a way , as wherein with satisfaction to our consciences we may enioy them . read over the doctors sermon again , and again , and you will find no course is prescribed us , but to sit still without any enjoyment of christian ordinances at all . and with how great numbers must this be the case ? for himself professes to believe , that the people that frequent the separate meetings ( who you know are not a few ) do generally judge it to be unlawful to joyn in the publick assemblies . and are we alwaies to sit still thus ? that is to exchange visible christianity for visible ( at least negative ) paganism ! this , if you take the whole compass of it , is a thing of awful importance , that so great a limb of a christian nation , they and their posterity , should be paganized from age to age , and cut off from the whole body of the christian community , only because they scruple some things , the least exceptionable whereof are no part of the christian institution ( as himself , and they whose advocate he is , will freely confess ) nor do necessarily belong to it , being ( as they contend ) but indifferent things . he seems rather contented we should not be christians at all , than not to be christians of this particular mode . that we should rather want the substance of christs gospel and sacraments , than have them accompany'd with confessedly needless additions , and which we fear to be forbidden us by their lord and ours . we do sincerely profess wherein we decline the communion he invites us to , we only displease him , and those of his way and mind , out of a real fear of otherwise displeasing god. we agree with them in far greater things than we can differ in . we are of that one body which they themselves profess to be of , so far as meer christianity is the distinction , and collective bond of it , and desire to be under the conduct and government of that one spirit . we are called with them in that one hope of our calling , and earnestly expect ( whatever hard thoughts they have of us ) to meet many a one of them in the participation of the blessed hoped end of that calling . we acknowledge that one lord , that one faith , that one baptism , ( or covenant which the baptism of our lords appointment seales ) and that one god and father of all , who is above all , and through all , and in us all . yet because we cannot , we dare not consent with them to the additions which belong not ( and which we fear are unduly affixt ) to the religion of christians , we are adjudged to be ( as much as in them is ) cut off from christ , deprived of the dear pledges of his love , and acquisitions of his blood , are driven out from the inheritance of the lord , and it is in effect said to us go and serve other gods. thus far the severity of this reverend author towards us extends . which while we thus truely represent and recount , let us also . 2. consider what agreement it holds with what we elsewhere observe from him . we have already taken notice , that for our bare non-conformity he acquits us of the guilt of schism . and p. 20. of this sermon , he says , he doth not confound bare suspending communion in some particular rites , which persons do modestly scruple , and using it in what they judge to be lawful , with either total , or at least ordinary forbearance of communion in what they judge to be lawful ; and proceeding to the forming of separate congregations , & ` t is this latter he severs and singles out for his opposition . against our suspending communion in some particular rites ( which we judge unlawful ) if we use it in what we judge lawful , ( which i with him , presume the lay-dissenters in england generally do ; ) he hath nothing to say : yea , and undertaking to shew what error of conscience doth excuse a man from sin , in following the dictates of it ; he tells us p. 44. that if the error be wholly involuntary , i.e. if it be caused by invincible ignorance , ( which he thus explains in the following words ) or after using the best means for due information of his conscience ; though the act may be a fault in it self , yet it shall not be imputed to him for a sin , because it wanted the consent of the mind , by which the will is determined . and now , sir , i beseech you consider , 1. when he confesses if we be willing to be satisfied , and our errour be involuntary , it shall not be imputed to us for a sin ; why are we to be so severely dealt with for what is not to be imputed to us for a sin ? if it were any , methinks it should not deserve such rigor at the hands of men , that are themselves also liable to mistakes and errors . is it so very criminal , if every poor illiterate dissenter in england ( man or woman ) cannot in all their days attain to a better and more settled judgment in such dubious matters , than this reverend person had himself arriv'd to twenty years ago ? especially that never had , or were capable of having those peculiar helps and inducements , to temper and reform their judgments that he hath enjoy'd . 't is a long time that his own judgment hath been ripening to that maturity , as , at length to think it fit and seasonable to say so much as he hath , for the reforming of ours , even in this sermon . methinks he should not be so very quick and hard towards us , upon so slender a cause , as our scrupling some particular rites to adjudge us and ours to be totally deprived of baptism , which themselves count necessary to our salvation , and of the other ordinances of christ , which they do not think unnecessary . and consider secondly , whereas he says , that if a man erre after using the best means for due information of his conscience , — it shall not be imputed to him as a sin . what if we erre this error ( as he counts it ) after using the best means for due information ; [ that we ought rather than to return to the state of paganism , to bear our part in the forming of such meetings for the worship of god , as wherein we may , with the satisfaction of our own consciences , enjoy all his holy ordinances . ] it will surely be within the compass of this his general position , and not be imputable as a sin . then it is to be hoped we should rather choose to do so , then paganize our selves , or live in the wilful neglect of his institutions : which to do by our own choice , when we might do otherwise , we cannot but think a very great sin . if here the doctor should assume to himself to tell us not only that we erre herein ( whereof we are to regard his proof , as it shall be considered by and by , more than his affirmation : ) but also that our error is wilful , we shall appeal from him to one that better knows , how willingly , how gladly we should receive information , and admit the belief , that we ought to content our selves entirely and only with such provisions as the established religion , ( to use the doctors phrase ) allows us , if the evidence of the thing it self did not seem irresistibly and unavoidably to perswade us otherwise . and for him to say so , were but to suppose men wilful , only for not being of his mind , who can as easily think him so , for not being of theirs . but this cannot be a question between the doctor and us ; whom , as we have taken notice above , he hath so far obliged , as to admit p. 37. that we generally judge as we practice , and that it is not to be supposed that faction among us should so commonly prevail beyond interest . but since this appears to be his determination concerning us , and that his assertion seems positive and peremptory , p. 20. [ that in this our case , to proceed to the forming of congregations under other teachers , and by other rules than what the establisht religion allows , where a sinful and mischievous separation . ] we are in the next place , 2ly , to discuss the matter with the doctor ; wherein we shall endeavour to shew , 1. the indefensibleness of the judgment the doctor hath given in this case ; which will both infer ( and in some part excuse ) what we are afterwards to discover : viz. 2ly , the infirmity of what is alledged by him in this attempt of his to defend it . 1. for the former , it being obvious to common observation , that a natural self-indulgence and aptness to decline and wave what is of more terrible import to themselves , doth usually insinuate and influence mens minds in their judging of such cases : we are the more concern'd ( because a favourable false judgment will do us no good ) with an impartial strictness to hold our selves to the thing it self . and when we most strictly do so , methinks the doctor should have somewhat an hard province of it . for his determination amounts to thus much , [ that we ought to be kept in a state of damnation for scrupling the ceremonies ] ( i.e. to be deprived of the necessary means of our salvation . ) and that , while he accounts our scruple ( after the use of due means for our information ) not imputable to us as a sin : and not that only , but that we ought to consent to our own damnation for this no sin of ours . inasmuch as it would be sinful and mischievous to procure to our selves the necessary means of our salvation in another way , while we apprehend that , without our sin , we cannot have them in the way which he allows us . we are indeed satisfied , that our sin one way or other would contribute little to our salvation : but when also we are satisfied that we cannot enjoy the means of salvation in his way without sin ; and he tells us , we cannot without sin enjoy them in our own : we hope every door is not shut up against us , and cannot think the merciful and holy god hath so stated our case , as to reduce us to a necessity of sinning to get out of a state of damnation . and therefore this reverend author having already determined that our remedy cannot lie ( as our consciences are hitherto inform'd ) in coming over to him and his way ; for he believes we generally judge it unlawful to joyn with them in the publick assemblies , p. 37. and says , p. 43. that no man that hath any conscience will speak against the power of it , and he that will speak against it , hath no reason to be regarded in what he says : ( as no question he expected to be , otherwise he had not given himself so much trouble ) and concludes , p. 44. that we should sin in going against it . as he also thinks we should in acting with it , which ( as is necessarily imply'd ) we as yet see not : our great hope upon the whole matter is , that our relief must lye in taking the way which we do take ; and that it cannot be proved to be sinful . we reckon it is not , and that the doctors judgment herein is simply indefensible , because whatsoever is sinful must transgress some law immediately divine , or that obliges by vertue of the divine law. and we cannot find that god hath made any law , or enabled any made by others , to oblige us so far , in our present circumstances , as that we should be involv'd in the guilt of sin , by some variation from the letter of it . for any divine law that can be supposed to oblige us to the use of the things we scruple , or else to live without the worship and ordinances of god , not knowing any such our selves , we must wait till we be inform'd of it . and that his law doth give an obliging force so far to any other , we as yet understand not . wheresoever he hath been pleased to lodge and entrust the keys of the church , we do not find he hath appointed them to that use , to admit us into the communion of his worship and ordinances , or totally to exclude us , upon such terms . and herein we suppose we have the doctor consenting with us . who in his irenicum , p. 216. plainly asserts , that the office which the power of keys implies is ministerial , and not authoritative ; declarative , and not juridical . and says in the preface to the same book , that he that came to take away the unsupportable yoke of the jewish ceremonies , did never intend to gall the disciples necks with another instead of it . whereto he immediately adds in the same preface . and it would be strange the church should require more than christ himself did ; and make other conditions of her communion , than our saviour did of discipleship . what possible reason can be assign'd or given why such things should not be sufficient for communion with a church , which are sufficient for eternal salvation ? and certainly those things are sufficient for that , which are laid down by our lord and saviour in his word . what ground can there be why christians should not stand upon the same terms now , which they did in the time of christ and his apostles ? was not religion sufficiently guarded and fenced in them ? was there ever more true and cordial reverence in the worship of god ? what charter hath christ given the church to bind men up to more than himself hath done , or to exclude those from her society , who may be admitted into heaven ? will christ ever thank men at the great day for keeping such out from communion with his church , whom he will vouchsafe not only crowns of glory to , but it may be aureolae too , if there be any such things there ? the grand commission the apostles were sent out with , was only to teach what christ had commanded them . not the least intimation of any power given them to impose or require any thing beyond what himself had spoken to them , or they were directed to by the immediate guidance of the spirit of god. it is not whether the things commanded and required be lawful or no ? it is not whether indifferences may be determined or no ? it is not how far christians are bound to submit to a restraint of their christian liberty ? which i now inquire after , ( of those things in the treatise it self ) but whether they do consult for the churches peace and unity who suspend it upon such things ? how far either the example of our saviour or his apostles doth warrant such rigorous impositions ? we never read the apostles making laws but of things supposed necessary . when the counsel of apostles met at jerusalem for deciding a case that disturbed the churches peace , we see they would lay no other burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these necessary things . act. 15. 29. it was not enough with them that the things would be necessary when they had required them , but they looked on an antecedent necessity either absolute or for the present state , which was the only ground of their imposing those commands upon the gentile christians . there were , after this , great diversities of practice and varieties of observations among christians , but the holy ghost never thought those things fit to be made matters of laws , to which all parties should conform ; all that the apostles required as to these , was mutual forbearance aud condescension towards each other in them . the apostles valued not differences at all , and those things it is evident they accounted such , which whether men did them or not , was not of concernment to salvation . and what reason is there why men should be so strictly tyed up to such things , which they may do or let alone , and yet be very good christians still ? without all controversie the main in-let of all the distractions confusions and divisions of the christian world , hath been by adding other conditions of church-communion than christ hath done . nor am i now inquiring whether the things commanded be lawful or no ? nor whether indifferences may be determined or no ? nor how far christians are bound to submit to a restraint of their christian liberty ? but only inquiring ( as he there doth ) concerning the charter given by christ for the binding men up to more than himself hath done ? and i further inquire , by what power they can be bound which christ hath not given ? and if there be no such power to bind them , suppose the things required were all lawful ( which if it can be evinc't , i should rejoyce to see done ) yet while they cannot in conscience think they are , how can they apprehend themselves bound to be without the means of salvation which christ's charter entitles them to ? i readily grant it is fit a man do many things for peace and common orders sake which , otherwise , no law doth formally oblige him to i.e. supposing he can do those things without intolerable prejudice to himself . and so it is commonly determined in the matter of scandals . but can it be thought a man is to put himself out of the state or way of salvation in complement to such as will otherwise take offence ? and be so courteous as to perish for ever , rather than they shall be displeased . yea , and it may be moreover added , that our course being accounted lawful , must also ( as the doctor speaks in another case ) be thought a duty : for the things that are as means necessary to our salvation , are also necessary by divine precept . we are commanded to hear gods word , to devote our selves and our children to god in baptism ; and , at the lords own table to remember him , and shew forth his death till he come . and if we compare together certain positions of this reverend author , we cannot see but he must , as our case is , acknowledge our obligation to the practice which he here seems to blame . for in his iren. p. 109. he asserts , that every christian is under an obligation to joyn in church-society with others ; because it is his duty to profess himself a christian , and to own his religion publickly , and to partake of the ordinances and sacraments of the gospel , which cannot be without society with some church or other . and he after adds ( on the same page ) it had been a case disputed by some ( particularly by grotius the supposed author of a little tract , an semper sit communicandum per symbola ? when he design'd the syncretism with the church of rome ) whether in a time when churches are divided , it be a christians duty to communicate with any of those parties which divide the church , and not rather to suspend communion from all of them . a case not hard to be deoided ; for either the person questioning it doth suppose the churches divided to remain true churches , but some to be more pure than other ; in which case , by vertue of his genral obligation to communion , he is bound to adh●re to that church which appears most to retain its evangelical purity . to which purpose he further tells us , page 110. he knows not whether chrysostom ' s act were to be commended , who after being made a deacon in the church of antioch by meletius , upon his death ; because flavianus came in irregularly as bishop of the church , would neither communicate with him , nor with paulinus another bishop at that time in the city ; nor with the meletians but for three years time withdrew himself from communion with any of them . and p. 113. where any church is guilty of corruptions both in doctrine and practice , which it avoweth and professeth , and requireth the owning them as necessary conditions of communion with her , there a non-communion with that church is necessary , and a total and positive separation is lawful and convenient . what he discourses page 111 , 112. upon the question , whether it is a sin to communicate with churches true , as to essentials , but supposed corrupt in the exercise of discipline ? many of us will no doubt heartily concur with him in . but it touches not the case of many more , who do not so much fear upon the account of the neglect of discipline , to be involv'd in the guilt of other mens sin ; as ( there seems to be little cause , that part being not incumbent upon us : ) nor , if that be his meaning , when he speaks of separating on a pretence of great purity , is it the case with most of us : but we justly fear ( and therefore avoid ) to be made to sin our selves , by having such things as we judge to be sinful imposed on us , as the conditions of our communion . and as to this case , this reverend author speaks our sense in this last cited proposition , and pleads our present cause . nor need we more to be said on behalf of it than what is reducible to that general proposition ; or particularly , to that second thing ( compared with the third ) which p. 115. he says makes separation and withdrawment of communion lawful and necessary ; viz. corruption of practice , where we say as he doth , we speak not of practice , as relating to the civil conversation of men , but as it takes in the agenda of religion ; when unlawful things of that kind , are not only crept into a church , but are the prescribed devotion of it : those being required ( which he adds as an accession to the foregoing ) as necessary conditions of communion from all the members of their church , which makes our withdrawing from them unavoidably necessary , as long as we judge them to be such corruptions as indeed they are . and whereas he instances only in such things as belong to the head of idolatrous customs , ( suppressing what might be instanced under the other head , which he also there mentions ; viz. superstitious practice ) yet we doubt not if other things also , that appear to be sinful , besides idolatrous customs , be required as necessary conditions of communion , the case will be the same , unless we will distinguish sins , into such as be lawful , and such as be unlawful . or there be any that may be committed , that we may be admitted to the communion of this or that church . now ( to reduce things to the method which sutes the present case ) if this reverend author do still judge [ that where sinful conditions of communion are imposed there non-communion is necessary ( and those things be sinful to us which our consciences judge to be so , as he hath acknowledged . ] ) and again if he still judge [ that we are under an obligation to joyn in church-society , so as to own our religion publickly , and to partake of the ordinances and sacraments of the gospel . ] he must certainly account that our duty which he taxes in this sermon as our fault , at least till our consciences be otherwise informed , whereof many of us have no great hope . we are indeed not so stupid , as not to apprehend there are laws , the letter whereof seems adverse to us nor are we so ungrateful as not to acknowledge his majesties clemency in not subjecting us to the utmost rigor of those laws ; whom we cannot without deep regret , so much as seem not , in every thing , exactly to obey . nor can it enter into our minds to imagine that he expects to be obeyed by us , at the expence of our salvation . or that it would be at all grateful to him that being , as we are , unsatisfied in some things that are by the law made necessary to our partaking the priviledges of the christian church , we should become pagans in duty to him . his majesty was once pleased to give an ample testimony by his neverto be-forgotten gracious declaration of march , 15. 1672. how remote any such thought was from his royal breast , and though we humbly submit to the exigency of those reasons of state from whence it proceeded , that we enjoy not the continued positive favour which his majesty was then pleased to express towards us ; yet we have no reason to doubt , but his propensions are equally benigne as they were . nor , though it be uncertain to us what laws they are , the authority whereof this reverend person relies upon to make our practice sinful , yet we hope he doth not mean to urge us herein with the laws of the civil government , because those as much forbid our non-communion ( and under as severe penalty ) for which he acquits us from the guilt of shism ( or if we endeavour satisfaction ) from any sin imputable to us . but if that should be his meaning , we desire it may be considered how unreasonable it seems , that the design of the law relating to that part of our practice which the doctor in this sermon condemns , being declaredly to prevent sedition ; they should take themselves to be meant who are conscious of no such design or disposition . and again , that it is not with any reason , charity or justice to be supposed , that when that , and other , restrictive laws were made , either the temporal ruine of so great a part of the nation as are now found to be dissenters , was intended by the legislators , or the reducing them to the condition of heathens . but an uniformity in the worship of god being , in it self , a thing realy desireable ; this means was thought fit to be tryed in order to that end . and so are humane laws , about such mutable matters , generally designed to be probationary ; the event and success being unforeknown . whereupon , after a competent time of trial , as his majesty was graciously pleased to declare his own favourable sense and intention , so it is very commonly known that the like propensions were by common suffrage expressed in parliament , viz. to grant a relaxation . so that the law , being in its own nature , nothing else but an indication of the legislators will , we may account the thing was in substance done , so far as may satisfie a mans private reason and conscience concerning the law-givers intention , and pleasure ; though it were not done with that formality as uses ( and is generally needful ) to be stood upon , by them who are the ministers of the law. and that it was not done with that formality also , seemed rather to be from a disagreement about the manner , or method of doing it , than about the thing to be done . and how usual is it for laws , without formal repeal , gently and gradually to expire , grow old , and vanish away , not being longer useful ▪ as the ritual part of the mosaical law did , being come an ineffectual and unprofitable thing ? and how easie were it to instance in many other laws , the letter of which , they that urge these against the dissenters , do without scruple transgress ? and from which no such weighty reasons do urge to borrow now and then a point ? how many dispense with themselves in many parts of their required conformity , that have obliged themselves to it ? the priests in the temple trangress the law and are blameless . yea , and he that knows all things , and who is judge of all knows how litte scruple is made of transgressing the laws by gross immoralities and debaucheries . men learn to judge of the sacredness of laws by their own inclinations . any that can be wire-drawn , and made by torture , to speak against religion not modified their way must be most binding . such as prohibit the vilest and most open wickedness , bind as the wit hs did sampson . the summe of all is , that whereas we are under the obligation of the divine law to worship god in the use of those his ordinances which require to be dispensed and attended in society , and that we apprehend we cannot do it without sin in the way which this reverend author invites us to , whereas also we do , with this author , deliberate whether christ hath given any power to men to oblige us to the things we scruple , or disoblige us from the things we practice and judge it unproved . we cannot but reckon the judgment the dr. hath given in our case [ that our practice is sinful ] is erroneous and indefensible by any man , but least fitly , of most other men , attempted to be defended by himself . from whom it would little have been expected that he should so earnestly recommend that very thing to us as the only foundation of union , which he had so publickly told us in his preface to the irenicum was , without controversie , the main in-let of all the distractions , confusions , and divisions of the christian world , viz. the adding other conditions of church-communion than christ hath done . and though he hath lately told the world there are some passages in that book that shew only the inconsiderateness of youth , and that he seems to wish unsaid , yet he hath not , that we know , declared that these are some of them . however since this present determination and judgement of his against us is so peremptory and positive as well as severe , let us in the next place , 2. consider and carefully examine as we are concerned , what he hath performed in defence of it , and it is to be hoped the inefficacy and weakness of his attempt therein will sufficiently appear . what i can find in his sermon hath any aspect or design that way is either ad rem or , ad hominem . and to my apprehension his reasonings , of the one kind or the other , are altogether unconcluding . 1. as to what may be supposed to be ad rem , if you look narrowly you will find , that the principal things alledged by him , that can , under that notion , give support to his cause , are only affirmed , but not proved . for instance , p. 9. when he tells us , that the apostle supposed the necessity of one fixed and certain rule , &c. this had been very material to his purpose ; if , 1. he had told us , and had proved , the apostle meant some rule or other super-added to the sacred scriptures : for then he might , it is to be presumed , as easily have let us know what that rule was , which , most probably , would have ended all our controversie ; it being little to be doubted we should all , most readily , have agreed to obey it . or , 2ly , if he had proved , that , because the apostle had power to make such a rule , and oblige the churches to observe it , that therefore such church-guides as they whose cause the doctor pleads , have an equal power to make other rules divers from his , containing many new things , which he never enjoyn'd , and to enforce them upon the church ; ( though manifestly tending to its destruction rather than edification . ) but these things he doth but suppose himself , without colour of proof . again , for his notion of churches , p. 16 , 17 , 18 , 19. examine , as strictly as you will , what he says about it ; and see whether it come to any thing more than only to represent a national church a possible thing ? and whereto the name church may , without absurdity , be given . his own words seem to aim no higher . why may there not be one national church from the consent in the same articles of religion , and the same order of worship ? pag. 18. the word was used in the first ages of the christian church , as it comprehended the ecclesiastical governours , and the people of whole cities . and why many of these cities being united together under one civil government , and the same rules of religion , should not be called one national church , i cannot understand , p. 19. but can it now be infer'd thence , that therefore god hath actually constituted every christian kingdom or nation such a church ? can it further be infer'd , that he hath invested the guides of this church , not chosen by the people ( according scripture , and primitive practice for some ages ) with a power to make laws and decrees , prescribing not only things necessary for common order and decency , but new federal rites , and teaching signs and symbols , superadded to the whole christian institution ; with many more dubious and unnecessary things besides ? and to exclude sober and pious christians , from the priviledges that are proper to the christian church , as such , meerly for that out of conscience towards god , they dare not admit into their worship those additions to the christian religion ? to take order they shall have no pastors , no sacraments , no assemblies for worship ? and because they will not be so much more than christians , that they shall not be christians at all ? he that would go about to make these inferences meerly from the forementioned ground , would gain to be laught at by all sober men , instead of a conclusion ? whatsoever better success he should have , who should undertake to prove the same things any other way . this reverend author was so wise as not to attempt either of these : but then in the mean time , what doth the meer possible notion of such a church advantage his cause ? because it is possible there might have been such a macedonian , or such a lydian church , is such a one therefore necessary ? and any other constitution of a christian church impossible , or unlawful ? or because the general meeting of the magistrates of the whole city and people together in pagan athens was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore such must be the constitution of a christian church ? and therefore such a church hath such powers from christ as were above mentioned ? here , howsoever we make our stand , and say that till the doctor hath proved these two things . 1. that such a church as he hath given us the notion of , as of a thing meerly possible , is actually a divine institution . and 2ly , that god hath given to the ecclesiastical governours in it never chosen by the christian community , or to any other power , to super-add institutions of the nature above mentioned , and to enforce them under the mentioned penalties . all his reasonings that pretend to be ad rem , are to no purpose , and do nothing at all advantage his cause . yet there are some passages in this part of his discourse , that though they signifie nothing to his main purpose , are yet very remarkable , and which 't is fit we should take some notice of . as when pag. 16. he tell us what he means by whole churches ; viz. the churches of such nations , which , upon the decay of the roman empire , resumed their just power of government to themselves , and upon their owning christianity , incorporated into one christian society , under the same common tyes and rules of order and government . as if there could be no whole churches in the world that had not been of the roman empire . or as if those of the roman empire could not have been whole churches without resumption of the civil government . or ( as we suppose he means ) as if ( which he intimates , p. 19. ) we needed this ( so dearly espoused notion as a ground ) to acquit us from the imputation of schism , in our separating from the church of rome . which certainly it were not for the advantage of the protestant cause to admit : for then all that remain within the empire , were bound to continue in the communion of the roman church . and in the other kingdoms , where princes have not resumed their just right of reforming errors in doctrine , and corruptions in worship ; all should be schismaticks that should separate from the church of rome . again , when p. 17. he would confute that great mistake , the making the notion of a church barely to relate to acts of worship : ( a mistake whereof i never knew any man guilty ) he surely runs into as great an opposite mistake , in making the notion of a church to be no more than of a society of men united together , for their order and government , according to the rules of the christian religion . now faith and worship are quite excluded the notion of a church : and order and government , and the rules of the christian religion , but as they refer to these , only included . whence it will come to pass , that we can have no notion of one catholick church , from which yet he argues at the bottom of the same page . nor , though i dislike the thing , do i understand the strength of the doctors argument , against making the notion of the church barely to relate to acts of worship ; viz. that if this held true , the church must be dissolved as soon as the congregation is broken up . for will it not also follow as well , that if the notion of a church relate only to order and government , every time any meeting for affairs of order and government is broken up , the church is dissolved ? and that an assembly of the states in any kingdom or nation cannot break up , without a dissolution of the government ? a parliament ( at least ) not adjourn or be prorogued without being dissolved ? and whereas he adds , but if they retain the nature of a church , when they do not meet together for worship , then there is some other bond that unites them , and whatever that is , it constitutes the church . is it not possible there may be such a bond for worship , as well as for government ? an obligation to meet at stated times for that purpose , when they are not met ? and then ( if this were all that were to be said to the contrary ) why might not that bond as well serve to constitute the church ? but secondly , for his reasonings ad hominem , they need not detain us long ; he argues from the judgment of the assembly of divines , and others . all which arguing must suppose , if it concern us , that we are bound to be of the same judgment with the ministers that are and have been so and so minded , which i for my part understand not . but i perceieve here his intention is , having endeavoured to draw us off from our ministers ; now to move another stone , and try if he can draw them off from ns . for the assembly , i think it fit those that survive of them should be as much concluded by what they then determined , as this reverend author by the irenicum . but i know no reason that such as they never represented , nor who ever pretended to be of their party , should be so concluded to the worlds end . nor do understand why even the same party may not be as well supposed in a possibility to vary from it self in fourty years , as the same man from him 〈◊〉 than twenty . if they did incline to deal too 〈…〉 brethren , that will not justifie them 〈…〉 hardly . 't is hoped such as have been so 〈◊〉 , have , being smitten , and suffered the rebukes of th● a●mighty , repented it , and are become wi●●r : and when some think themselves grown wiser by prosperity ▪ others by adversity , there is less reason to suspect the latter . yet also this reverend author ought to have considered the great disparity of the cases he would parallel . for when one sort of men are considering of having only such a frame of things settled , as are imposed by christ himself , whether they judge rightly or no , that he hath imposed every part of that frame , yet while they think and judge that he hath , and consequently that nothing is to be abated of it ; 't were very unfitly argued , that therefore another sort professing to impose many things never imposed by christ , should abate nothing of their unnecessary impositions . for such as the doctor quotes besides of the non-conformists , acknowledging the parish churches true churches , and the lawfulness of holding , sometimes , communion with some of them . it is not to be thought but among so many parties as come all under one common notion of dissenters from the publick rule ( and whom that rule did not find one , but made them so in that common notion ) there must be great diversity of opinions , and proportionably differing practices in these matters . i heartily prefer the most moderate as i believe you do . but here this reverend author takes occasion for so ignominious reflections upon our preachers , as insincere , dishonest and unconscientious , as i doubt not in one 20 years more his ingenuity will oblige him to repent more heartily , than ever it permitted him to do of his irenicum . because he can alledge a very few persons , that have spoken to this purpose , therefore first it must be represented to the world as their common judgement , next ▪ they are charged with concealing this judgment ( why is this kept up as such a mighty secret in the breasts of their teachers ? p. 37. ) and then it is endeavoured to make men think they practice against their own judgments in preaching to seperate congregations . surely you and i are concern'd , as we have occasion , to say what we truly can , for the just vindication of our ministers . i doubt not but you believe and you have , for some , particular reason to be confident , it is for our sakes they expose themselves to the displeasure of such men as d. st. i must for my part say , 1. that i beleive it to be the judgement of very few that every parish is , as such ▪ a true christian church . i am sorry i have such a ground to fear it of one kind , viz. that some may not be so , as not having among them any tolerable understanding of the most confessedly fundamental principles of christian religion . what say you to such where the minister is grosly ignorant of the principles of religion , or habitually vicious , and of a profligate life ? do meer orders make him a minister who ( perhaps since he received them ) is become destitute of the most essential qualifications ? any more than the habit , a monk ? or a be●rd , a philosopher ? can a mercury be made of every log ? not to insist that this reverend author can scarce think they are , from a ground of another kind , because they assemble only for worship and not for government . 2. and surely a church may be unfit to be communicated with although it be a true church ; ( those words of the reverend and worthy dean of canterbury carry their own light with them to this purpose ) as a man may be truly and really a man , * though he have the plague upon him , and for that reason be fit to be avoided by all that wish well to themselves . 't is true there are vastly different degrees of that u●fitness ▪ but i see not how they can apprehend there is the fitness which is simply necessary , who judge there are conditions of communion imposed that are sinful . and i beleive this reverend author will think it possible a true church may impose some sinful conditions of her communion , in which case he hath determined a non-communion with her necessary and unavoidable . 3. for those that are of that judgement , the parochial assemblies ought to be communicated with so far as is alledged was declared . as i know none of the dissenting ministers , that thought they ought always , and only to be communicated with , so i see not with what pretence it can be said they keep up their judgment herein , as a mighty secret . if it be so , how came this author to have it revealed to him ? is printing it to the world keeping it secret ? some have published it in that way as we see is known to the doctor . others by their frequent discourses , and their own practice . and to my observation divers of them have in their sermons made it much their business to dispose the minds of their hearers to a truly catholick , christian union , as i have been much pleased to take notice some of the conforming clergy do also . but if this be the doctors quarrel with any of our ministers ( who think such communion lawful ) that they do not constantly , in every sermon inculcate the business of communicating in the ceremonial way , for my part i shall blame them as much as he , when once he hath made it very evident , that the ceremonies are more profitable , and likely to do more good to the souls of men than repentance , the faith of the gospel , the fear of god , a good life in this world , and eternal life in the other , which i confess are the more usual subjects , so far as i have had opportunity to observe , of their preaching . and let me add , that i can tell you of a secret which some might be apt to think ( as it is really , so ) is industriously and much more unrighteously kept up in one mans breast , that may be conscious of a great design in it . the author of the book intitled the weapon salve , or irenicum , seems to have found it some inconveniency to him , to have been the author of so good a book , whereupon in a certain soliloquy ( though he is pleased to represent it as a tripartite dialogue ) he askes himself his own opinion of it , and gives himself this answer ; i will tell you freely ( as you know men use great liberty in talking with themselves , though prudence would direct that to be done in some cases , with great caution , and not to talk inconvenient things too loud , left they be too much overheard ) i beleive there are many things in it , which if d. st. were to write now , he would not have said , for there are some things which shew his youth and want of due consideration , others in which he yielded too far , &c. now here ( though i beleive he had begun to be inclin'd to throw away his salve , and use only the weapon for the wounding of sound parts , not the cutting off the incurable , yet ) i conceive one may safely enough take it for granted , his intention was not to retract the whole book . but whereas he tells us not what he doth , ( how would the doctor take it if one should ask ) why is this kept up as such a mighty secret in his own breast ? or say the tenderness of his mind might , 't is likely , out of meer shamefac'dness keeps him from declaring against what his own conscience tells him is truth . however his retractation cannot make that which was true become false . the reason of things is sullen , and will not alter to serve mens conveniences . perhaps indeed his judgment is really altered . if therefore he would acquit himself like an honest and conscientious man , let him tell the world plainly , which be the pernicious principles of that book , that honest and consciencious men who have thought well of many things in it , ( and perhaps the same things which he now disapproves ) may not always be deceived by the shews of reason that deceived himself , and by which he deceived them . the same justice that obliges not to lay a stumbling block in the way of the blind , doth also oblige him to remove it who hath laid it : which is to be done not by professing another opinion , for we depend not on his authority , which he hath himself so much diminished ; but on the reasons he alledged , which if they were fallacious , let him shew wherein , and answer his own reasons . to say the truth , the gravity and seriousness wherewith that book was written , appears to have so little of the youth in it , in comparison of the jooularity , and sportful humor of some of his latter writings , when he hath been discussing the most weighty and important cases of conscience , that it seems as a prodigy in nature , and that he began his life at the wrong end ; that he was old in his youth , and reserved his puerility to his more grown age . but we hope there is a great residue behind , wherein he may have opportunity and inclination to shew the world , that he did not repent the pious design of that book : or , at least with a repentance that ( can , as well as that ) ought to be repented of . 4. and whereas such of the dissenting ministers , as have most openly declared for communicating at some times with some of the parochial churches , have also declared their judgment of the lawfulness and necessity of preaching and hearing , and doing other religious duties in other congregations also . if now either the doctor discern not the consistency of these things , or they discern not their inconsistency ; is there nothing to be said or thought but that they acquit not themselves like honest and conscientious men ? must it be taken for a demonstration of a mans want of honesty and conscience , not be presently of the doctors opinion in every thing ? or not to see every consequence which he sees , or thinks he sees ? but let us consider the goodness of this consequence , which it must be so great a piece of dishonesty not to discern . if it be the duty of some to communicate sometimes with some parish-churches ( for this is the most the doctor could make of that relators concession , whom he cites p. 21 , 22. of his sermon ) therefore it is the duty of every one to communicate with any parish-church where his abode is , so constantly and entirely as never to have any communion with any otherwise constituted congregation . this is the thing must be to his purpose infer'd ; yea and he would have it be from somewhat a lower premise . for he tells us , p. 37. that he dare say , if most of the preachers at this day in the separate meetings were soberly askt their judgments , whether it were lawful ( only ) for the people to joyn with us in the publick assemblies , they would not deny it . he surely dare not say that their meaning was , that it was lawful constantly to joyn with them in all their parochial assemblies , unless he dare say , what he hath not , from any of them , the least ground to think . now hereupon he collects , p. 38. that our ministers cannot declare so much in a separate congregation , but this truth must fly in their faces : because he supposeth is repugnant to it , to preach at all in a separate congregation ( and yet afterwards on the same page , he so well agrees with himself , as to bid them , if they would acquit themselves like honest and conscientious men , tell the people plainly that they look on our churches as true churches , and that they may lawfully communicate with us in prayers and sacraments : and where are they to tell them so , but in the separate congregation ? singly and severally he knows it were impossible . nor do i think he would reckon honesty and conscience obliging them to come and tell the people so in their congregations . ) now i am afraid there are but a very few honest and conscientious men in the world at this day , if none are to go for such ; but who can perceive the strength and reasonableness of the above-mentioned consequence . and that you may further see what reason our ministers may have ▪ notwithstanding all the alledged concessions , to administer in the worship of god in our assemblies ; though it were never so much their common universal judgment , that they and we might sometimes communicate in some of the parochial ; let us consider , that in the more populous and frequented places , as with you at london for instance , the churches connot receive , some not a tenth part , some not half of the people belonging to them , few can receive all . methinks good men should not be offended that multitudes do in this distress relieve themselves by resorting to other places for necessary instruction . and though it be the inclinations of the people that divide them this way and that ( as it can be nothing else ) and though places for their resort be not every where most conveniently situate for their resort , where there is most need , ( which must be taken not always where it were most desirable , but where they can be had ) yet they that have a mind , had better go to places at a more inconvenient distance , than have no whither to go ; and it is better the necessities of many should be provided for in such an exigency , than of none . in the mean time , the churches of worthy conforming ministers , in such populous places are generally fill'd , as i have been inform'd , and have sometimes had occasion to observe . do not necessities of a much lower nature oblige us to recede from stated humane rules ? it is well known there is a law against relieving such as beg out of their own parishes . but if one find upon the road such a poor wretch ready to perish , am i not bound , notwithstanding , if i can , to releive him ? and who would think in such a case i transgrest the true intention of the law ? yea and gods own laws respecting rituals , common order , and the external part of religion , were by his own direction to yield to far less urgent necessities . to the plucking an ass or ox out of a ditch , how much more the souls of men ? have we not read what david did when he was an hungred , and they that were with him , how he entred into the house of god , and did eat the shew bread , which it was not lawful for him to eat , neither for them which were with him , but only for the priests . how expresly is it alledged by our blessed saviour , against those nice and punctilious observers and urgers of the letter of the law , the pharisees , i will have mercy and not sacrifice . and if he were willing to abate a sacrifice to himself , that there might be room for the exercise of mercy towards mens bodies , how monitory and reprehensive should that be to such merciless persons , as would have the very souls of men themselves be sacrifices to their stiff and unyielding humors ! positive laws cease to bind when , by accident , they thwart the law of nature . which binds to nothing more deeply than the endeavour of saving ones own soul , and ( within the bounds of his calling ) his neighbours as his own . what if many of our ministers think it lawful , and , at some times , a duty to joyn in some of the publick assemblies ? it is not then their duty , when an inviting oportunity , and so urgent necessities lay before them greater duty . this reverend author tells us , very pertinently to this purpose , when he was declaiming against us and our ministers . p. 31. of his sermon : it is a great fault among some who pretend to great niceness in some positive duties , that they have so little regard to comparative duties : for that which may be a duty in one case , when it comes to thwart a greater duty , may be none . this doctrine we learn from our blessed saviour in the case of the obligation of the sabbath ; which he makes to yield to duties of mercy . and can we think that a duty lying upon us , which , in our circumstances , makes a far greater duty impractible ? we acknowledge order and unity very lovely and desirable things , but we think it of greater importance that the ministers with whom such fault is found conduct men , though not in so accurate order ( which they cannot help ) to heaven , than let them go in the best order , yea ( and as the case is ) without any at all , to hell . and what though the necessity of many of us arise from our own scruples , and what though those scruples were without ground , doth it therefore follow we must be abandoned to perish ? when our very error if we be willing to admit conviction ( as we sincerely are could the matter admit it ) is not imputable to us for a sin ? this author was once pleased to make it one of his proposals for accommodation , p. 64. of his irenicum ; that no sanctions be made , nor mulcts or penalties be inflicted on such , who only dissent from the use of some things , whose lawfulness they at present scruple , till sufficient time and means be used for their information of the nature and indifferency of the things , that it may be seen whether it be out of wilful contempt , and obstinacy of spirit , or only weakness of conscience , and dissatisfaction concerning the things themselves , that they disobey . and if it be made evident to be out of contempt , that only such penalties be inflicted as answer to the nature of the offence . where be adds , i am sure it is contrary to the primitive practice , and the moderation then used , to suspend and deprive men of their ministerial function for not conforming in habits , gestures , or the like . which he makes good by following instances beyond his own present contradiction . it is strange that for such like things , now , it is thought so highly just , that our ministers are totally to be kept out of the ministery , and we out of the church , and the way of salvation ! are these unproportionable penalties even where contempt appears ? and what are they when , through gods mercy , there appears not the least colour of it ? is meer scrupling an humane device in the worship of god , and an inability to see with other mens eyes , and to mould and form our judgements and consciences , as some other men can do theirs , a crime so inexpiable , that nothing less than our eternal ruine can satisfy for it ? they know , who have read the turkish history , that meer scruple brought that necessity upon the garrison of sfetigrade in scanderbegs daies , that , rather than drink of water which they thought polluted , they must either surrender , or perish . if another possible way could have been found to supply them , was it fit they and the town should rather be lost , than their unreasonable scruple be born with ? or should they , in that exigency , be still held to it , to drink of that very water or none ? we think we have greater reason to urge for our scruples , we think our necessity is greater , the case more important , and god deliver us from such pastors , as will not think so too , and value souls at an higher rate . our case being thus , we apply ourselves to ministers , bound by their calling and office to attend the affairs of the souls of men , they are at leasure , have nothing else to do , they may not live idle and useless in the world. this is their proper business ; whatever their opinion is about the things we scruple ( and we believe it is mostly the same with ours ) we see not how they can , or dare , deny us the help of their ministerial labours , we thank god that they dare not . and should they daily spend their pains upon us to urge us to the ceremonial way , as we beleive they would do it very heartlesly ( wishing things to be in that respect , otherwise in the christian church , as well as we ) so would their labour in that kind be unprofitable , and therefore ungrateful to us . nor do we think it needs any sort of mortifiedness in them ( as we find they are jeer'd under that notion ) not to send us away unedifi'd and grieved from their congregations ; so much as a mortifiedness in their love of souls , and their sense of eternal concernments ; wherein too many others , have attained to a great degree of mortification . but now ( my honored friend ) what think you of our cause ? let us seriously consider it , not according to the appearance which it will have to a captious sophistical wit ; but as you will apprehend it to look in the eyes of our supream and final judge ; considering also the same blessed jesus , as that mighty redeemer and lover of souls , who once suffered the just for the unjust to bring them to god. bring the matter before him , with whom you are to expect no tricks , but most plain and equal dealing . and bethink your self , whether of these two things he will be more likely to have regard unto , the saving of souls , which he bought with his blood ; or , the preserving inviolate certain humane institutions and rules , confessed by the devisers of them not to be necessary to the being of the church which common reason sees unnecessary to its well being , to its external order and decency ( evidently as great without them ) which this author makes foreign thereto , when he tells us , that matters of order and decency are allowable and sitting , but ceremonies properly taken for actions significative , and therefore appointed because significative their lawfulness may with better ground be scrupled , iren. p. 68. and which experience shews to be destructive . as whereby so great numbers , not only of his labourers are to be discarded , but of living , flourishing plants to be torn up by the roots , and all thrown out of his vineyard together ? for my own part i must profess not to have the least doubt concerning the thing it self which we and our ministers do , and practice , it is only our common great concern , to be very careful with what temper of spirit , and with what design we do it . it should to the uttermost be endeavoured to be done with all meekness and humility , with all possible reverence to authority , abhorrence of the least real contempt , and unfeigned regret there should be any appearance of it , though never so unavoidable ; with a design only to glorifie god , and promote the common salvation ; not to make or serve a party , or advance any other interest than that of meer substantial christianity and godliness . let us covet this temper of mind , and where we see persons of real worth , and of a true latitude and largeness of spirit , commensurate to the christian interest , that fall in with the publick constitution ▪ value and love them nothing the less , than if their judgments about these lesser things were never so exactly squared with our own , and so much more , by how much they may excell us in far greater and more valuable things . and if it be our lot to suffer under the notion of evil doers for doing what we take to be our duty , let it be according to the doctors wholesome counsel with an unrepining patience , and with much thankfulness both to god and our rulers that we have enjoy'd so much tranquillity ; and with that cheerfulness that becomes those that expect a blessed eternity ; and to be translated ere long into a pure and peaceful region , where we are to serve god , in society even with many of them who have been offended with us , without scruple or trouble to ourselves or them . if with such dispositions and aims we persist in our course , while our case is attended with such circumstances as now it is ; i have no fear , i sincerely profess to you , of our acceptance with god , and , sooner or later , with all good men . upon the whole matter , i conceive the honest cause you were so deeply concerned for , is really unharm'd , and i hope you apprehend it too ; and that therefore your fear and despondency was causless , as if it could not out-live this attempt against it by doctor st. as you therefore see how capable it is of defence against him , i shall not forget the other part of my undertaking : but shall secondly , say somewhat ( as yours sufficiently lets me see there is cause ) in his just defence against you . and really sir , though that be an untoward thing to dispute against , i find it needful to defend him only against your anger , i.e. the excess of it : which although it can no more harm him , than he hath done the cause ; and consequently the blunting and breaking its edge ( which is the thing i aim at ) cannot advantage him , yet it will do him right ; and ( which was the thing i first intended ) 't will be an advantage and kindness to you . i must here indeed tell you , that i cannot blame you for being in some measure offended , as i can excuse the doctor but in part . i do dislike as well as you two things especially in his way of managing this business ; viz. his too great acrimony , and too little seriousness . for the former it is too evident , and i heartily pity him for it , that he should so forget , and suffer himself to be transported beyond the rules of christianity and prudence ; neither of which would allow him , ( and i am sure within the compass of the former , his text would not ) so to make himself a standard to all other men , as to suppose no man can be honest or conscientious that is not of his mind in the matters he then undertook to controvert , or that should not judge of the connections of things as he did : i cannot think it hath added to his reputation to reflect so grosly before such an assembly , upon a whole party of men that are , many of them , well known in the world ; and who , in point of integrity , are so little liable to be suspected , that an attempt to blemish them upon so slight a pretence , and in matter of fact , so untrue , could not but recoil upon himself ; especially with them that shall impartially compare their inducements to prevaricate with what he hath . and for the other , it were indeed to have been wisht , that upon so grave and solemn an occasion he had forborn jests , especially of that nature ; as for instance , such mortifi'd and conscientious men , and the most godly — can least endure to be told of their faults , &c. which expressions any one that considers his scope , will understand to be ironical ; and that considers the matter , to be somewhat bold ironies ; and the occasion , to be causless ones . inasmuch as it is not impossible , that truly mortified and conscientious men may desire opportunities to do god service in the world , in a way that he dislikes . and it may consist with real godliness , not to count all those things faults , which he takes to be such . and indeed in his dedication , his way of averting the report of those ill men , that he intended to stir up the magistrates and judges to a persecution of the dissenters , is , to any considering man , sportful and ludierous ; viz. offering them only such a way of escaping persecution , as whereupon a man may shun suffering , if he please , from any party of men in the world , as such , by being in every thing of their mind and way : but which in effect grants the charge which he would avoid , that if we will not be so united to his party , we were to expect nothing but utmost rigor . one would rather have thought he should have bedew'd that discourse with tears , which had in it self , most manifestly so awful and tremendous a design : as not only the devoting of so great numbers , that might possibly not be convinced , and perswaded by him , to a temporal ruine ; but the depriving them of the ordinary means of their salvation . and that , if he thought it necessary for the preserving of order in the church , they should be so dealt with ; he should have spoken of their case with greatest compassion and tenderness , not with derision and contempt . yet i would have you use lenitives with yourself , and calm your own spirit ; and i wish you were capable of contributing any thing to the moderating and pacifying his too . that though he have been angry unprovok'd , and with a sort of men , that have ever respected and honoured him as if he had been of themselves ; his anger that hath been without cause ( as you know perhaps who in a like expression blames the exorbitancy of another passion ) may not also be without end . at least i pray you take heed you do not deserve the like sharp repartee ; which the cynick met with from that noble philosopher , that he taxed his pride with greater pride ; that you exceed not the heats whereof you complain . if he will still retain his fervour , let him be angry alone . and his displeasure have its continuance , with as little influence or concomitancy of yours ( and i could wish of any other mans ) as ( for ought i know , ) it had its beginning . and that since he thinks of being a sacrifice , he may only burn gently in his own flame , which he may moderate as he please , and i hope will seasonably extinguish , before he have suffered much harm by it . for the qualifying of your own too great resentment and offence ; i would have you consider how great reason you have to believe , that this blow came only from the ( somewhat misgovern'd ) hand of a pious and good man. be it far from you to imagine otherwise . if you think he was to blame for intimating suspicious of their sincerity whom he opposes , make not yourself equally blameable , by admitting , hereupon , any , concerning his . which would argue a mean narrow spirit , and a most unwarrantable fondness of a party , as if all true religion and godliness were bound up in it . and if it look unlovely in your eyes to see one of much avowed latitude and enlargedness of mind , and capable upon that account of being the more universally serviceable to the christian chuch , forsaking that comprehensive interest , so far as to be ingulft into a party upon a private and distinct basis , consider what aspect the same thing would have in yourself . and never make his difference with you in this matter , a reason to yourself of an hard judgment concerning him ; who can , you must consider , differ no more from us , than we do from him . beleive him , in the substance of what he said , to speak according to his present judgment . think how gradually and insensibly mens judgments alter , and are formed by their converse . that his circumstances have made it necessary to him to converse most for a long time , with those who are fully of that mind which he here discovers , that his own real worth must have drawn into his acquaintance the best and most valuable of them , and such for whom he might not only have a kindness , but a reverence ; and who , therefore , must have the more power and influence upon him ▪ to conform his sentiments to their own . we ourselves do not know , had we been , by our circumstances , led to associate and converse mostly with men of another judgment , what our own would have been . and they that are wont to discover most confidence of themselves , do usually but discover most ignorance of the nature of man ; and how little they consider the power of external objects and inducements to draw mens minds this way or that . nor indeed , as to matters of this nature , can any man be confident that the grace of god shall certainly incline him to be of this , or another opinion or practice in these matters ; because we find those that we have reason to believe have great assistances of divine grace are divided about them , and go not all one way . we may indeed be confident that had the same considerations occur'd to us which have , we should have been of the same mind and judgment that we are . but it is very supposable that some accidental occasions might possibly have happened , that might hinder our actual taking up such considerations , though the things to be considered were not unknown to us . and not that only , but that might prevent our knowing , even matters of fact , that have signify'd not a little to the determining our judgments that way which they now incline to . and i do particularly believe ( as i doubt not but god is graciously present with those that in the sincerity of their hearts have chosen to serve him in the way which the law prescribes so ) that if doctor st. had known what proofs there are of that same gracious presence , in these so much censured meetings , his thoughts would have been very different of them from what they are . i do not speak of proselyting men to a party , which i heartily despise as a mean and inconsiderable thing : but have known some , and heard of many instances of very ignorant and profane persons , that have been led , perhaps by their own curiosity , or it may be , by the perswasion of some neighbour or friend , to hear and see what was done in such meetings , that have ( through gods blessing , upon so despised means ) become very much reformed men , and ( for ought that could be judged ) serious and sincere christians . and whereas some , that have very prejudicial thoughts of all that frequent such meetings , may be apt to suspect all effects of that kind , to be nothing else but illusions of fancy , or a disposition ( at least ) to enthusiasm , or an artificial and industrious hypocrisie ; i am very confident that if the doctor had had the opportunity , frequently to observe and converse with such , as we have had , and heard the sobriety and consistency of their discourse , and seen the unaffected simplicity , humility , and heavenliness of their conversation , he could not have allow'd himself the liberty of such hard censures , but would have judged of many such persons as you and i do . upon supposition of all which , i make little question but it would have been very remote from him to wish that so many persons had rather lived in sin , and perished forever ; than have been brought to repentance and a good life , by being now and then at a separate meeting . so that for the substance of what he hath said against such meetings , we have reason to impute it to his judgment ; and ●is judgment to such circumstances , very much , as i have mentioned , that have led him the way he hath taken ; and not given him opportunity to know what might have begot a better opinion in him of the way which he opposes . but for the manner of his treating of his subject , that i impute to the prevalency of some present temptation ; and hope he did not express in that sermon his habitual temper . and am highly confident , notwithstanding what he hath said in it ; if it were in his power , we might even safely trust him to prescribe us terms , and should receive no hard ones from him . somewhat it is likely he was expected ( and might be urged ) to say to this business . and his own thoughts , being set a work , fermented into an intemperate heat , which it is to be hoped , will in time evaporate . if i may freely speak to you my own thoughts , he seems to deal in this business as one that forced himself to say somewhat . for though i apprehend he speaks his judgment , yet the expressing it in this time and manner he might regret . and because it might appear a becoming thing to him to seem earnest ; the temptation prevailed with him ( against his habitual inclination ) to supply with sharpness , the defect of reason ; which the poverty of the cause afforded not . for realy his reasonings are faint , unconcluding , and unlike doctor stillingfleet . so that if any expected this performance from him , one may think ( and this ought in some part to excuse him ) that , besides some little flourishes of his reading and wit , he seems only to have lent them his name . which however i pray you let still be of great value with you . and turn your displeasure into serious earnest praying for him , that his spirit may not be further harm'd ; that , amidst his many temptations , he may be delivered and preserved from being at all puft up or any way imbittered , and that so valuable a person be not lost , or in the least degree , rendred less useful to the church of god. and that all that know his more inward conversation may discern in his frequent savoury discourses , in his continued serious calling upon god in his family , in his readiness to do good , especially to the souls of men , in his aptness to condescend to those that are much beneath him , how great the efficacy is , of divine grace . and that , through the power of it , a great measure of wit , learning , applause , and secular advantages , may not only consist with vivid godliness , and sincere devotedness to the interest of religion , but contribute abundantly to the service and diffusion thereof in the world. i am very serious in this advice to you . nor , thanks be to god , have so low or profane thoughts of prayer ( which hath ever born so great a part in the religion of all times , nations , and sorts of men ) as to think it will signifie nothing . especially when the design of it is not mean and private , but such wherein all good men will unite . i little doubt but if ever there shall be good days , and an happy state of things on earth , a factious zeal for parties will become a contemptible thing : and all the discriminative accretions to religion , which are severally scandalous to all other parties except their own , who embrace any sort of them ( too probably for the sake of some secular interest or other which is hoped to be gratified and engaged thereby ) will be spontaneously quitted and abandoned by all parties from an over-powring sense and grateful relish of substantial religion it self ; i.e. entire devotedness to god and the redeemer , with the joyful expectation of the blessedness of the other world : and so all become one . but is this to be done while we sleep and do nothing ? or have we in our circumstances , any thing to do , by which we may hope to contribute so much towards it as by prayer ? by this means ( if men of sincere and pious minds , did with universal and abstracted aims , apply themselves to this great duty ) we are to reckon the blessed spirit of holiness , love , and peace , would be more and more drawn into consent . do you your own part herein , you will find your own present advantage by it : it will fill you with good thoughts , hopes , and expectations . the kindly benign influences whereof , will pleasantly qualifie and temper your spirit , and make you know how much more grateful an inhabitant that charity is , which thinketh no evil , beareth all things , believeth all things , hopeth all things , endureth all things , than frowardness , discontent , vexation , and anger , at any one that thinks and speaks otherwise , than you did expect or wish . insist upon such things in prayer , as wherein it may reasonably be expected good men shall generally agree with you . you have the more reason to expect being heard ; yea , and ought to hope the spirit of this person , whom you have taken such offence at , will be rescued out of temptation , and be drawn into full consent with you . for you have no cause to doubt , but that he hath those principles wrought into the temper of his mind , which need only resuscitation , that they may dispose him to union with the whole body of sober and serious christians of his own way , or of others , ( whensoever that can be seasonably endeavoured for ) upon more probable and hopeful terms than he hath proposed in this sermon . therefore be you serious and fervent in requests to this purpose , as you have that love to god and his church , which you profess ; and that value for this worthy person which i reckon you still ought to have : or ( if that can be fit to be added ) any kindness for sir , your affectionate servant , &c. since my writing these pages , i hear of answers to the dean's sermon ; which , in so remote a corner , i have had no opportunity to see : what is here written may therefore ( upon comparing ) be communicated , or suppressed , as shall be thought fit . and so i should take leave of you , but that it may be needful , whereas i have principally considered in these papers , the case of such as think it unlawful to joyn in the publick assemblies ; to add somewhat ( whomsoever it may serve ) in reference to their case that think otherwise . for to say the truth , this is here the more common case : and though the doctor believes they that frequent the separate meetings , do generally judge it unlawful to joyn in the publick ; howsoever it is with you , ( and it is likely the doctor speaks of what is more within the compass of his own knowledge , or theirs who inform him : ) it is with us in this part of this country quite contrary . and i may truly say , that in this place ( and others where i have sometimes occasionally been ) the generality of them who come to the other meetings do also attend the publick . now these may perhaps think themselves left under blame and may apprehend the doctors consequence is strong against them , [ that if occasional communion be lawful , constant communion must be a duty : ] which he no doubt , understands exclusively of any distinct way of communion . and if indeed they judge that consequence strong , i would fain know what hurt they can think it doth them ? why should any man be afraid of his duty ? or of the truth which makes it known ? and , if hereupon , they can , with the satisfaction of their own consciences , wave all other opportunities of worshipping god with others of his people , they have the less to do : and why should they complain who are satisfy'd ? but in short , either they apprehend such other additional means , a real necessary help and advantage to them , or they do not . if they do not , they have no cause to trouble themselves , nor to grudge that so much is said for others ; whose , for ought i know , may , as the doctor thinks , ( for i cannot make an estimate from this or that little spot ) be the much more common case . if they do , they have little reason to be concern'd about the doctors consequence : which i much wonder if he himself can think strong . it hath not , you see , been altogether overlook't in the foregoing discourse : and if any feel themselves wounded by it ; he is so great an achilles , that they may have their wound and healing from the same hand . for , as hath been noted from him in his preface to the irenicum , he seems plainly to intimate , that men have no charter , or grant of divine power , to make other conditions of church-communion than christ hath made . if so , then the conditions by which this way of communion is distinguished from the other , ( supposing they be lawful ) are still , in themselves , matter of liberty , not of duty : and so 't is left to the prudence of a christian to determine him ( as in all like cases ) this way or that ; as will make most for the common good , consistently with that of his own soul. that is sin or duty , which in this or that case , will do more hurt or good . there being no particular rule to guide a mans practice , he must have recourse to that general one : by which it may be my duty , upon some great reason , to do that , at one time ; which for as great reason , i ought not to do in a continued course . and it is highly commendable , when a christian understands the latitude which the law of christ hath left him ; is , in his own spirit , exempt from servile restraints , by other imagined bonds : and can with a generous liberty ( pure from base self-respects ) turn himself this way or that , as shall make most for the service of the ends he lives for . and when any accordingly use that liberty , 't is a fancy of none but half-witted persons , to think they must therefore addict themselves to this or that party . if a mans case come to be so stated , that he hath reason to apprehend it will do more good than hurt to others , that he own a sort of christians , who have particularly modified themselves , otherwise than they needed , by any divine injunction ( or by any that god hath empowr'd men to put them under ) by communicating with them under the common notion of christians , only , not as so modified : he doth but express the genuine complexion of a truly christian spirit . but he is not to do so in a continued course , if he find it will be a real damage to his own soul , in comparison of another way that he finds more edifying . perhaps if he will be religious only , after the mode of this or that party , his fare may be either too fine or too course for his constant diet . i may , besides my own inclination , drink a single glass of wine out of civility to one person , or of water , to another , when i am not , for any mans pleasure , to destroy my health by tying my self to drink nothing else . and whatever christian condescendingness , and goodness of temper may prompt a man to , who makes not what others do , but what they ought to do his rule and measure : they have least reason to expect much compliance from others , who bind themselves up within their own party , are enwrapt as leviathan in his scales , call themselves the church ( as many say here is christ , and there is christ ) and call all men separatists that will not be of their church . and perhaps they assume , and appropriate the name with no more pretence or colour , and with no better-sense , than if an humorsom company of men , should distinguish themselve from others , by wearing a blue or a yellow girdle , and call themselves mankind ! do not too many in our daies distinguish their church and christian communion , by things no more belonging to a church , or to christianity , than a girdle of this or that colour to humane nature ? and which no more qualify for christian society , than that doth for human ? if however , an ingenuous , free spirited man , out of respect to his present company , or for any other valuable reason , should in such a case put on a blue girdle , i shall find no fault with him . but if any should go about to pinch him too close with it , so as would be inconvenient to his ease and health , or oblige him to protest against the true humanity of all that neglect it . i doubt not he would throw it away with scorn . much less would he be a consederate with them that use it , if they professedly combine for the destruction of the rest of mankind that use it not , when many of them that refuse it apprehend it a real grievance . especially , when they that would impose it , live , with many of the rest , under the government of a just and sovereign prince , from whom they have no charter for their imposition , but who hath declared he will not have his subjects so impos'd upon . in sum , we are all indispensably oblig'd by our lord jesus christ , the sovereign prince and ruler of his church , to the substance of all christian ordinances . as to uninstituted modes thereof , we are free . and they that understand their liberty , may use or not use them as is more for their own , and the common good . they that understand it not , and think themselves under an obligation from christ not to admit questionable , devised additions into their worship ; they are not therefore to deprive themselves of the substantial ordinances of the christian religion , whereof there is no question . i shut up all with the words of the great apostle , rom. 14. 3. 4. one beleiveth that he may eat all things : another , who is weak , eateth herbs . let not him that eateth despise him that eateth not , for god hath received him . v. 13. let us not therefore judge one another any more : but judge this rather , that no man put a stumbling block , or an occasion to fall in his brothers way . finis . errata . page 2. l. 4. after may , r. by dependence on divine help , p. 3. l. 21. r. reverent , p. 6. l. 19. r. assemblies , p. 7. l. 27. r. supposes , p. 9. l. 2. r. one , l. 5. r. design , p. 13. l. 9. r. were , p. 22. l. 13. r. become , p. 25. l. 1. after according , r. to , p. 26. l. 23. after government , r. these words , as we suppose he means , blot them out in l. 24. p. 29. l. 24. r. separate , p. 33. l. 3. r. inclination , p. 34. l. 18. r. obliged , p. 36. l. 23. r. impracticable . notes, typically marginal, from the original text notes for div a44682-e160 * sermon on josh. 24. 15. the right use of that argument in prayer from the name of god on behalf of a people that profess it by john howe. howe, john, 1630-1705. 1682 approx. 102 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a44689) transcribed from: (early english books online ; image set 46385) images scanned from microfilm: (early english books, 1641-1700 ; 1425:6) the right use of that argument in prayer from the name of god on behalf of a people that profess it by john howe. howe, john, 1630-1705. [6], 56 p. printed for brabazon aylmer, london : 1682. reproduction of original in the union theological seminary library, new york. 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 prayer. puritans -doctrines. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2004-12 andrew kuster sampled and proofread 2004-12 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the right use of that argument in prayer from the name of god ; on behalf of a people that profess it . by john howe minister of the gospel . london , printed for brabazon aylmer , at the three pidgeons , over against the royal exchange in cornhil , 1682. the preface . no sort of men have ever pretended to religion , who have not allowed unto prayer a very eminent place in it . and so much a deeper , and more potent principle is religion , in the nature of man than reason , ( though both are miserably perverted , and infeebled ) that the former doth secretly prompt men ( especially in great distresses ) to pray , and expect relief by prayer , when the way wherein it is efficacious , cannot so well be explicated , or apprehended by the other . and as prayer hath ever been reckon'd a very principal part of religion . so hath intercession for others been wont to be accounted a very fit and proper part of prayer . in the general , prayer is most evidently , a duty of natural religion , a dictate of nature , which every man 's own mind suggests to him , or may be appeal'd to about it : ( should not a people seek unto their god ? ) whence that personated , eloquent patron of the christian cause , urging for the conviction of his heathen adversary , the common practice of people in their extremities , to lift up ( even untaught ) their hands and eyes to heaven , fitly sayes of it , vulgi iste naturalis est sermo , that they do herein , as it were , but speak the language of nature . now hereupon , the impression of that primitive law of nature , ( not quite worn out from the mind of man , even in this his very degenerate state ) to love our neighbours as our selves , doth as a natural instinct , secretly prompt us to pray for others , whom we cannot otherwise help , ( especially such to whom we have more peculiar obligations , who are in a more especial sense our neighbours ) as ( at least , in our last necessities ) we do for our selves . in which recourse to god , whether for our selves or others , we are led by a sense of our own impotency , and dependent state , from a deeply inward apprebension of a deity , that is ( as epicurus himself seems constrain'd to acknowledge concerning the idea of god , ) even proleptical , or such as prevents reason . so that we do not , being urg'd by the pinching necessity of the case , stay to deliberate , and debate the matter with our selves , how this course should bring relief , but do even take it for granted , that it may ; by an apprehension that is earlier in us , than any formal reasoning about it , and being prior to it , is also not supprest by it , but prevails against it , if there be any thing in reason objected , which we cannot so clearly answer . yet , when we do bring the matter to a rational discussion , we find that in our conception of god , we have the apprehension of so perfect , and excellent a nature , that we cannot suppose he should be mov'd by any thing foreign to himself , or that we can inform him of any thing he knew not before , or incline him to any thing , to which his own nature inclines him not . and therefore , that though the wise and apt course of his government over intelligent creatures requires that they should be apprehensive of their own concernments , ( whether personal or that belong to them as they are in communities , ) and pay a solemn homage to his sovereign power and goodness , by supplicating him about them , yet that if he hear their prayers , it must not be for their sakes , but his own . therefore also , it cannot upon strictest reasoning , but seem most dutiful to him , and hopeful for our selves , that our prayers should be conceiv'd after such a tenour , as may be most agreeable unto that apprehension . the holy scriptures , and the divine spirit do both aim at the recovery of apostate man , and the repairing the decayes of his degenerate nature , and do therefore ( besides what was necessary to be added ) renew the dictates of the law of nature , the one more expresly representing them , the other impressing them afresh , and reimplanting them in the hearts of all that are born of god. therefore that external revelation of the mind and will of god doth direct , and his blessed spirit ( which is pleased to be in all his children the spirit of grace and supplication , ) doth inwardly prompt them , not only to pray ( in reference to their single and common concernments ) but to form their prayers after this tenour ; which is to be seen in their so frequent use of this argument in prayer , from the name of god. whereupon , in a time when we are so much concern'd , to be very instant in prayer , not only each of us for himself , but for the body of a people , upon whom that holy name is called . i reckon'd it seasonable to shew briefly the import and right use of this argument ; and to that purpose have taken for the ground , the following text of scripture . jer . 14. 21. do not abhorr us for thy names sake . where we have a petition and the argument enforcing it . 1. a very serious petition , or a deprecation of the most fearful evil imaginable . do not abhor us . the word doth not meerly signifie abhorrence but disdain . a displeasure prevailing to that degree , and so fixed , as to infer rejection , even from a just sense of honour . so some of the versions read , reject us not , or cast us not forth , as we would do what ( or whom ) we despise and scorn to own ; as if it were feared the holy god might count it ignominious , and a reproach to him , to be further related to such a people , and might even be ashamed to be called their god. ( and consequently that the following argument is used not without some suspence of mind , and doubt lest it should be turn'd against them , whereof more hereafter . ) here it is imply'd , 1. to be no impossible thing that god should reject with abhorrence a people once his own , or that have been in peculiar , visible relation to him . prayer is conversant about matters of divine liberty , i. e. that are not known to us to be already determined this way or that ; but that may be , or may not be , as he pleases , and sees fit ; consistently with the settled course and order of things , not about things that he had before made ordinarily necessary , nor about things that are simply , or in ordinary course impossible . in the former case prayer would be needless , in the latter , to no purpose . we do not pray that the sun may rise to morrow at the usual hour , or that the sea may ebb and flow , nor that they may be prevented of doing so . ( but we must distinguish such necessity and impossibility from a meer certainty that things shall either be , or not be . ) we are to pray in the present case , with a deep apprehension that this is perfectly a matter of liberty with the great god , and that as he took such a people to be his , of meer good pleasure , so it depends wholly upon his meer pleasure , that he continues the relation , when he might abandon and cast them off . it is further imply'd , 2. that the more serious and apprehensive among such a people , do understand it ( at sometimes more especially ) a thing very highly deserv'd , that god should abhor and reject them . the deprecation is a tacit acknowledgment , that the deprecated severity was reasonably to be feared , not only from sovereign power , but offended justice . this is indeed exprest in the next foregoing words . we acknowledge , o lord , our wickedness , and the iniquity of our fathers : for we have sinned against thee , do not abhor us . &c. so that this ought to be the sense of the supplicants in the present case , that they are herein perfectly at mercy , that if they be heard 't is undeserv'd compassion , if they be rejected 't is from most deserved displeasure . and if it were not exprest , yet the supplication must be understood to imply it . for when the great god hath vouchsafed to limit his sovereign power , and antecedent liberty by his promise and covenant , such a prayer were it self reflecting , and an affront , if it should proceed upon a supposition , or but intimate , that he should ever be inclin'd to do such a thing , without an excepted cause . such as that his rejecting them upon it , might consist with his being faithful to his word . when he values himself so much upon his faithfulness , and seems even to lay his very godhead upon it . as those strangely emphatical words import . deut. 7. 9. know therefore that the lord thy god , he is god , the faithful god , which keepeth covenant and mercy with them , that love him , and keep his commandments , to a thousand generations ; ( implying that he would even yield himself not to be god , if he did not in all points vindicate and demonstrate his faithfulness . ) nor indeed do we properly crave for any thing , but we therein disclaim a legal right to it , and acknowledge it to be rightfully in his power , to whom we apply our selves , to grant or deny , we make demands from justice , and are supplicants for mercy ▪ and with this sense the spirits of holy men have abounded , when they have taken upon them to intercede in the like case , as we see dan. 9. 7. o lord , righteousness belongeth unto thee , but unto us confusion of faces , as at this day . &c. and to the same purpose , ezra 9. nehem. 9. at large , and in many other places . q. d. our only resort , o lord , is to thy mercy . thou mightest most justly abhor and abandon us , and say to us , loammi , ye are none of my people , but in the multitude of thy tender compassions and mercies , do it not . it is again further to be collected , 3. that this is a thing which holy and good men do most vehemently dread and deprecate , viz. that god should thus abhor and reject a people so related to him . 't is that which the very genius , and spirit of holiness , in the sincere , regrets beyond all things for themselves . they have taken the lord to be their god , for ever and ever ; their hearts have been attempered to the tenour and constitution of an everlasting covenant , which they entered with no design , or thought of ever parting ; but that it should be the ground of an eternal relation . and the law of love written in their hearts , prompts them to desire the same thing for others too ; especially such to whom they have more especial endearing obligations ; and ( if it were possible ) that the whole body of a people to whom they are themselves united , might all be united to god upon the same termes , even by the same vital and everlasting union ; and therefore also , that same divine , and soul-enlarging love , being a living principle in them , makes them have a most afflicting sense of any discerned tendencies to a rupture , and separation that might prevent , and cut off the hope of his drawing still more and more of them into that inward living union , and inter-course with himself . these things it may suffice briefly to have noted from the petition in the text. that which i principally design'd , is what we have next coming under our view , viz. ii. the argument brought to enforce it ; for thy names sake . about which , what i shall observe , shall be with special reference to the case which the prophet refers unto , in his present use of it . viz. that in praying for a people professing the name of god , that he would not reject and cast them off , the fit and proper argument to be insisted on is that from his own name . ( see verse 1. 9. ) and here it will be requisite , 1. to have some very brief consideration of this argument in the general : though 2. we principally intend to treat of it , as it respects this present case . 1. in the general , we are to consider both what the name of god in it self imports , and what is signifi'd by using it as an argument in prayer . and , ( 1. ) as to what is imported by the name of god , in it self considered . we shall not trouble this discourse with the fancies of the rabbins ; of whom yet one very noted , soberly , and plainly tells us the name of god is wont to signifie his essence and truth , though the instance he gives shewes he means it of the nomen tetragrammaton ( the name jehovah ) which indeed more eminently doth so . to our purpose it is obvious , and sufficient , to note , that by his name , more generally , is signified both the peculiar excellencies of his nature , and being , which are himself , as the use of a mans name is to notifie the man. so when he is pleased himself to proclaim his own name , thus it runs ; the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin . &c. exod. 34. 6 , 7. and again , that by his name is meant his glory , and most especially the honour , and reputation of his government . for so too , a mans name signifies his fame and repute in the world ( as they whom our translation calls men of renown , gen. 6. 4. the hebrew text sayes only , ( but plainly , meaning the same thing , ) they were men of name . ) and if he be a publick person , a prince , and ruler over others , it must more peculiarly signifie his reputation and fame as such . thus moses designing to celebrate the unexceptionable equity , and awful majesty of the divine government , begins thus ; because i will publish the name of the lord : ascribe the greatness unto our god. he is the rock , his work is perfect , for all his wayes are judgment . deut. 32. 3 , 4. 2. as an argument used in prayer , it may accordingly either signifie the principle from which it is hoped and requested he should do what we desire , or the end for which . for as his name signifies his nature , which himself hath taught us primarily to conceive under the notion of goodness , mercy , love , in that forementioned exod. 34. 7. and 1 joh. 4. 16. so when we pray he would do this or that for his names sake , the meaning may be , that we request he would do it for his mercies sake , even in compliance with himself , and as it were to gratifie his own nature , which ( as nothing is more godlike ) is wont to be delighted in acts of goodness toward all , of compassion and mercy to the miserable , and of special favour to them that more peculiarly belong to him . and again , as his name signifies his glory , and principally the honour and reputation of his government ; so when we pray he would do this for his names sake , we further must be understood to mean , we desire he would do it to prevent his own dishonour , to augment his glory , and further to recommend himself to the world . and i conceive it must be meant in both these senses taken together , viz. that we pray he would do this , or that , both from himself , and for himself , from his goodness , ( or indeed the general perfection of his nature , ) and for his glory , and that he may represent himself such , as he truly is : but some circumstances in the coherent verses ( afterwards to be particularly noted ) seem to intimate that the honour and dignity of his government is here more directly meant . his glory is indeed the end which he cannot but design in all that he does . for inasmuch as he is said to do all things according to the counsel of his will ; eph. 1. his will must be principally of the end , which is ever the highest and most excellent good , and that can be no other than himself , and that only as he is capable of greatning himself by his own action ; which cannot be in respect of intrinsick excellency , that being already perfect and capable of no addition , therefore it must be in point of glory , and reputation only . and so , as it is said , having no greater to swear by , he sware by himself ; heb. 6. so having no greater to act for , it is most just , and most worthy of him , and but a god-like owning of himself , to act only to and for himself . and then whereas , having this constant , just and holy will , he doth all things according to counsel in pursuance of it , it must signifie that he ever takes the aptest , and most proper methods for the advancing of his own glory . the choosing the fittest and most suitable means to a fore-resolved end , being the proper business and design of consultation . though that be spoken of god but allusively , and after the manner of men , who by slow degrees , and by much deliberation arrive to the ( very imperfect ) knowledge of things , which at one view he perfectly beholds from all eternity . but also how the great god designs his own glory in all that he doth , we must take great care , be duly and decently understood . it were low and mean to think that the design of his mighty works , and accurate dispensations is only that he may fill mens minds with wonder , be highly thought of , admired , and celebrated in the world , which even a wise , and vertuous man would think an end much beneath him . but the glory of his name must be understood to be primarily an objective glory , that shines with a constant , and equal lustre in all his dispensations , whether men observe , or observe it not . and shines primarily to himself , so as that he hath the perpetual self-satisfaction of doing as truly becomes him , and what is in it self reputable , worthy of him , and apt to approve it self to a right mind , ( as his own ever is ) let men think of his wayes as they please . thus it was in his creating the world , when he had not yet made man , nor had him to look on , as a witness and admirer of his other glorious works , it was enough to him to be self-pleased that he saw them to be good , and that they had his own most just and complacential approbation . nor is he less pleased with himself , in his governing the world , than he was in the making of it . as also good men , by how much the more they excel in goodness , have herein the greatest resemblance and imitation of god , doing good for goodness sake , and pleasing themselves with the lustre and beauty of their own actions , shining to their own mind , and conscience , and their discerned conformity to the steady rules of righteousness ; without being concern'd , whether perverse and incompetent judges approve , or disapprove them . though also , because the blessed god delights in propagating blessedness , and imparting it to his intelligent creatures , he is pleased in recommending himself , so far , to their estimation and lōve , as is necessary to their own felicity , wherein also he doth as it were but enjoy his own goodness ( as his felicity can only be in himself ) and is pleased with the self-satisfying beauty , pleasantness , and glory of it . yet further also we are to consider that though it be most sutable to the majesty , and the independent , self-sufficient fulness of god , to take pleasure only in the real goodness , excellency , decency , and glory of whatever he is , and doth . yet it belongs to , and becomes the dutiful affection of his people towards him , to be deeply concern'd , how he is thought and spoken of in the world . dishonourable reflections upon him are therefore as a sword in their bones . what cannot hurt him , ought to wound them . which dutiful love also cannot but make them highly covet that his name might be known , and renowned all the world over , knowing that the reproach that is no real damage , is a wrong to him ; and that universal praise is his right , though it cannot be an advantage . and this love to his name they cannot more fitly express , than in praying to him . and here we are further to note that this argument , thus generally considered hath , when we use it in prayer , a twofold aspect , i. e. we are to consider it as an argument both to god , and to our selves . to god , as whereby we expect to prevail with him to hear our prayers . to our selves , as whereby we are to be urg'd , and excited to pray with the more importunity , and confidence , so as not to faint in prayer . thus much as to what is more general . we are now 2. to consider it in reference to this present case . where we are to shew , ( 1. ) how the name of god may be understood to be concern'd , in his abhorring , so as to forsake a people more peculiarly related to him . ( 2. ) the fit and right use of this argument in deprecating his doing so . 1. how the name of god may be understood concern'd in this matter . taking his name to signifie not only his nature , and the attributes of his being themselves , but also the glory and lustre of those his attributes , especially , which are to have a more principal exercise , and demonstration in the course of his government over mankind , and more particularly , over such a select , peculiar people . it may seem greatly to reflect upon those his governing attributes , and detract from the glory of them , and consequently to lessen the honour and dignity of his government , if having taken such a people into near , and peculiar relation to him , he should grow into that dislike of them , as at length , quite to reject and cast off them , as if he now disdain'd the relation . that such a contemptuous rejection of this people is the thing here deprecated by the prophet , is evident ( besides what hath been noted of the true import of the word rendred abhor , ) from other expressions in the context , that plainly speak this very sense , and shew this to be the matter about which he was so deeply concern'd . hast thou utterly rejected judah ? hath thy soul loathed zion ? ver. 19. and then presently is added ( to the same sense ) do not abhor us , &c. as when a mans heart is full of a thing , and the sense of it abounds , he varies expressions , and from the abundance of the heart , as from a fountain , the matter streames from him several wayes . his iterations , and varied formes of speech to the same purpose , shew what urg'd him , and about what his mind was engaged and taken up . 't is plain that , at this time , that which this holy man was in this agony for , was not a lighter , temporary anger , but so settled a displeasure , as upon which a final rejection was likely to ensue . and he apprehends the name of god to be concern'd in it . which it appears also lay with great weight upon his spirit , our iniquities testifie against us , but do thou it ( i. e. save us , as afterwards ) for thy names sake . verse 7. and again , ( verse 9. ) thou , o lord , art in the midst of us , and we are called by thy name ; leave us not . which also shewes how he understood it to be concern'd , viz. as the great god was not only the common ruler of the world , but a governour over them , in a way , and upon termes that were very peculiar , viz. by covenant and compact . such whereof the nuptial contract , is the usual resemblance ; by which the related persons mutually pass into each others right , and whereupon , the inferiour person in the relation takes the name of the superiour , as isa. 4. 1. we will eat our own bread , and wear our own apparel , only let us be called by thy name . so the great god entering that covenant with a people ; [ i will be your god , and you shall be my people , ] speakes of himself as conjugally related to them . thou shalt be called by a new name , which the mouth of the lord shall name . thou shalt also be a crown of glory in the hand of the lord ; and a royal diadem in the hand of thy god. thou shalt no more be termed , forsaken ; neither shall thy land any more be termed , desolate : but thou shalt be called hephzi-bah , and thy land beulah : for the lord delighteth in thee , and thy land shall be married . isa. 62. 4. thy maker is [ thine husband . ] isaiah 54. 5. who being the governing relative , the phrase of being called by his name imports the agreed , voluntary subjection of such a people to his government , and his vouchsafing to be their governour , upon the special termes of his own covenant , whereupon another prophet , pleading for his special favour , and protection unto this people , against their heathen adversaries , uses this phrase . we are thine , thou never barest rule over them , they were not called by thy name . isa. 63. 19. therefore this prophet understood his name to be concern'd , if he should reject them , as it signifi'd his honour and reputation as their governour by covenant , which further appeares by the immediate connection of these words do not abhor us for thy names sake , with those that next follow , do not disgrace the throne of thy glory : remember break not thy covenant with us , q. d. thou hast covenanted to be our governour , and hast erected , accordingly , thy glorious throne among us . how canst thou sustain , or endure to break thy covenant , and dishonour thy own throne ! to draw a disreputation upon thy government ; or cast a dark shadow upon those famed excellencies , which were wont to recommend thee in the sight of all nations as the best ruler that ever people had ; and might make the sons of men apprehend it the most desirable thing in all the world to be , on the same terms , under thy government ! particularly of his attributes that have more special relation to his government , such as these may seem ( and have been apprehended ) liable to be reflected on in this case . 1. his power , as if he had designed to do some great thing for them , which he could not bring about , and therefore he casts them off , and will seem no further concern'd for them . or as if his power were confin'd within such limits , that it would suffice him to destroy them once for all , but not constantly to preserve and prosper them . so when god threatned to smite his people israel with the pestilence , and disinherit them . ( numb . 14. 12. ) moses urges on their behalf , then the egyptians shall hear it , ( for thou broughtest up this people in thy might from among them ) and they will tell it to the inhabitants of this land : for they have heard that thou , lord , art among this people , that thou lord art seen face to face , and that thy cloud standeth over them , and that thou goest before them , by day-time in a pillar of a cloud , and in a pillar of fire by night . now if thou shalt kill all this people , as one man ; then the nations which heard the fame of thee will speak , saying , because the lord was not able to bring this people into the land which he sware unto them , therefore he hath slain them in the wilderness . ( verse 13. 14 , 15 , 16. ) q. d. that thou hast peculiarly own'd them , and concern'd thy self for them cannot be hid . it hath made a great noise in the world , and been the common talk of all nations , and made a more special impression of awe and terrour upon the egyptians ( against whom thou first tookest part with them ) that thou wast usually seen face to face among them , that most extraordinary tokens of a divine presence , the miraculous pillar of a cloud by day , and of fire by night , were constantly afforded them . there is no coming off ( so far and so openly hast thou been concern'd for them ) but this construction will be made of it , that though very great difficulties have been overcome for them , there was a prospect of yet greater , that could not be overcome , and therefore , that whereas less power was required to make a present end of them , thou didst rather choose to do that . and this consideration seems sometimes to have weigh'd much with god himself , as we find he is brought in speaking deut. 32. 26 , 27. i said i would scatter them into corners , i would make the remembrance of them to cease from among men ; were it not that i feared the wrath of the enemy , lest their adversaries should behave themselves strangely , and lest they should say our hand is high , &c. whence also 2. his wisdom must , by consequence , be exposed too ; that this was not foreseen , and considered , when he first undertook their conduct , and espoused their interest . 3. his goodness and benignity , his propensity to do good , and bestow favours , that it was not so unexhausted a fountain as might seem sutable to a god ▪ and to him , whom his wonderful noted acts of favour towards that people , had made to be vogued among the nations as the only one . 4. his clemency , and unaptness to be provok't . the great commendation of rulers . who ought to be legum similes , as little mov'd with passions , as the lawes they govern by . a thing especially to be expected in a divine ruler , and most agreeable to the serenity of the nature of god. according not only to what men are commonly wont to apprehend of his nature , but what he had been pleased to declare of himself , as is alledged numbers 14. 17 , 18. let the power of my lord be great ( intimating that to appear hurried with passions would seem an un-god-like impotency ) and 't is added , according as thou hast spoken , saying the lord is long-suffering and of great mercy , &c. whereupon therefore 5. his sincerity , another great excellency in a governour , seemes liable to be suspected too . that he should not be what he seem'd , had given out of himself , or was taken , at least , to be the import and signification of his former dispensations . which is the scope of moses's reasoning , exod. 32. 12. wherefore should the egyptians speak and say , for mischief did he bring them out , to slay them in the mountains , and to consume them from the face of the earth ? as if he had said , why shall the egyptian enemy have occasion to apprehend , that god did only hide mischievous intentions towards this people , under an appearance and shew of kindness to them ; that he only drew them hereby to trust in him , and commit themselves to his care and protection that he might , when he saw his time , the more please and as it were sport himself in having deceiv'd them , and in disappointing and destroying them . that therefore the god of israel was not such a one as he seem'd willing to be thought , nor a relation to him so covetable a thing . or else 6. his constancy , and faithfulness to himself . he may be thought in this case more mutable , and unsteady in his own designs than is worthy of a god. even balaams notion of the deity could not allow him to think either , first , that as a man he could ly , or next , that as the son of man he could repent . numb . 23. the former he thought not agreeable to the sincerity , nor the latter to the constancy which he reckon'd must belong to the nature of god. that he should appropriate a people to himself , remarkably own them by a long-continued series of eminent favours ; and at length seem to grow weary of them , and his own design , and throw them off ! how un-godlike a levity doth this seem to import ? and how contrary to the encouragement which we sometimes find given to such a people , even from the regard he would have to his own name in this respect , the lord will not forsake his people , for his great names sake : because it hath pleased the lord to make you his people . 1 sam. 12. 22. 7. his righteousness in reference to his promise and covenant with such a people , or his faithfulness unto them . for , as considering only his purpose , and his having begun a design , his pursuing of it is but faithfulness ( or a being true ) to himself and his own design ; so when his purpose hath exprest it self in a promise to a people ; to make it good is to be faithful and true to them . and is therefore a part of righteousness , his promise having created a right in them to whom he made it . by his purpose he is only a debtor to himself , by his promise he is a debtor to them too . upon this account his name seems liable to be reflected on , if he should reject such a people . as the words following the text intimate . do not abhor us for thy names sake , do not disgrace the throne of thy glory , break not thy covenant with us . and such is the import of moses's plea , numb . 14. 16. because the lord was not able to bring this people into the land [ which he sware ] unto them , therefore he hath slain them in the wilderness . which pleading of his he himself also recites deut. 9. 28. with little variation ; and implies in it , that if god should reject this people , it would turn greatly to the prejudice of his name and repute in the world , in respect of his truth and fidelity which made so great a part of his name and glory . that in his anger he neither regarded his word , nor his oath . no bond was sacred with him . than which , what could make a prince more inglorious , and infamous ? and how gladly would those more implacable enemies out of whose hands he had rescued this people , catch at such an occasion of traducing , and defaming him ! we see then how the name of god , may appear concern'd in this matter . it seems indeed in all these respects very deeply concern'd , and much exposed to obloquy , if he reject such a people . though if he should , it can never be , but upon such termes , as that all that can be objected , will appear to be but groundless cavil , and calumny , and admit of easie answer as we shall see anon . in the mean time , while the matter admits of any hope , we are 2. to shew the fitness and right use of this argument for the preventing of it . we are indeed manifestly to distinguish these two things . the general fitness of this argument to be used , and wherein stands the fit and due use of it . as any thing else , though in it self very fit to be used for such and such purposes ( as meat and drink , for instance , or learning , or speech ) may yet notwithstanding be used very unfitly . therefore we shall speak to both these severally , and shew . 1. how fit an argument this is to be insisted on in prayer , even to the purpose we are now speaking of . 2. what is requisite to the due and right use of it to this purpose . 1. that it is in it self an argument very fit to be insisted on in prayer , to this purpose , or to any other in reference whereto 't is fit for us to pray , is most evident ; for it is most likely to prevail with god , being an argument taken from himself , and most fit to move and affect us ; for it hath most weight in it . and we ought in prayer as much as is possible , to conform our minds to gods. so as not only to pray for the things which we apprehend him most likely to grant , but upon the same grounds , and with the same design , which he must be supposed to have in granting them , and that there be but one end and aim common to him and us . vve are told that if we ask any thing according to his will he heareth us . john 5. 14. this is to ask according to his will , in the highest and most certain sense . for the first and most fixed object of any will whatsoever is the end : of any right will , the best and most excellent end , which can be but one . the divine will we are sure , is ever right , and must so far as it is known be directive , and a rule to ours . concerning the end it is most certainly known , he doth all things ( as he made all things ) for himself . concerning the meanes and way to his end , we are often ignorant , and in doubt ; and when we are , we then are to will nothing but upon condition , that it will conduce to the great and common end of all things , and do interpretatively , retract and unpray every petition in the very making it , which shall be really repugnant thereto . nothing can move god besides . he is eternally self-mov'd . our attempt will be both undutiful , and vain , if we suffer our spirits to be engag'd , and mov'd by any thing which will not be a motive unto him . therefore no argument can be fit besides this , for his own name , or that cannot be reduc't to it . but the fitness of this argument may be more distinctly shewn and discerned from the following considerations viz. that it is most sutable 1. to the object of prayer ; the glorious ever-blessed god. to whom it belongs as the appropriate , most incommunicable prerogative of the godhead to be the last , as well as the first , the alpha , and the omega ; the end , as he is the authour of all things . of whom , and through whom , and to whom all things are ; and unto whom must be all glory for ever . rom. 11. 36. so that to pray to him that he would do this or that , finally and ultimately for any thing else than his own name ; is humbly to supplicate him that he would resign the godhead ; and quit his throne to this , or that creature . 2. to the right subject of prayer , considered whether according to its original , or renewed state. according to primitive nature , or renewing grace . to primitive nature , which was no doubt pointed upon god as the last end . otherwise a creature had been made with aversion to him , and in the highest pitch of enmity and rebellion . since there can be no higher controversie than about the last end . and to renewing grace , the design whereof , as it is such , can be no other than to restore us to our original state. to bring us back , and state us where , and as we were , in that absolute subordination to god that was original and natural to us . vvhich therefore stands in repentance towards god , as our end , and faith in our lord jesus christ , as our way , wherein alone we can acceptably return and render our selves back unto him . we through the law are dead to the law , being humbled , broken , macerated , mortifi'd by it , we are become dead to it , exempt from its execrating condemning power and dominion , that we might live to god. gal. 2. 19. that a new divine life and nature might spring up in us , aiming at god , tending and working intirely , and only towards him . have been reduc't to a chaos , to utter confusion , or even brought to nothing , that we might be ereated anew , with a reimplanted disposition to serve the ends and purposes for which we were first made . and therefore are to yield our selves to god as those that are alive from the dead . rom. 6. 13. i. e. ( as verse 11. ) alive to god through jesus christ. in him we are created to good workes ( that are principally to be estimated from the end ) which god had before ordained that we should walk in them . ephes. 2. 10. thus we are reconcil'd to god. the controversie is taken up , which was about no lower thing than the deity . who should be god , he or we . whether we should live and be for our selves , or him . if any man be in christ , he is a new creature , old things are past away , behold , all things are become new ; and all things are of god , who hath reconciled us to himself by jesus christ. 2 cor. 5. 17 , 18. hereupon this is , in prayer , the only proper genuine connatural breath of the new creature , the most inward habitual sense of a devoted soul to thee , o lord , be all things , mayest thou ever be the all in all . let the creation and all things be nothing , otherwise than in thee , and for thee ! 3. to the mediatour in whose name we pray . who never undertook that part of mediating between god and us , with a design to alienate , and give away from god the natural rights of the godhead ; but to assert them to the highest , to repair unto god , and expiate by his blood the encroachments we had made upon them , and provide we might do so no more . that we might be forgiven what was past , and be dutiful and subject for the future . his principal design was to salve the injur'd honour and dignity of the divine government , and to reconcile therewith our impunity , and felicity , to make them consist . he was therefore to redeem us to god by his blood , rev. 5. 9. how immodest , and absurd a confidence were it , for any to make use of the mediators name in prayer against his principal , and most important design ? 4. to the spirit of prayer who , we are told rom. 8. 27. makes intercession for the saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vve read , according to the will of god , but no more is in the text than according to god. i. e. in subserviency to him , and his interest , so as that in prayer , by the dictate of that spirit , they supreamly mind the things of god , and are most intent upon his concernments , and upon their own only in subordination to his . as it may well be supposed his own spirit will be true to him , and not act the hearts which it governs , otherwise ; and that the prayers that are from himself , and of his own inspiring , will be most entirely loyal , and import nothing but duty and devotedness to him . 5. to the most perfect model and platform of prayer , given us by our lord himself . in which the first place is given to the petition hallowed be thy name , and the two next are about gods concernments , before any are mentioned of our own . so that the things we are to desire , are digested into two tables , as the decalogue is containing the things we are to do and those that respect god ( as was sit ) set first . 6. to the constant 〈◊〉 of the prayers of holy men in scripture . vve have seen how earnestly moses presses this argument in the 〈◊〉 places , exod. 32. and numb . 14. and so doth samuel express his confidence in it , when he promises , upon their desire , to pray for the trembling people of israel . 1 sam. 12. 22 , 23. the lord will not forsake his people [ for his great names sake ] because it hath pleased the lord to make you his people . moreover as for me , god forbid that i should sin against the lord , in ceasing to pray for you . and this was a pair whom god hath himself dignifi'd as persons of great excellency in prayer , and whose prayers he would have a value for , if for any mans . though moses and samuel stood before me , &c. jer. 15. 1. thus also doth joshua insist , upon occasion of that rebuke israel met with before ai josh. 7. 8 , 9. o lord , what shall i say , when israel turneth their backs before their enemies ? for the canaanites , and all the inhabitants of the land shall hear of it , and shall environ us round , and cut off our name from the earth : [ and what wilt thou do unto thy great name ? ] and so doth daniel plead ( one of a famous triad too , of potent wrestlers in prayer . ezek 14. 14. ) o lord hear , o lord forgive , o lord hearken and do : defer not for thine own sake , o my god ; for thy city and thy people [ are called by thy name ] dan. 9. 19. 7. to the highest example and patern of prayer ( fit to be mentioned apart ) our lord himself . vvho , in some of his last agonies , praying father save me from this hour , represses that innocent voice . but therefore came i to this hour , and addes father glorifie thy name . joh. 12. 27 , 28. intimating that the summe of his desires did resolve into that one thing , and contented to suffer what was most grievous to himself that so that might be done which should be finally most honourable to that great name . 8. to the design and end of prayer , which is partly and principally to be considered as an act of worship , an homage to the great god , and so the design of it is to honour him . and partly as a meanes , or way of obtaining for our selves the good things we pray for , which therefore is another ( but an inferiour ) end of prayer . whether we consider it under the one notion , or the other , or propound to our selves the one or the other end in praying ; 't is most agreeable to pray after this tenour , and to insist most upon this argument in prayer . for first , do we intend prayer as an homage to the great god , and to give him his due glory in praying to him . how fitly doth it fall in with our design , when not only our praying it self but the matter we chiesly pray for have the same scope and end . we pray that we may glorifie god. and the thing we more principally desire of him in prayer , is that he would glorifie himself , or that his name be glorified . and square all other desires by this measure , desiring nothing else but what may be , ( or as it is ) subservient hereto . and secondly , if we intend and design any thing of advantage to our selves . we can only expect to be heard , and to obtain it upon this ground . the great god deales plainly with us in this , and hath expresly declared that if he hear , and graciously answer us , it will only be upon this consideration , as is often inculcated , ezekiel 36. 22. therefore say unto the house of israel , thus saith the lord god , i do not this for your sakes , o house of israel , but for mine holy names sake , and i will sanctifie my great name , which was profaned among the heathen , and again , not for your sakes do i this , saith the lord god , be it known unto you ; be ashamed and confounded for your own waies , o house of israel . verse 32. this every way then appears a most fit argument to be insisted on in prayer ; and to this purpose as well as to any other . many of the instances mentioned from scripture , having an express and particular reference to this very case , of praying for a people related to god , and upon whom his name was called . it remaines then to shew 2. what is requisite to the right and due use of this argument unto this purpose . where we may summe up all in two words , sincerity and submission . the former whereof belongs to this case in common with all others , wherein we can use this argument , or ( which is all one ) wherein we can pray at all . the other hath somewhat a more peculiar reference to this case considered apart by it self . and indeed that the one and the other of these are requisite in the use of this argument , are both of them corollaries from the truth it self we have been hitherto insisting on , and that have the very substance and spirit of it in them . for if this be an argument fit to be used in prayer at all , it is obvious to collect , that it ought to be used with great sincerity in any case , and with much submission , especially , in such a case as this . 1. it is requisite we use this argument with sincerity . i. e. that we have a sense in our hearts correspondent to the use of it , or that the impression be deeply inwrought into our spirits of the glorious excellency of the name of god. so as it be really the most desireable thing in our eyes , that it be magnifi'd and rendred most glorious whatsoever becomes of us , or of any people or nation under heaven . many have learnt to use the words for thy names sake , as a formula , a plausible phrase , a customary , fashionable form of speech , when first , there is no inward sense in their hearts that doth subesse , lies under the expression , so as that with them it can be said to signifie any thing , or have any meaning at all . or , secondly , they may have much another meaning from what these words do import , a very low self-regarding one . as when in praying for a people that bear this name , of whom themselves are a part , these words are in their mouths , but their hearts are really solicitous for nothing but their own little concernments , their wealth , and peace , and ease , and fleshly accommodations . apprehending a change of religion cannot fall out among such a people , but in conjunction with what may be dangerous to themselves in these mean respects . whereupon it may fall out that they will pray earnestly , cry aloud , be full of concern , vehemently importunate , and all the noise , and cry mean nothing but their own corn , wine , and oile . they mention the name of the lord , but not in truth . it appeares the servants of god in the use of this argument have been toucht in their very soules with so deep and quick a sense of the dignity and honour of the divine name , that nothing else hath seem'd considerable with them , or worth the regarding besides . as in those pathetic . expostulations , what wilt thou do to thy great name ? what will the egyptians say ? &c. this alone , apart from their own concernments , was the weighty argument with them . for it weighed nothing with moses on the contrary , to be told , i will make of thee a great nation . to have himself never so glorious a name , to be spread in the world and transmitted to all after ages as the root and father of a mighty people , was a light thing in comparison of the injury and disreputation that would be done to gods own name , if he should desert or destroy this people . or , thirdly , they may have a very wicked meaning . the name of god may be invok't , religious solemnities used as a pretence and colour to flagitious actions . in nomine domini — &c. most execrable villanies have been prefac't with that sacred adorable name . as when a fast was proclaim'd , but a rapine upon naboths vineyard was the thing design'd . and the awful name of god was indifferently used in prayer and in perjury to serve the same vile purpose . in which soever of those degrees this venerable name is insincerely mentioned , we ought to account a great requisite is wanting to a right use of it as an argument in prayer . and should consider both the absurdity and the iniquity of our so misusing it . 1. the absurdity , for who can reasonably think him capable of hearing our prayers , whom at the same time he thinkes incapable of knowing our hearts ? am i consistent with my self when i invocate , worship , trust in him as a god , whom i think i can impose upon by a false shew ? is it likely , if i can deceive him , that he can help and succour me ? 2. the iniquity . for this can be no low ( though it be not the peculiar ) sense of taking the name of the lord our god in vain . and we know with what awful words that great precept is inforced . the lord will not hold him guiltless that taketh his name in vain . nor can any man devise to put a greater affront upon him than to approach him with insincerity . for it is to use him as a senseless idol , and signifies as if i counted him as the vanities of the gentiles , one of their inanimate or brutal gods ; denies his omniscience to discern , and his justice and power to revenge the indignity , all at once . and what now is to be expected from such a prayer wherein i both fight with my self and him at the same time . with my self , for the same object that i worship , i affront in the same act , and with him ; for my worship is but seeming and the affront real . such a disagreement with my self were enough to blast my prayer . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the man with two soules , jam 1. the double-minded man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unstable ( inconsistent with himself the word signifies ) and let not such a man think saith the apostle , that he shall receive any thing of the lord. much more when his prayer is not only not acceptable to god , but offensive . and by which he is so far from pleasing , that he provokes . it is then of unspeakable concernment to us in the use of this argument , that we well understand our selves . let us search our hearts . and see that we mean as we speak , that we do not pretend a concernedness , and zeal for the name of god , when he that knowes all things , knowes that we lye ; and that we do but flatter him with our mouth , and lye unto him with our tongues when our heart is not right with him . psal. 78. 36 , 37. that we do not seem to be in great perplexity about the name and glory of god , when we are quite unconcern'd what becomes of his name , are only solicitous lest we should suffer our selves , afraid of being undone , of losing our estates , or of being driven from our dwellings , or perhaps but of being abridg'd somewhat of our conveniencies , and more delectable enjoyments . as if ( not the fortunes of cesar , and the empire but ) the mighty and all comprehensive name of the great lord of heaven and earth did depend upon our being rich , or quiet , and at our ease , and having our sense and fancy gratifi'd . as if the heavens rested upon our shoulders , and the frame of the universe were sustained by us , who our selves need such pitiful supports , lean upon shadows , and if they fail us are ready to sink and drop into nothing ! 2. submission is highly requisit especially in a case of this nature , i. e. we are to submit to his judgment the disposal both of his concernments , which this argument directly intends , and our own , which we are too apt , indirectly to connect with his , so as to be more principally solicitous about them . 1. his concernment in this case must ( as is fit ) be submitted with all humble deference to his own judgment , it being really a doubtful case , not whether it be a desireable thing , that the name and honour of god should be preserved and advanced , or whether we should desire it ? but whether his continuing such a people in visible relation to himself , or rejecting and casting them off , will be more honourable and glorious to him ? where the doubt lies , there must be the submission , i. e. this matter must be referr'd to himself , it being such as whereof he only is the competent judge , and not we . the thing to be judg'd of is not whether occasion may not be taken by men of short discourse , and of profane minds , to think and speak reflectingly of such a piece of providence , viz. if a people whom god had long visibly owned and favoured should be , at length , rejected with detestation , and exposed to ruine . 't is like the heathen nations were very apt so to insult , when god did finally abandon and give up that people of the jewes , and make them cease at once to be his people , and any people at all . as we know they did before , when they gained any temporary advantage upon them , upon their being able to spoil their countrey , to reduce them to some distress , and straiten their chief city with a siege , as if they had them totally in their power , they presently draw the god of israel into an ignominious comparison with the fictitious deities of other vanquished countreys . the gods of hamath , arphad , sepharvaim isa. 36. 19. ( who are also stiled their kings as is thought 2 king. 19. 13. though the destruction of their kings may also admit to be meant as an argument of the impotency of their gods. and they are mentioned distinctly , as perhaps was not observed , in both those cited bookes of scripture , where that history is more largely recorded ; 2 kings 18. 34. chap. 19. 13. and isa. 36. 19. chap. 37. 12 , 13 ) as if he were able to do no more for the protection of his people , than they for their worshippers . and so , for a few moments , he remaines under the censure of being an impotent god. but that momentary cloud he knew how soon to dispel , and make his glory shine out so much the more brightly unto , not only a convincing , but an amazing confutation of so prophane folly ; yielded the short sighted adversary a temporary victory , which he could presently redeem out of their hands , that he might the more gloriously triumph in their surprizing , unfeared ruine ; and so let them , and all the world see that those advantages were not extorted , but permitted upon considerations that lay out of their reach to comprehend ; and that they proceeded not from want of power , but the excellency of other perfections , which would in due time be understood by such as were capable of making a right judgement . his wisdom , holiness and justice which appeared in putting a people so related to him , under seasonable rebukes and discountenance , when the state of the case , and the methods of his government required it . and so much the rather because they were so related . according to that you only have i known of all the families of the earth , therefore i will punish you for all your iniquities . amos 3. 2. the matter here to be disputed , was not whether it did not occasion a present dishonour to the god of israel , to let the enemy have such a seeming ground of spiteful suggestions concerning him , as if he were impotent , or variable , or false to them that had intrusted themselves to his protection and care ; but whether that dishonour were not recompenst with advantage , by the greater glory that accrued to him afterwards . and this also is the matter that must come under judgement , if at length he should finally cast off such a people ; whether upon the whole , all things being considered and taken together , it be not more for the honour of his name , and the reputation of his rectoral attributes , to break off such a relation to them , than continue it . wherein he is not concern'd to approve himself to the opinion of fooles , or half-witted persons : and whose shallow judgment too , is govern'd by their disaffection ; but to such as can consider . perhaps , to such as shall hereafter rise up in succeeding ages . for he is not in haste . his steady duration , commensurate with all the successions of time , and which runs into eternity , can well admit of his staying till this or that frame , and contexture of providence be compleated , and capable of being more entirely viewed at once , and till calmer minds , and men of less interested passions shall come to have the considering of it . and in the mean time he hath those numberless myriads of wise and holy sages in the other world , the continual observers of all his dispensations , that behold them with equal , unbyast minds , and from the evidence of the matter , give their concurrent approbation , and applause , with all the true members of the church on earth , great and marvellous are thy works , lord god almighty , just , and true are thy wayes , thou king of saints . rev. 15. 3. but it is enough , and much more considerable to approve himself to himself ; and that all his dispensations are guided according to the steady , eternal reason of things , which is an inviolable law to him , from which he never departs , and from the perpetual uniform agreement of all his providences whereto , an indubious glory will result unto him , that will never admit the least eclipse , or ever be capable of being drawn into dispute . and according whereto it will appear , if ever he forsake such a people , the concernment of his name and glory in the matter , was the great inducement to it , that he did even owe it to himself , and had not , otherwise , done right to his own name . and whatsoever might be argued from it to the contrary will be found capable of a clear and easie answer , so as that the weight of the argument will entirely ly on this side . for 1. as to his power , he hath reason to be ever secure concerning the reputation of that , having given , and knowing how further to give , when he pleases , sufficient demonstrations of it , otherwayes . nor was it ever his design to represent himself as a being of meer power , which of it self , hath nothing of moral excellency in it , nor do the appearances of it tend to beget that true notion of god in the minds of men which he designed to propagate ; otherwise than as the glory of it should shine in conjunction with that of his other attributes that are more peculiarly worthy of god , more appropriate to him , and more apt to represent him to the world as the most sutable object of a religious veneration . whereas meer power is capable of having place in an un-intelligent nature , and in an intelligent tainted with the most odious impurities . he never desir'd to be known among men by such a name , as should signifie power only un-accompani'd with wisdom , holiness , &c. and 2. for his wisdom it is seen in pursuing valuable ends , by methods sutable to them , and becoming himself . it became the absolute soveraignty of a god , to select a nation , that he would favour more than other nations ; but would ill have agreed with his wisdom to have bound himself absolutely to them , so to favour them , howsoever they should demean themselves . 3. his bounty and goodness , though it found them no better than other people , was to have made them better . nor was it any disreputation to his goodness to divert its current , when they , after long tryal , do finally resist its design . 4. his clemency must not be made liable to be mistaken for inadvertency , or neglect . and to give the world cause to say , tush god seeth not , neither is there knowledge in the most high . nor for indifferency , and unconcernedness what men do , as if good and bad were alike to him . and that such as do evil were good in the sight of the lord , and he delighted in them ; words , wherewith he sometime complain'd that men wearied him mal. 2. 17. he is not to redeem the reputation of one attribute by the real prejudice of another ; i. e. the offense and grievance to it , which acting directly against it ( if that were possible ) would occasion . 5. his sincerity will be highly vindicated and glorifi'd , when it shall be seen that there is nothing more of severity in such a dispensation , when ever it takes place , than was plainly exprest in his often repeated fore-warnings and threatnings , even long before . and therefore 6. he is herein but constant to himself , and should be more liable to the charge of mutability , and inconstancy , if finally , when the case should so require , he should not take this course . and 7. as to his righteousness , and fidelity towards such a people , even those to whom he more strictly oblig'd himself than ever he did to any particular nation besides . let but the tenour of his covenant with them be consulted , and see whether he did not reserve to himself a liberty of casting them off , if they revolted from him . and whether these were not his express termes that he would be with them while they were with him , but that if they forsook him , he would forsake them also . therefore much more is he at liberty , as to any other people , to whom he never made so peculiar promises of external favours as he did to this people . nor hereupon can any thing be pleaded from his name , or that is within the compass of its signification , with any certainty , that it shall conclude , and be determining on the behalf of such a people . there is a real , great doubt in the case , whether the argument may not weigh more the other way . and whether the wickedness of such a people may not be grown to such a prodigious excess , that whereas none of these his mentioned attributes do make it necessary , he should continue his relation , some other , that could not be alledg'd for it , may not be alledg'd against it , and do not make it necessary he should break it off . the glory of his holiness ( which if we consider it in it self , and consider the value , and stress he is wont to put upon it , we might even reckon the prime glory of the deity ) is not , perhaps , to be sufficiently salv'd and vindicated without , at length , quite abandoning and casting them off . there seems to be somewhat very awful and monitory in those most pleasant , gracious words , and that breathe so sweet a savour . but now they desire a better countrey , that is , an heavenly : wherefore god is not ashamed to be called their god. heb. 11. 16. viz. that if a people that have long enjoy'd brighter discoveries of heaven , and the way to it , do yet generally bear a disaffected heart to the design of that revelation , remain habitually terrene , like the rest of the world , govern'd by the spirit of it , ingulft in the common pollutions , sensualities , impieties of the wicked atheistical inhabitants of this earth . god will bë even ashamed to be called their god. he will reckon it ignominious , and a reproach to him ( though he will save such as are sincere among them ) to stand visibly related to such a people as their god. what to have them for a peculiar people , that are not peculiar ? to distinguish them that will not be distinguisht ? to make a visible difference by external favours and priviledges , where there is no visible difference in practice and conversation , that might signifie a more excellent spirit . this is not only to lose the intended design , but to have it turn to a disadvantage . and whom he expected to be for a name and a praise to him , a crown and a royal diadem , to become to him a dishonour and a blot . and we do find that such severities as have been used towards such a people , are declared to have been so , even for the sake of his name , jer. 34. 16 , 17. but ye turned and polluted my name , — therefore — i will make you to be removed into all the kingdoms of the earth . and when therefore a remnant of this people , rebelliously , against gods express word , went down into egypt , preferring a precarious subsistence , under tyranny and idolatry , at the cruel mercy of a long since baffled enemy before the true religion , and liberty , under the divine protection , see how god expresses his resentment of this dishonour done to his name , and the affront offered to his government . jer. 44. 26. therefore hear ye the word of the lord , all judah that dwell in the land of egypt , behold , i have sworn by my great name , saith the lord , that my name , shall no more be named in the mouth of any man of judah , in all the land of egypt , saying ; the lord god liveth . and when the time drew nearer of gods total rejection of that people , as in the time of malachi's prophecies ; they are charg'd with despising and profaning his name . chap. 1. verse 6. and 12. and are told god had now no pleasure in them , nor would accept an offering at their hands , but that his name should be great among the gentiles ( verse 10 , 11. ) even from the rising of the sun to the going down of the same , intimating that ( excepting those few that thought on his name , chap. 3. 16. and that feared his name , chap. 4. 2 , who he sayes should be his , when he made up his jewels , and the sun of righteousness should rise upon them ) he would have no more to do with them , but in the day that should burn as an oven , ( when the whole hemisphere should be as one fiery vault ) they should be burnt up as stubble , and neither root nor branch be left of them , and all this upon the concern he had for his name , which was reproacht by such a peoples pretending to it . whereupon , they had been threatned chap. 2. verse 2. that except they did give glory to his name , he would curse them , and their blessings , corrupt their seed , spread dung upon their faces , even that of their solemn feasts , and they should be taken away therewith . it is therefore possible the whole force of this argument may lye against us , in praying for such a people , i say , it is possible it may , whether actually it do or no , we can never be competent judges . our knowledge is not large enough , nor our minds enough comprehensive . our wisdom is folly it self to the estimating such a case . we are capable of pronouncing hastily , it would in this , or that particular respect , be dishonourable , and an obscurement of gods name , if he should cast off england . but he that pronounces hastily , considers but a few things , and lookes but a little way . the question is whether all things compared and considered together , that belong to such a case , it will be more honourable to god or dishonourable , and more or less recommend him to intelligent minds , get him a greater and more excellent name and renown in the world , when it shall be enlightned to consider the case , to break off his relation or continue it ? we know his own judgment is according to truth , and hope he will judge the way , that will be more favourable to us . but we cannot be certain of it . 't is a case that requires the judgment of his all comprehending mind , whose prospect is large every way ; and takes in all the decencies and indecencies that escape our notice . as we know in viewing things with the eye , a quick and clear sight ( especially helpt with a fit instrument ) will discern many things , so fine , and minute , as to be , to a duller eye , altogether invisible . it is the work of wisdom , and judgment , to discern exactly the critical seasons , and junctures of time , when to do this or that . and the wise god in his dispensations , especially towards a great community , or the collective body of a people , takes usually a vast compass of time , within which to select the apt and fit season , for this or that act , whether of severity , or mercy towards them . and it is more fit , as by the coincidence of things , it contributes more to the greater glory of his name . we cannot discern the things , the concurrence whereof , make this a fitter season than another , that such an event should be plac't just there , within so large a tract of time . what mortal man , or indeed what finite mind , was capable of judging some hundreds of years before , what was just wanting to the fulness of the amorites sin , so as that it should be more honourable , and glorious to the divine justice , not to animadvert thereon , till that very time when he did it . or why he chose that time which he pitcht upon , wherein to come down , and deliver his israel from their egyptian oppressours . or when ( without inspiration ) to be able to say the time to favour zion , even the set time is come . nor are we to resolve the matter only into the absoluteness of his sovereignty , upon the account whereof he may take what time he pleases , but the depth of his hidden wisdom , for he doth all things according to the counsel of his will , having reasons to himself , which our shallow , dim , sight perceives not , and whereof we are infinitely less able to make a sure judgment , than a countrey idiot of reasons of state . he may ( as to the present case ) think it most fit , most honourable , and glorious , so often to forgive , or so long to forbear such a delinquent people ; and may , at length , judge it most becoming him , and most worthy of him , as he is the common ruler of the world , and their injured , despised ruler , to strike the fatal stroke , and quite cut them off from him . now here , it is therefore necessarily our duty , to use this argument with him of his name , so , as wholly to submit the matter to his judgment , and but conditionally , if it will indeed make most for the glory of his name , that then he will not abhor and reject such a people even for his names sake . nor can we herein be too importunate , if we be not peremptory , not too intent upon the end , the glory of his name ; for about the goodness , excellency , and desireableness of that we are certain ; if we be not too determinate about the meanes , or what will be most honourable to his name , concerning which we are uncertain . neither is it disallowed us to use the best judgment we can , about the meanes , and the interest of gods name in this case . it is not our fault to be mistaken , he expects us not to use the judgment of gods. but it will be our fault to be peremptory and confident in a matter , wherein we may be mistaken ; and must signifie too much officiousness , as if we understood his affaires better than himself , and a bold insolence , to take upon us to be the absolute judges of what we understand not ; and to cover our presumption with a pretence of duty . therefore though such a people be dear to us , yet because his name ought to be infinitely more dear , that , in the settled bent of our hearts , we ought to prefer . and be patient of his sentence , whatever it prove to be , with deep resentment of our own desert but with high complacency that his name is vindicated , and glorifi'd , and with a sincere , undissembled applause of the justice of his proceedings ; how severe soever they may be towards us . especially if we have reason to hope , that severity will terminate , but in a temporary discountenance , and frown ; not in a final rejection . 2. much more are we to submit our own secular concernments , which may be involv'd . i. e. we ought only to pray , we may have the continued , free , profession , and exercise of our religion , in conjunction with the comfortable enjoyment of the good things of this life , if that may consist with , and best serve the honour of his great name . but if he do really make this judgment in our case , that we have so misdemean'd our selves , and been so little really better to common observation , in our practice and conversation , than men of a worse religion , that he cannot without injury to his name , and the reputation of his government , countenance us against them , by the visible favours of his providence : that it will not be honourable for him to protect us in our religion , to so little purpose ; and while we so little answer the true design of it ; that if we will retain our religion ( which we know we are upon no terms to quit ) we must suffer for it , and sanctifie that name before men by our suffering , which we dishonoured by our sinning . we have nothing left us to do but to submit to god , to humble our selves under his mighty hand , to accept the punishment of our sin , to put off our ornaments , expecting what he will do with us . and be content that our dwellings , our substance , our ease , and rest , our liberties and lives , if he will have it so , be all sacrifices to the honour of that excellent name . nor can our use of this argument want such submission without much insincerity . concerning this therefore look back to what was said on the former head . nor is there any hardship in the matter , that we are thus limited in our praying , for what even nature it self teacheth us to desire ; our safety , peace , and outward comforts ; unless we count it an hardship that we are creatures , and that god is god , and that ours is not the supream interest . the desires of the sensitive nature are not otherwise to be formed into petitions than by the direction of the rational , that also , being govern'd by a superadded holy divine nature ; unto which it is a supream , and a vital law , that god is to be first-eyed in every thing . reason teaches that so it should be , and grace makes it be so . and it ought to be far from us to think this an hardship ; when , in reference to our greater , and more considerable concernments , those of our soules , and our eternal states , we are put upon no such ( dubious suspenceful ) submission . he hath not , in these , left the matter at all doubtful , or at any uncertainty , whether he will reckon it more honourable to his name to save , or destroy eternally , a sincerely penitent , believing , obedient soul. he hath settled a firm connection between the felicity of such , and his own glory . and never put it upon us , as any part of our duty , to be contented to perish for ever , that he may be glorifi'd ; or ever to ask our selves whether we are so content or no. for he hath made such things our present , immediate , indispensable duty , as with which our perishing is not consistent , and upon supposition whereof , it is impossible we should not be happy . if we believe in his son , and submit to his government , his name pleads irresistibly for our being saved by him . he can have no higher glory from us , than that we be to the praise of the glory of his grace , being once accepted in the beloved . neither is it disallowed us to do the part of concives , fellow-members of a community , civil , or spiritual , to pray , very earnestly , for our people , city , countrey that are so justly dear to us . only since prayer it self is an acknowledgment of his superiority to whom we pray : and we have no argument , that we ought to hope should prevail , but that of his own name ; we can but pray , and plead as the nature of prayer , and the import of that argument will admit . i. e. with entire subjection to his holy and sovereign will , and subordination to his supream interest , to whom we address our selves in prayer . use. and now the use this will be of to us , is partly to correct and reprehend our prayers , wherein they shall be found disagreeable to the true import of this argument , and partly to perswade unto , and encourage , such praying , as shall be agreeable to it . 1. it justly , and aptly serves to reprehend , and correct , such praying as disagrees with it . especially the carnality , and the selfishness of our prayers . the use of this argument implies that the glory of god , and the exaltation of his name , should be the principal design of our prayers . is it not in these respects much otherwise ? we keep fast after fast , and make many prayers . and what is the chief design of them ? or the thing we are most intent , and which our hearts are principally set upon ? we see how god expostulates this matter . zech. 7. 5. when ye fasted and mourned , in the fifth , and seventh month , even those seventy years , did you at all fast unto me , even unto me ? why to whom can it be thought this people did keep fasts but unto god ? yes no doubt they did eye him , as the object , but not as the end . they were kept to him , but not for him , so as that his interest , and glory was the thing principally designed in them . nor can it be , if the things we cheifly insist upon , be such as have no connection with his true interest , or subserviency to it . and let us enquire upon these two heads ; whether our prayers , in these respects , do not run in such a strain , as that they cannot possibly be understood to mean him , or have a true reference to him . 1. in respect of the carnality of them . when we pray for the people of our own land , or for the christian church , more generally , what sort of evils is it that we find our hearts most feelingly to deprecate , and pray against ? what are the good things we chiefly desire for them ? we find our selves , 't is likely , to have somewhat a quick sense , and dread of the calamities of war , depredation , oppression , persecution , and we feel , probably , somewhat of simpathy within our selves , when we hear of any abroad , professing true , reformed christianity , that suffer the spoiling of their goods , are banisht from their pleasant homes , drag'd to prisons , prest with pinching necessities , for the sake of their religion ; and it were well if our compassions were more enlarged in such cases . and if we should hear of nations depopulated , cities sackt , towns and countreys delug'd with blood and slaughter , these things would certainly have an astonishing sound in our eares . but have we any proportionable sense of the spiritual evils that wast , and deform the christian church , exhaust its strength and vigour , and blemish its beauty and glory ? ignorance , terrene inclination , glorying in the external formes of religion , while the life and power of it is unknown and deny'd , estrangement from god , real infidelity towards the redeemer , vailed over by pretended nominal christianity , uncharitableness , pride , wrath , strife , envy , hatred , hypocrisie , deceitfulness towards god and man ? we ought to lament and deprecate the former evils without over-looking these , or counting them less , or being less affected with them . we are apt to pray for peace unto the christian community , for halcyon dayes , prosperity , the abundance of all outward blessings , in conjunction with the universal reception of such forms of religion , as are most agreeable to our minds , and inclinations . but do we as earnestly pray for the reviving of primitive christianity , and that the christian church may shine in the beauties of holiness , in heavenliness , faith , love to god , and one another , in simplicity , meekness , patience , humility , contempt of this present world , and purity from all the corruptions of it . this we chiefly , ought to have done , without leaving the other undone . which while it is left out of our prayers , or not more principally insisted on in them , how ill do they admit of enforcement by this argument from the name of god ? for do we think it is so very honourable to his name , to be the god of an opulent , luxurious , voluptuous , proud , wrathful , contentious people , under what religious form or denomination soever ? 2. but also do not our prayers chiefly center in our selves ? while we make a customary ( not understood ) use in them of the name of god ? and when we principally design our selves in our prayers , what is it we covet most for our selves ? 't is not agreeable to the holy , new divine nature , to desire to ingross spiritual good things to our selves ; when for others , we desire only the good things of this earth . but if our prayers do only design the averting from our selves outward calamities , or inconveniencies , and the obtaining only of ease , indulgence , and all grateful accommodations to our flesh , how absurd an hypocrisie is it to fashion up such a petition , by adding to it for thy names sake ? as if the name of god did oblige him to consult the ease and repose of our flesh ! when our soules , thereby , are made , and continued the nurseries of all the evil , vicious inclinations , which shew themselves in our practice , most of all to the dishonour of that name ! what subordination is there here ? manifest is the opposition of our carnal interest , to the interest and honour of the blessed name of god. if a malefactor , convicted of the highest crimes against the government , should petition for himself to this purpose , that it will bring a great disreputation upon authority , and detract from the famed clemency and goodness of the prince , if any punishment should be inflicted on him for his offences , or if he be not indulg'd and suffered to persist in them . how would this petition sound with sober , intelligent men ? 't is no wonder our flesh regrets suffering , but 't is strange our reason should be so lost , as to think , at random , that right or wrong the name of god is not otherwise to be indemnifi'd than by its being saved from suffering . as if the gratification of our flesh , and the glory of gods name were so very nearly related , and so much akin to one another ! and now this carnal self-interest , insinuating it self , and thus distorting our prayers , is the radical evil in them , and the first and original part of their faultiness . for it is not likely we should love others , better than our selves ; therefore we cannot go higher in supplicating for others . but yet we inconsiderately mention the name of god for fashion sake , though it be no way concern'd in the matter , unless to vindicate and greaten it self , in rejecting us and our prayers together . 2. the further use of what hath been said upon this subject , will be to perswade and engage us to have more regard to the name of god in our prayers ; especially in our praying about national , and publick concernments ; or such external concernments of our own as are involv'd with them . that , in the habitual temper of our spirits , we be so entirely and absolutely devoted to god , and the interest of his great name , that our prayers may savour of it , and be of an agreeable strain ; that the inward sense of our soules , may fully correspond to the true import of this argument , and our hearts may not reproach us , when we use it , as only pretending god , but meaning our selves , and that only our carnal self , the interest whereof alone , can be in competition with that of gods name ; and which , while it prevailes in us , will be the measure of our prayers for others also ; that the meaning of our words may not be one , and the meaning of our hearts , another , that we may truly mean as we speak , when we use the words for thy names sake . and that our hearts may bear us this true testimony , that we desire nothing but in due subordination to the glory of his name ; external favours , with limitation ; only so far as they may ; and spiritual blessings , absolutely , because they certainly will , admit of this subordination . and to this purpose let it be considered . 1. how unsutable it is to the condition of a creature , that it should be otherwise . that were certainly , a most uncreaturely prayer , that should be of a contrary tenour . let us but digest and state the case aright in our own thoughts . admit we are praying , with great ardency , on the behalf of a people to which we are related , and who are also related to god. it can scarce be thought we are more concern'd for them , than for our selves ; or that we love them more than we do our selves . our love to our selves is the usual measure of our love to others . and that is higher in the same kind , which is the measure of all besides , that belongs to that kind . when therefore we are much concern'd for the external felicity of such a people , it is very natural to be more deeply concern'd for our own . now if the sense of our hearts , in such a prayer , will not agree with the true import of these words , for thy names sake ; because indeed , we are more concern'd for our own carnal peace , ease , and accommodation than we are for the name of god. let us , that we may have the matter more clearly in view , put our request into such words , as wherewith the sense of our hearts will truly agree , and will it not be thus lord , whatever becomes of thy name , let nothing be done that shall be grievous , and disquieting to my flesh , which is as much as to say , quit thy throne to it , resign thy government , abandon all thy great interests for the service , and gratification of this animated clod of clay ; and do we not now begin to blush at our own prayer ? we easily slide over such a matter , as this , while our sense is more latent , and not distinctly reflected on , but let us have it before us conceptis verbis ; let it appear with its own natural face , and look ; and now see what horrour and detestableness it carries with it ! and dare we now put up so treasonable a prayer ? it would puzzle all our arithmetick , to assign the quota pars , or the proportional part any of us is , of the universe , or the whole creation of god! and do i then think it fit , that the heavens should roll for me ? or all the mighty wheeles of providence move only with regard to my convenience ? if a worm in your garden were capable of thoughts , and because it is permitted to crawl there , should think , this garden was made for me , and every thing in it ought to be ordered for my accommodation , and pleasure , would you not wonder that such insolence , and a disposition to think so extravagantly , should be in conjunction with the thinking power , or an ability to think at all . if we allow our selves in that far greater ( infinitely more unbeseeming , and disproportionable ) petulancy , do we think when the roller comes it will scruple to crush us , or have regard to our immodest , pretenceless claim ? let us consider what little minute things , how next to nothing we are , even compared with all the rest of the world ; what are we then compar'd with the maker and lord of it , in comparison of whom the whole , is but as the drop of a bucket , or the small dust of the ballance , lighter than nothing and vanity ! we should more contemplate our selves in such a comparison , many comparing themselves with themselves are not wise . while we confine and limit our eye only to our selves , we seem great things , fancy our selves very considerable . but what am i ? vvhat is my single personality ? ipseity , selfhood ( call it what you will ) to him who is the all in all ; whose being ( actually , or radically ) comprehends all being , all that i can conceive , and the infinitely greater all , that i cannot . if therefore i take in , with my self , the whole body of a people besides , that i am concern'd for , and admit that a generous love to my countrey , should make me prefer their concernments to my own ; or that upon an higher account , as they are a people related to god , i could even lay down my life for them . vvhat are we all , and all our interests to that of his name ? and if we should all agree in a desire , that our interest should be serv'd upon the dishonour of that name , it were but a treasonable conspiracy against our common rightful lord. and a foolish one , being exprest in a prayer ; as if we thought to engage him , by our faint breath , against himself . vve are to desire no more for them , than they may for themselves . and if we have joyn'd in open sinning against him , to that height that he shall judge he is obliged for the vindication , and honour of his name , ( by which we have been called ) of his wisdom , holiness , and punitive justice , as openly to animadvert upon us , can we gainsay ? if we knew of such a judgment nothing could remain for us but shame , and silence , conviction of ill desert , and patienent bearing the punishment of our sin . and while we know it not , yet because it is possible ; we ought no otherwise to deprecate such a procedure against us , than as will consist with that possibility . to pray otherwise , if we make no mention of his name , is absurd presumption , that we should wish , or imagine , he will prefer any concernments of ours , to the steady order and decorum of his own government . but if we do make mention of it , 't is a more absurd hypocrisie , to seem concern'd for his name , when we intend only our own external advantages ! as if we thought he that could answer our prayers , could not understand them . 't is surely very unbecoming creatures , to bear themselves so , towards the god that made them . 2. consider , that to have a sense in our hearts truly agreeable to the proper meaning of this argument for thy names sake , is very sutable to the state of returning creatures , who are gathering themselves back to god , out of the common apostacy , wherein all were engag'd , and combin'd against that great lord and ruler of the world . in that defection every one did principally mind and set up for himself . each one would be a god to himself , but all were , by consequence , against god. whom to be for , they were divided , and of as many minds as there were men . whom to be against , they were agreed , as if their common lord , was the common enemy . for his interest , and theirs , were opposite , and irreconcileable . they were sunk and lost in sensuality , and had no other interest , than that of their flesh . vvhen man hath made himself a brute , he then thinks himself fittest to be a god. the interest of our soules must unite us with him : that of our flesh engages us against him . some are thorough the power of his grace returning . vvhat a pleasure would it be to us to behold our selves among the reduces ! those that are upon their return . that are , again , taking the lord only to be their god , and his interest for their only interest ! 3. consider that our very name , as we are christians , obliges us to be of that obedient , happy number . for what is christianity but the tendency of soules towards god , through the mediation , and under the conduct of christ ? therefore is the initial precept of it , and the condition of our entrance into that blessed state , self-denyal . vve answer not our own name , further than as we are revolving , and rolling back , out of our single , and separate state , into our original , most natural state , of subordination to god ; wherein only we are capable of union with him , and final blessedness in him . this is discipleship to christ , and the design of the christian religion to be subdu'd in our spirits , and wrought down into compliance with the divine will , to be meek , lowly , humble , patient , ready to take up the cross , to bear any thing , lose any thing , be any thing , or be nothing , that god may be all in all . this is our conformity , not to the precepts only , but to the example too , of our great lord. who when he was in the form of god , and thought it no robbery to be equal with god : made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of man ; and being found in fashion , as a man , humbled himself , and became obedient unto death , even the death of the cross . phil. 2. 6 , 7 , 8. and hereupon , because he was so entirely devoted to the honour , and service of gods great name ( father glorifie thy name summ'd up his desires ) therefore god highly exalted him , and gave him a name above every name , that in the name of jesus every knee should bow , &c. verse 9. 10. and when ever he shall have a church in the world , that he will think it fit to own with visible , unintermitted favours , it must consist of persons formed according to that patern . and then , by losing their own name and little interests for gods , they will find all recovered , when their glorious redeemer shall write upon them the name of his god , and the name of the city of his god , and his own new name . rev. 3. 12. 4. let it be further ( in the last place ) considered , with what chearfulness and confidence , we may then pray ; when our hearts are wrought to this pitch , that we sincerely design the honour of the divine name , as the most desireable thing ; and which name above all things we covet to have glorifi'd . for we are sure of being heard , and to have the same answer , which was given our lord by a voice like that of thunder , from heaven , when he pray'd father glorifie thy name , joh. 12. i have both glorifi'd it , and will glorifie it again . our hearts are not right in us , till we can count this a pleasant , grateful answer . and if we can , we can never fail of it . for we are told 1 joh. 5. 14. that whatsoever we ask according to his will he heareth us . this will deliver our minds from suspence . when we pray for nothing whereof we are uncertain , but with great deference and submission , and for nothing absolutely , and with greatest ingagement of heart ; but whereof we are certain . upon such termes we may pray with great assurance , as daniel did , o lord hear , o lord forgive , o lord hearken and do defer not for thine own sake , o my god : for thy city , and thy people are called by thy name . ch . 9. 19. and tho an angel be not thereupon sent to tell us , as was to him , so many weeks are determined upon [ thy ] people and [ thy ] holy city ( so the matter is exprest ; as it were kindly giving back the interest in them to daniel , with advantage , that he had before acknowledged unto god ) to finish the transgression , and to make an end of sins , and to make reconciliation for iniquity , &c. yet we are assured , of vvhat reasonably ought to be as satisfying , that vvhatsoever shall befall our city , or our people , shall end in the eternal glory of god , and of the city of god. finis . notes, typically marginal, from the original text notes for div a44689-e120 octav. apud min. f. notes for div a44689-e790 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprevit contempsit vulg. lat. & chald. par. deut. 7. 7. c. 10. 15. maimon . mor. nevoch . selden . de diis syris synt. 2. cap. 16. the reconcileableness of god's prescience of the sins of men with the wisdom and sincerity of his counsels, exhortations, and whatsoever other means he uses to prevent them / in a letter to the honorable robert boyle esq. howe, john, 1630-1705. 1677 approx. 133 kb of xml-encoded text transcribed from 87 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44687 wing h3036 estc r18027 11742372 ocm 11742372 48507 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. a44687) transcribed from: (early english books online ; image set 48507) images scanned from microfilm: (early english books, 1641-1700 ; 535:16) the reconcileableness of god's prescience of the sins of men with the wisdom and sincerity of his counsels, exhortations, and whatsoever other means he uses to prevent them / in a letter to the honorable robert boyle esq. howe, john, 1630-1705. [6], 154, [11] p. printed for brabazon aylmer ..., london : 1677. signed: h. w. 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 atonement -early works to 1800. forgiveness -religious aspects -church of england. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 andrew kuster sampled and proofread 2004-11 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion imprimatur , hic liber , cui titulus ( the reconcileableness of god's prescience of the sins of men , with the wisdom and sincerity , &c. ) apr. 19. 1677. guil. sill. r. p. d. henr. epis. lond. à sacris domest . the reconcileableness of god's prescience of the sins of men , with the wisdom and sincerity of his counsels , exhortations , and whatsoever other means he uses to prevent them . in a letter to the honorable robert boyle esq . london : printed for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhil . 1677. the reconcileableness of god's prescience , &c. sir , the veneration i have long had for your name , could not permit me to apprehend less obligation than that of a law , in your recommending to me this subject . for within the whole compass of intellectual employment and affairs , non but who are so unhappy as not at all to know you , would dispute your right to prescribe , and give law. and taking a nearer view of the province you have assigned me , i must esteem it alike both disingenuous and undutiful , wholly to have refus'd it . for the less you could think it possible to me to perform in it , the more i might perceiv of kindness allaying the authority of the imposition ; and have the apprehension the more obvious to me that you rather design'd in it mine own advantage , than that you reckon'd the cause could receiv any , by my undertaking it . the doubt , i well know , was mention'd by you as other mens , and not your own ; whose clear mind , and diligent enqiry leave you little liable to be encumb'red with greater difficulties . wherefore that i so soon divert from you , and no more allow these papers to express any regard unto you , till the shutting of the discourse , is only a seeming disrespect or indecorum , put in the stead of a real one . for after you have given them the countenance , as to let it be understood , you gave the first rise and occasion to the business and design of them ; i had little reason to slur that stamp put upon them , by adding to their ( enough other ) faults , that of making them guilty of so great a misdemeanour , and impertinency , as to continue a discourse of this length , to one that hath so little leasure or occasion to attend to any thing can be said by them . what there is of difficulty in this matter i cannot pretend to set down in those most apt expressions wherein it was represented to me , and must therefore endeavour to supply a bad memory out of a worse invention . so much appears very obvious , that , ascribing to the ever blessed god , among the other attributes which we take to belong to an every way perfect being , a knowledg so perfect as shall admit of no possible accession or increase ; and conseqently the prescience of all future events ( as whereof we doubt him not to have the distinct knowledg when they shall have actually come to pass . ) since many of those events are the sinful actions or omissions of men , which he earnestly counsels and warns them against ; this matter of doubt cannot but arise hereupon , viz. how it can stand with the wisdom & rity which our own thoughts do by the earliest anticipation challenge to that ever happy being , to use these ( or any other means ) with a visible design to prevent that , which , in the mean time appears to that all-seeing eye , sure to come to pass . so that , by this representation of the case , there seem to be committed together . either 1 st . gods wisdom with this part of his knowledg . for we judg it not to consist with the wisdom of a man , to design and pursue an end , which he foreknows he shall never attain : or 2 ly . the same foreknowledg with his sincerity and uprightness , that he seems intent upon an end , which indeed he intends not . the matter then comes shortly to this summe . either the holy god seriously intends the prevention of such foreseen sinful actions and omissions or he doth not intend it . if he do , his wisdom seems liable to be impleaded , as above . if he do not , his uprightness and truth . my purpose is not , in treating of this affair , to move a dispute concerning the fitnes of the words [ prescience ] or [ foreknowledg ] or to trouble this discourse with notions i understand not , of the indivisibility , and unsuccessivenes of eternal duration , whence it would be collected there can be no such thing as first or second fore-or after-knowledg in that duration . but be contented to speak as i can understand , and be understood . that is , to call that foreknowledg which is the knowledg of somewhat that as yet is not , but that shall sometime come to pass . for it were a meer piece of legerdem●in only to amuse enqirers whom one would pretend to satisfie . or to fly to a cloud for refuge from the force of an argument , and avoid an occurring difficulty by the present reliefless shift of involving one-self in greater . nor shall i design to my self so large a field as a tractate concerning the divine prescience . so as to be obliged to discourse particularly whatsoever may be thought to belong to that theological topick . but confine the discourse to my enjoyned subject . and offer only such considerations as may some way tend to expedite or alleviate the present difficulty . §. ii. ii. it were one of the greatest injuries to religion , a subversion indeed of its very foundations . and then by doing which , we could not more highly gratifie atheistical minds , instead , and under pretence of ascribing perfections to the nature of god , to ascribe to it inconsistencies , or to give a self-repugnant notion of that adorable being , the parts whereof should justle and not accord with one another . and yet eqal care is to be taken , lest while we endeavour to frame a consistent notion of god , we reject from it any thing that is truly a perfection , and so give a maimed one . whereby we should undo our own design , and by our over much caution to make our conception of him agree with it self , make it disagree to him . for to an absolutely perfect being , no other can agree than that , which not only is not made up of contradictions , but which also comprehends in it all real perfections either explicitely , or which leaves room for all , by not positively excluding any of them . which to do , and afterward , to assign that as the proper notion of god , were , it self , the greatest contradiction . we need therefore to be very warie , lest we pronounce too hastily concerning any thing , which to our most sedate thoughts , appeares simply a perfection in it self , that it carries with it a repugnancie to somewhat else , necessary to be ascribed to him . we are first to suspect ( as there is greatest cause ) and enqire whether the aile be not wholly in our own minds . which in this and such like cases , we certainly shall upon due reflection , find labouring under the natural defect of that incomprehensive narrownes , that is , in some degree , unavoidably followed with confusion and indistinctnes of thoughts . and may perhaps find cause to accuse them of the more culpable evils , both of slothfulnes , that withholds them from doing what they can , and self-conceit by which they imagine to themselves an ability of doing what they cannot . it cannot be unobserved by them that have made themselves any part of their own study , that it is very incident to our minds , to grasp at more than they can compass ; and then , thorough their own scantines ( like the little hand of a child ) to throw away one thing that hath pleased us , to make room for another , because we cannot comprehend both together . it is not strange , that our so straitly limited understandings , should not be able to lodg commodiously the immense perfections of a deity . so as to allow them liberty to spread themselves in our thoughts in their entire proportions . and because we cannoot , we complain , when we feel our selves a little pincht , that the things will not consist ; when the matter is , that we have unduly crouded and huddled them up together , in our incomprehensive minds , that have not distinctly conceived them . and tho this consideration should not be used for the protection of an usurped liberty of fastening upon god , arbitrarily and at random , what we please ( as indeed what so gross absurdity might not any one give shelter to by such a misapplication of it ? ) we ought yet to think it seasonably apply'd , when we find our selves urged with difficulties on one hand and the other ; and apprehend it hard , with clearnes and satisfaction , to ascribe to god , what we also find it not easie not to ascribe . nor would it be less unfit to apply it for the patronage of that slothfulnes wherein our discouraged minds are sometimes too prone to indulge themselves . to which purpose i remember somewhat very apposite in minucius felix , that many thorough the meer tediousness of finding out the truth , do rather , by a mean succumbency , yeild to the first specious shew of any opinion whatsoever than be at the trouble , by a pertinacious diligence , of applying , themselves to a thorough search . tho the comprehension of our minds be not infinite , it might be extended much further than usually it is , if we would allow our selves with patient diligence to consider things at leasure , and so as gradually to stretch and enlarge our own understandings . many things have carried the appearance of contradiction and inconsistencie , to the first view of our straitened minds , which afterwards , we have , upon repeated consideration and endeavour , found room for , and been able to make fairly accord , and lodg together . especially we should take heed lest it be excluded by over-much conceitednes , and a self-arrogating pride , that disdains to be thought not able to see thorough every thing , by the first and slightest glance of an haughty eye ; and peremptorily determines that to be unintelligible , that an arrogant uninstructed mind hath only not humility enough to acknowledg difficult to be understood . whence it is too possible some may be over-prone to detract from god what really belongs to him , lest any thing should seem detracted from themselves , and impute imperfection to him rather than confess their own . and may be so over-ascribing to themselves , as to reckon it a disparagement not to be endured , to seem a little puzzled for the present ; to be put to pause , and draw breath a while , and look into the matter again and again ; which if their humility and patience would enable them to do ; it is not likely that the author of our faculties would be unassisting to them , in those our enqiries which concern our duty towards himself . for tho in mattes of meer speculation , we may be encountred with difficulties , whereof perhaps no mortal can ever be able to find out the solution ( which is no great prejudice , and may be gainful and instructive to us ) yet as to what concerns the object of our religion , it is to be hoped we are not left in unextricable entanglements ; nor should think we are till we have made utmost trial . the design being not to gratifie our curiosity , but to relieve our selves of uncomfortable doubtfulnes in the matter of our worship , and ( in a dutiful zeal towards the blessed object thereof ) to vindicate it against the eavils of ill-minded men . §. iii. but if the unsuccessfulnes of often repeated endeavours make us despair of being able , with so full satisfaction , to reconcile some things which we have thought were to be attributed to god ; it will be some relief to us , if we find the things about which the doubt lies , are not of the same order , nor such as with eqal evidence and necessity are to be affirmed of him . and when we make a comparison , we may find our selves at a certainty concerning those his attributes which most commonly , and at the first view , approve themselves to every man's understanding . among which we little hesitate , ( as we are most concern'd not to do , ) about those which carry with them the import of moral goodness ; and which render the object of our religion , at once , both most venerable and lovely . for none do more naturally obtain for common notions concerning him ; so as even to prevent rationcination or argument , with whomsoever the apprehension of his existence hath place . every man's mind , it being once acknowledg'd that there is a god , refuses to conceive otherwise of him , than that he is holy , just , merciful , true , &c. and rejects with abhorrency the notion of an impure , unrighteous , cruel , deceitful deity . as for those that , by a long train of our own more uncertain and lubricous reasonings , we endeavour to deduce ; if we find our selves constrain'd any where to admit a diffidence , it were rather to be plac't here . for it is at first sight evident , since god is most certainly willing to be known of them that are sincerely willing to know him ; that what is a natural impression , stamped by his own hand on every man's mind , hath more of absolute certainty , than what depends on metaphysical subtlety ; whereof so very few are capable , and whereby divers pretenders thereto , do so freqently , ( and perhaps very dangerously ) ensnare themselves . and it is of far greater importance , such a notion of god be entertained , as whereby he may be rendered amiable , and an inviting object of love ( the very life and soul of all religion ) than such as shall be the result , and entertainment , only of scholastic wit. yet also since it is very manifest that man is now become a degenerate creature , and in an apostacy from god : he is very little to be trusted with the framing his own idaea of him ; being certainly most unapt to allow any thing a place in it , that would have an unfavourable aspect upon his vicious inclinations and his guilty state . and the contagion of man's sinfulnes having spread it self as far as he hath propagated his own nature ; so as no notion in his mind can be more common than the perversion and distemper of his mind it self ; the possibility and danger is very obvious , of mistaking a dictate of depraved nature for an authentic common notion . and tho these are not impossible to be distinguished , and in some cases very easie , as when men find it imposed unavoidably upon them , to apprehend and acknowledg some things which they are very unwilling should be true ( in which case their sentiments have the same right to be believed as the testimony of an enemy on the opposite partie 's behalf . ) we have yet no reason to neglect any other means , whereby we may be more certainly directed how to conceive of god , or what we are to attribute to him , and what not . §. iv. nor can we be at a greater certainty , than in admitting such things to belong to the blessed god as he plainly affirms of himself ; or any way , by his word , evidently discovers to belong to him . for as none knowes the things of a man , but the spirit of a man that is in him , so the things of god are known to none but the spirit of god. taking therefore his own word for our measure in the present case ( which i will suppose the reader not to think it unreasonable to appeal to ; and what is here said , is intended only for those that have that estimate of the writings wont to go under that name ) what it saies of him ( much more what it proves ) will no doubt be admitted for certain truth . though , if it say such things , as , to us , seem not so manifestly to agree with one another , our endeavour must be the more earnest and solicitous ( as also it ought to be the more modest ) to discuss , and remove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or whatsoever semblance of disagreement . and whosoever concern themselves to peruse that venerable book , will find every where , on the one hand , proclaimed and magnify'd in it ( what our own minds cannot but have been prepossessed of ) the most exqisite wisdom of god , whereby he forms and contrives the methods of all his dispensations , and disposes them in the aptest subserviency to his own great and most important ends . that all his waies are judgment ; and that he worketh all things according to the counsel of his will. in summe , that all wisdom is appropriated to him , that he is celebrated in the style of god , only wise. nor are we therefore to think it strange , if , many times , we are not able to trace him out , or understand the reason of every thing he thinks fit to do . for the paths of the more perfect wisdom , must therefore be expected to be the more abstruse , and remoter from common apprehension . how often do we find our selves so far outgone by wise and designing men , as that we are sometimes constrain'd to confess and admire their great prudence and conduct ( when they have effected their purposes ) in those managements , which we have before beheld , either with silent ignorance , or perhaps , not without censure . how much less should the wisest of men regret it , to find all their conjectures exceeded by the infinite wisdom . in the contemplation whereof , we find the great apostle ( notwithstanding the vast capacity of his divinely enlightned understanding ) exclaiming in a transport . o the depths ! and when our eyes tell us , from so manifest stupendous effects , how far we are exceeded by him in power , it were reasonable to expect he should surpass us proportionably in the contrivances of his wisdom also . and whereas the conjunction is rare , among men , of deep political wisdom , with integrity and strict righteousness ; this proceeds from the imperfection and insufficiency of the former in great part , that they know not how to compass their designs , unless often , by supplying their want of wisdom , out of the spoil and violation of their justice and honesty . otherwise , these are things not so altogether out of credit in the world , but that men would rather accomplish their purposes by fair and unexceptionable means , if they could tell how . only the respect and deference they have for them is less , than what they bear to their own interests and ends . but besides the natural inflexible rectitude of the divine will , we are secured , from his all-sufficiencie , that we shall never be fraudulently imposed upon by any of his declarations unto the children of men . for there is nothing to be gained by it : and we cannot conceive what inducement he should have , to make use of any so mean and pitiful shifts for the governing of his creatures , whom he spontaneously raised out of nothing , and hath so perfectly within his power . unless we should be so most intolerably injurious to him , as to imagine a worse thing of him than we would of the worst of men , that he loved falshood for its own sake . and that , aginst his so constantly professed detestation of it , the declared repugnancie of it to his nature , and the even tenour of his word ( every where agreeing with it self herein ) so often describing him by that property , god that cannot lye . and , with the same positivenes , avowing his own uprightnes , and reqiring it , expressing his great love to it , and the high delight he takes to find it in his ( intelligent ) creatures . the righteous god loveth righteousnes , and with his countenance doth he behold the upright . nor is his testimony the less to be regarded for that it is laudatory , and of himself . for we are to consider the prerogative of him that testifies , and that if he were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he were not god. besides that his giving us this , or any , representation of himself ( to whom it were enough to enjoy his own perfections ) is a vouchsafement , and done of meer grace and favour to us , that we may by it be induced to place with satisfaction , our unsuspicious trust and confidence in him . as also , that he saies , in all this , no other thing of himself , than what our own minds , considering him as god , must acknowledg most worthy of him , and agreeing to him with the most apparent necessity . this part , therefore , of the idaea of god hath so firm a foundation , both in the natural complexion of our own minds , and the report which his word makes of him , that on this hand we are hemm'd in as by a wall of adamant : and cannot have the thought of defending his prescience , by intrenching upon his wisdom and truth , without offering the highest violence both to him and our selves . §. v. on the other hand also , as it cannot but seem to us an higher perfection to know all things at once , than gradually to arrive to the knowledg of one thing after another ; and so proceed from the ignorance of some things to the knowledg of them ; and that nothing is more certain , than that all possible perfection must agree to god ; so we find his own word asserting to him that most perfect knowledg which seems to exclude the possibility of increase ; or that any thing should succeed into his knowledg . for how plainly is it affirmed of him that he knows all things . and even concerning such future things as about which our present enqirie is conversant , the affirmation is express and positive . i am god , and there is none like me , declaring the end from the beginning , and from antient times the things that are not yet done . nor is the affirmation naked , and unfortify'd . for , in the same sacred records , we have the same thing both affirmed and proved : inasmuch as we find , in a great part thereof , are contained things foretold by most express prophecy , unto which the events recorded in other parts ( and many of them in other unqestioned writings besides ) have so punctually corresponded , as to leave no place for doubt or cavil . instances are so plain and well known that they need not be mentioned . and surely what was so expressly foretold could not but have been foreknown . it seems then an attempt also eqally hopeles and unrelieving , as it were adventurous and bold , to offer at the protection of his wisdom and sinceritie , by assaulting his prescience or certain foreknowledg of whatsoever shall come to pass . and that their defence is not to be attempted this way , will further most evidently appear from hence , that it is not impossible to assign particular instances of some or other most confessedly wicked actions ; against which god had directed those ordinary means of counselling and dehorting men , and which yet it is most certain he did foreknow they would do . as , tho it was so punctually determined even * to a day , and was ( tho not so punctually ) † foretold unto abraham , how long , from that time , * his seed should be strangers in a land that was not theirs ; yet how freqent are the counsels and warnings sent to pharaoh to dismiss them sooner ; yea how often are moses and aaron directed to claim their liberty , and exhort pharaoh to let them go , and at the same time told , he should not hearken to them . nor indeed is it most seldome said that the lord hardened pharaoh's heart , lest he should . tho it may be a doubt whether those passages be truly translated . for the gentler meaning of the hebrew idiom being well known , it would seem more agreeable to the text , to have expressed only the intended sense , than to have strained a word to the very utmost of its literal import , and manifestly beyond what was intended . after the like manner is the prophet ezekiel sent to the revolted israelites . and directed to speak to them with gods own words , the summe and purport whereof was to warn and dehort them from their wicked waies lest they should die ; when as yet it is plainly told him , but the house of israel will not hearken to thee , for they will not hearken to me . unto which same purpose it is more pertinent , than necessary to be added , that our saviours own plain assertions that he was the son of god , the many miracles by which he confirmed it , and his freqent exhortations to the jews to believe in him thereupon , had a manifest tendency to make him be known and believed to be so , and conseqently to prevent that most horrid act of his crucifixion ( for it is said , and the matter speaks it self , that , if they had known they would not have crucify'd the lord of glory . ) notwithstanding that it was a thing which gods hand and counsel had determined before to be done . that is , foreseeing wicked hands would be prompt and ready for this tragic enterprise , his sovereign power and wise counsel concurred with his foreknowledg , so only , and not with less latitude , to define or determine the bounds and limits of that malignity , than to let it proceed unto this execution . and to deliver him up ( not by any formal resignation , or surrender , as we well know , but permitting him ) thereunto . tho the same phrase of delivering him , hath elsewhere , another notion of assigning or appointing him to be a propitiation for the sins of men , by dying ; which was done by mutual agreement between both the parties , him that was to propitiate , and him who was to be propitiated . in which respect our saviour is also said to have given himself for the same purpose ; which purpose it was determined not to hinder prepared hands to execute in this way . now if it did appear but in one single instance only , that the blessed god did foreknow , and dehort from the same act , it will be plainly consequent , that his warnings and dehortations from wicked actions in the general , can with no pretence be alledged as a proof against his universal prescience . for if the argument [ he dehorted from the doing such an action , therefore he did not foreknow it ] would be able to conclude any thing , it must be of sufficient force to conclude universally ; which it cannot do , if but a single instance can be given , wherein it is apparent , he did both dehort and foreknow . it can only pretend to raise the doubt which we have in hand to discuss , how fitly , and with what wisdom and sinceritie , he can be understood to interpose his counsels and monitions in such a case . §. vi. wherefore nothing remains but to consider how these may be reconciled , and made appear to be no way inconsistent with one another . nor are we to apprehend herein so great a difficulty , as it were to reconcile his irresistible predeterminative concurrence to all actions of the creature , even those that are in themselves most malignantly wicked , with the wisdom and righteousness of his laws against them , and severest punishments of them according to those laws . which sentiments must , i conceive , to any impartial understanding , leave it no way sufficiently explicable , how the influence and concurrence , the holy god hath to the worst of actions , is to be distinguisht from that which he affords to the best ; wherein such inherently evil actions are less to be imputed to him who forbids them , than to the malicious tempter who prompts to them , or the actor that does them , or wherein not a great deal more . and leave it undeniable , that the matter of all his lawes , in reference to all such actions that ever have been done in the world , was a simple and most strictly natural impossibilitie . nothing being more apparently so , than either not to do an action whereto the agent is determined by an infinite power ; or to separate the malignity thereof , from an intrinsecally evil action ; and that this natural impossibility of not sinning was the ineluctable fate of his ( at first ) innocent creatures . who also ( as the case is to be conceived of with the angels that kept not their first station ) must be understood irreversibly condemned to the suffering of eternal punishment , for the not doing of what it was ( upon these terms ) so absolutely impossible to them to avoid . §. vii . this too hard province the present design pretends not to intermeddle in , as being neither apprehended manageable , for those briefly mentioned considerations , and many more that are wont to be insisted on in this argument . nor indeed at all necessary ; for tho many considerations have been with great subtilty , alledg'd and urged to this purpose , by former and some modern writers , ( which it is besides the design of these papers severally to discuss ) these two , which seem the most importunate and enforcing , will , i conceive , be found of little force ; and then the less strength which is in others , will be nothing formidable ; viz : that it necessarily belongs to the original and fountain-being , to be the first cause of whatsoever being ; and consequently , that what there is of positive being in any the most wicked action , must principally owe it self to the determinative productive influence of this first and sovereign cause . otherwise it would seem there were some being that were neither primum , nor a primo . and again ( which we are more concerned to consider , because it more concerns our present subject ) that it were otherwise impossible god should foreknow the sinful actions of men ( many whereof , as hath been observed , he hath foretold ) if their futurition were a meer contingency , and depended on the uncertain will of the subordinate agent , not determined by the supream . but neither of these seem able to infer the dismal conclusion of god's concurring by a determinative influence unto wicked actions . not the former ; for it may well be thought sufficiently to salve the rights and priviledg of the first cause , to assert that no action can be done but by a power derived from it ; which , in reference to forbidden actions , intelligent creatures may use or not use as they please , without overasserting , that they must be irresistibly determined also , even to the worst of actions done by them . besides , that it seems infinitely to detract from the perfection of the ever blessed god , to affirm he was not able to make a creature , of such a nature , as , being continually sustained by him , and supplyed with power every moment sutable to its nature , should be capable of acting ; unless whatsoever he thus enables , he determine ( that is , for it can mean no less thing , impel ) it to do also . and except it were affirmed impossible to god to have made such a creature , ( that is , that it imply'd a contradiction , which certainly can never be proved ) there is no imaginable pretence why it should not be admitted he hath done it : rather than so fatally expose the wisdom , goodnes , and righteousnes of god , by supposing him to have made lawes for his reasonable creatures , impossible , thorough his own irresistible counter-action , to be observed : and afterwards to express himself displeased , and adjudg his creatures to eternal punishments , for not observing them . i am not altogether ignorant what attempts have been made to prove it impossible , nor again , what hath been done to manifest the vanity of those attempts . but i must confess a greater disposition to wonder , that ever such a thing should be disputed , that dispute so plain a case . and that a matter whereupon all moral government depends , both humane and divine , should not have been determined at the first sight . 't is not hard for a good wit to have somewhat to say for any thing . but to dispute against the common sense of mankind , we know before hand , is but to trifle ; as the essay to prove the impossibility of local motion . the notion of the goodnes and righteousnes of god , methinks , should stick so close to our minds , and create such a sense in our souls , as should be infinitely dearer to us than all our senses and powers . and that we should rather choose to have our sight , hearing , and motive power , or what not besides , disputed , or even torn away from us , than ever suffer our selves to be disputed into a belief , that the holy and good god should irresistibly determine the wills of men to , and punish , the same thing . nor is it difficult to urge more puzzling sophisms against the former , than for this latter . but the efforts of a sophistical wit against sense , and more against the sense of our souls , and most of all against the entire summe and substance of all morality , and religion , at once , are but like the attempt to batter a wall of brass with straws and feathers . nor is the assault , on this part , more feeble and impotent , than the defence is wont to be of the other . for i would appeal to the qick refined sense of any sober and pious mind , after serious , inward consultation with it self ; being closely urged , with the horrour of so black a conception of god [ that he should be supposed irresistibly to determine the will of a man to the hatred of his own most blessed self , and then to exact severest punishments for the offence done ] what relief it would now be to it , to be only taught to reply , [ that man is under the law , and god above it . ] a defence that doubles the force of the assault . what! that god should make a law , and necessitate the violation of it ! and yet also punish that violation ! and this be thought a sufficient salvo , that himself is not subject to any law ! will a qick-sented , tender spirit , wounded by so unsufferable indignity , offered to the holy god , be any whit eased or relieved , by the thin sophistry of only a collusive ambiguity in the word [ law ? ] which sometimes signifies the declared pleasure of a ruler to a subject , in which sense any eye can see god can be under no law , having no superiour . but not-seldome also , an habitual fixed principle and rule of acting after one steady tenour . in which sense how manifest is it , that the perfect rectitude of god's own holy gracious nature is an eternal law to him , infinitely more stable , and immutable , than the ordinances of day and night ! or what relief is there in that dream [ of the supposed possibility of god's making a reasonable creature with an innocent aversion to himself ? ] for what can be supposed more repugnant ? or what more impertinent ? if innocent , how were it punishable ? a law already made in the case , how can it be innocent ? but whatsoever strength there may be in arguments , and replies , to and fro , in this matter . that which hath too apparently had greatest actual efficacy , with many , hath been the authority and name of this or that man of reputation ; and the force of that art of imputing a doctrine , already under a prejudicial doom , to some or other ill-reputed former writer . i profes not to be skill'd in the use of that sort of weapons . and what reputation ought to be of so great value with us , as that of god and religion ! tho if one would take that invidious course , it were easie to evince , that such a predeterminative influx to the production of all whatsoever actions , is the dearly espoused notion of one , of as deservedly an ill character , as ever had the name of a christian writer . and whether he would not take that name for a dishonour to him , i pretend not to know . but let us take this sober account of the present case , [ that in this temporary state of trial , the efficacious grace of god is necessary to actions sincerely good and holy ; which therefore all ought undespairingly to seek and pray for . but that in reference to other actions , he doth only supply men with such a power , as whereby , they are enabled , either to act , or , in many instances ( and especially when they attempt any thing that is evil ) to suspend their own action . and surely it carries so unexceptionable a face and aspect with it , that no man , that is himself sober , will think the worst name , of whosoever shall have said the same thing , were a prejudice to it ; or should more oblige him to reject it , then we would think our selves obliged throw away gold , or diamonds , because an impure hand hath toucht them ; or to deny christ , because the devils confest him . tho also , if any should impute the so stating of this matter , to any authour , that hath been wont to go under an ill name and character , in the christian church ; there were a great oversight committed ( to say no harder thing of it . ) for the writers whose names would be supposed a prejudice , have neither said the same thing , nor with the same design . they would have this indetermination of the power afforded to the creature , to be so universal , as to extend eqally to evil actions and to good . and have asserted it with a manifest design to exclude efficacious grace , in reference to the best actions . whereas this account would make it not of so large extent . ( as it were very unreasonable any should ) for tho it may well be supposed extendible to many actions , besides those that are intrinsecally evil , or to any that are not spiritually good , yet nothing enforces ( nor can it be admitted ) that it should actually , and alwaies extend so far . for who can doubt but god can over-rule the inclinations and actions of his creature , when he pleases ; and , as shall best consist with his wisdom , and the purity of his nature , either lay on , or take off his determining hand . nor is it here asserted with any other design , than to exempt the blessed god , as far as is possible ; from a participation in the evil actions of his creatures : in the mean time entitling him , most entirely , to those that are sincerely good . tho it must be left imputable to men themselves ( it being thorough their own great default ) if they have not the grace , which might effectually enable them , to do such also . and as for the latter . this supposed indetermination of the human will , in reference , especially , to wicked actions , is far from being capable of inferring , that god cannot therefore foreknow them ; or any thing more , than that we are left ignorant of the way , how he foreknowes them . and how small is the inconvenience of acknowledging that ? yea and how manifest the absurdity of not acknowledging the like , in many cases ? since nothing is more certain , than that god doth many things besides , whereof the manner , how he does them , we can neither explicate nor understand ! for neither is it difficult to assign instances , more than enough , of actions done by our selves , of the manner whereof , we can give no distinct account , as those of vision , intellection , with sundry other . some have been at great pains we well know to explain the manner of god's foreknowledg of these futurities , otherwise than by laying the foundation thereof in his ( supposed ) efficacious will or decree of them . they that can satisfie themselves with what thomas and scotus have attempted , and the followers of them both ; that can understand what it is , with the one , for all things to be eternally present to the divine intellect in esse reali , and not understand by it , the world to have been eternal . or what , with the other , that they be all present only in esse representativo , and not understand by it barely that they are all known , and no more , ( which seems like the explication of the word invasion , by invasion ) let them enjoy their own satisfaction . for my own part i can more easily be satisfied to be ignorant of the modus or medium of his knowledg , while i am sure of the thing ; and i know not why any sober-minded man might not be so too . while we must all be content to be ignorant of the manner , yea and nature too , of a thousand things besides , when that such things there are , we have no doubt . and when there are few things , about which we can , with less disadvantage , suffer our being ignorant ; or , with less disreputation , profess to be so . it cannot therefore be so affrightful a thing , to suppose god's foreknowledg of the most contingent future actions , well to consist with our ignorance , how he foreknows them , as that we should think it necessary , to overturn and mingle heaven and earth , rather than admit it . §. viii . wherefore waving that unfeasible , unnecessary , and unenjoyned task , of defending god's predeterminative concourse unto sinful actions ; our encounter must only be of the more superable difficulty , to reconcile his prescience of them , with his provisions against them , i. e. how fitly the wise and holy god can have interposed his precautions and dissuasions , in their own nature , aptly tending to withhold and divert men , from those evil actions , which he yet foresees they will do . and it is , in the first place , evident , there can be no pretence to alledg , that there is any such repugnancy in the matter , as shall amount to a contradiction , so much as vertual , or which the things signify'd , on the one part and the other , can be understood any way to import , that indeed there should be a direct and explicite contradiction between foreknowing and dehorting , we may , at first sight , perceive the terms cannot admit ; for there is nothing enuntiated ( affirmed or denied ) in either . but let the sense of both be resolved into propositions , capable of being confronted to one another , and all that can be made of the former , will only come to this ] you will do such a thing ] and of the latter , no more but this [ you ought not to do it ] these are at as great distance , as can be imagined , from grating upon , or jarring with one another . and wherein is the indecorum of it , that both these effata should proceed from the same mouth , viz. of a governour , or one that hath authority over others . we will , for discourse sake , suppose a prince , endowed with the gift or spirit of prophecy . this , most will acknowledg a great perfection , added to whatsoever other his accomplishments . and suppose we this his prophetic ability so large , as to extend to most events that shall fall out within his dominions . is it hereby become unfit for him to govern his subjects by lawes ? or any way admonish them of their duty ? hath this perfection so much diminisht him as to depose him from his government ? it is not indeed to be dissembled , that it were a difficulty to determine , whether such foresight were , for himself , better or worse . boundless knowledge seems only in a fit conjunction with as unbounded power . but it is altogether unimaginable that it should destroy his relation to his subjects . as what of it were left , if it should despoil him of his legislative power , and capacity of governing according to lawes made by it ? and to bring back the matter to the supream ruler . let it for the present be supposed only , that the blessed god hath , belonging to his nature , the universal prescience whereof we are discoursing ; we will , surely , upon that supposition , acknowledg it to belong to him as a perfection . and were it reasonable to affirm that by a perfection he is disabled for government ? or were it a good conseqence [ he foreknowes all things , he is therefore unfit to govern the world ! ] §. ix . and , that we may consider the matter more narrowly ; would the supposition of such foreknowledg , in god , make that cease to be man's duty , which had otherwise been so ? and take away the differences of good and evil ? would it nullifie the obligation of god's law , and make man's own inclination his only rule ? or , if it be said , because it is foreknown , man will do such a thing , therefore he may , where is the connection ? for what influence can foreknowledg have , to alter , or affect , any way , either the nature of the thing foreknown , or the temper of the person that shall do it ; any more than the present knowledg of the same thing , now in doing ? which knowledg none would deny to god : and which , when it occurs to a man , is no more understood to make an evil action innocent , than the action makes the eye guilty , of him that beholds it only , and detests it at once . surely what is , in its own nature , whether , good , or evil , can never not be so , be it foreknown or not foreknown . but if what was otherwise man's duty , be still his duty , what can make it unfit that it be declared , and made known to him to be so ? and how is that otherwise to be done , than by these disputed means ? yea ( for this is the case ) what can make it less fit , than it would be that god should cease to rule over the world ? and qit the right of his government to his revolted creatures , upon no other reason , than only that he foresees they have a mind to invade it ? it may now , perhaps , be said , all this reasoning tends indeed to establish the contrary assertion , [ that notwithstanding god do foreknow man's sin , it is however necessary he forewarn him of it ] but it answers not the objected difficulty . viz. how reasonably any such means are used for an unattainable end . as it is manifest , the end , man's obedience , cannot be attained when it is foreknown he will not obey . §. x. it may here , before we proceed further , not be unseasonable to consider ( a matter , as is known , wont to be much vexed in the schools ) how god may be said to act for any end at all . and it appears very certain , that he , who is so every way absolutely perfect , and happy , cannot be thought to intend , and pursue an end , after the same manner as we are wont to do . we being conscious to our selves of indigency , or , at the best , of obligation to the authour of our beings , are wont to design this or that end for the relieving of our selves , or the approving our selves to him . and , our satisfaction depending upon the attainment of it , we solicitously deliberate about the fittest means to attain it ; and are tos't with various passions , of desire , and hope , and fear , and joy , and grief , according as the end is apprehended more or less excellent , or likely to be attained ; varying often our course upon new emergencies , as this or that may probably promote , or hinder the success of our pursuit . in short , we pursue ends , as being both impatient of disappointment , and uncertain of their attainment . the blessed god , being indigent of nothing , nor under obligation to any one , cannot be supposed to propound an end to himself as that whereupon his satisfaction depends , which were inconsistent with his already-compleat felicity , and would argue him but potentially happy . but acting alwaies from an immense self-sufficient fulnes of life , and of all perfections , doth ever satisfie himself in himself , and take highest complacency in the perfect goodnes , congruity and rectitude of his own most holy will and way . and again , as he doth not seek a yet-unattained satisfaction , in any end he can be supposed to propound to himself ; so nor can he be thought to deliberate , as we are wont to do , concerning the means of effecting any . for deliberation would imply doubtfulnes and uncertainty , which his absolute perfection cannot admit ; nor doth need , the whole frame and compass of things intended by him , in their distinct references and tendencies , being , at once , present to his all-comprehending view ; so that there can be no place for any intermediate knowledg with him , or for any new resolves thereupon . known to the lord are all his works from the beginning of the world. this being premised ; it is now further to be considered , that howsoever one end oftentimes is not attained , unto which the publicly extant declarations of the divine will have a visible aptitude , viz. the obedient compliance of men with them ; another , more noble end was , however , attainable , not unbecoming the designment of the divine wisdom , and which it was every way most worthy of god to be more principally intent upon . it is fit the mention of this be prefac't with an obvious remark ; that the misapprehension of the state of things between god and man doth , in great part , owe it self , to our aptnes to compare unduly , the divine government with that of secular rulers ; and our expectation to find them in all things agreeing with each other . whereas there cannot but be a vast difference , between the constitution , and end of god's government over ( his creatures , and more especially ) mankind , and that of man over his fellow creatures of the same kind . the government of secular , humane rulers , can never be , in the constitution of it , altogether absolute , nor ought , in the design of it , primarily to intend the personal advantage of the ruler himself , who as much depends upon his subjects , and hath ( at least ) as great , need of them , as they can be understood to have of him . but as to the blessed god the matter is apparent , and hath its own triumphant evidence , that since he is the original and root of all being , that all things are meer dependencies upon his absolute pleasure , and entirely of him , and by him , all ought to be to him that he alone might have the glory . wherefore , it must be asserted , and cannot fail of obtaining to be acknowledged , by every impartial , and sober considerer of things , that there is a much more noble and important end , that all god's public edicts , and declarations to men ( the instruments of his government over them ) do more principally aim at , than their advantage , viz. the dignity and decorum of his government it self . and that he may be found in every thing to have done as became him , and was most worthy of himself . and what could be more so , than that he should testifie the aversion of his own pure , and holy nature , to whatsoever was unholy and impure , his love of righteousnes and complacency to be imitated herein , together with his steady , gracious propension to receive all them into the communion of his own felicity or blessednes ( for the redeemer's sake ) who should herein comply with him ? nor are we to understand that he herein so designs the reputation of his government , as men are often wont to do things out of design for their interest , in that kind , that are otherwise , against their ( over-ruled ) inclination . but we are to account these his declarations ( altho they are acts of an intelligent agent , and the products of wisdom and counsel , yet also ) the spontaneous emanations of his own holy , and gracious nature , such as wherein he most fully agrees , and consents with himself . and is it now to be expected , that , because he foresees men will be wicked , and do what shall be unworthy of them , he must therefore lay aside his nature , and omit to do what shall be worthy of himself ? §. xii . and hereupon it may be expected , the more ingenuous , and candid , will allow themselves to think the matter tolerably clear , in reference to the former part of the proposed difficulty ; i. e. will apprehend this way of dealing with men not imprudent , or inconsistent with the divine wisdom , since , tho one end , in a great part , fail , yet another , more valuable , is attained . but yet , as to the latter part , the difficulty may still urge , viz. how it can stand with sinceritie , whereas that end also which failes , seems to have been most directly intended , that the blessed god should seem so earnestly intent upon it . since it is hardly conceiveable , that the same thing should be , at once , seriously intended as an end , and yet , at the same time , give the eye , which seems to design it ; no other prospect , than of a thing never to be brought to pass . wherefore we are next to consider , that we may proceed gradually , and not omit to say what is in it self considerable ; tho it is not all ( which cannot be said at once ) that is to be said ; that the public declarations of the divine will , touching man's duty , do attain that very end [ his obedient compliance therewith ] in great part , and as to may ( altho it be foreknown they will prove ineffectual with the most ) and are the no less successful , than the apt means of attaining it . nor , certainly , if it were foreknown the world would be so divided , as that some would obey , and others not obey , was it therefore the fittest course , that these two sorts should , by some extraordinary act of providence , be carefully severed from each other ; and those be dealt withal apart from the rest : but rather , that the divine edicts should be of an universal tenour , and be directed to all as they are ; the matter of them being of universal concernment , and eqally sutable to the common case of all men . §. xiii . neither yet was it necessary , that effectual care should be taken , they should actually reach all , and be apply'd to every individual person . since it is apparently to be resolved into the wickednes of the world , that they do not so ; and that there is not an universal diffusion of the gospel into every part . for it being evident to any ones reflection , that men are in a state of apostacy and defection from their maker and common lord , and therefore subject to his displeasure ; whereas the merciful god hath done his own part , and so much beyond what was to be expected from him ; issued out his proclamations of peace , and pardon , upon so easie and indulgent terms , as are expressed in his gospel ; if , hereupon , men also did their part , behaved themselves sutably to the exigencie of their case , and as did become reasonable creatures , faln under the displeasure of their maker , ( whereof their common condition affords so innumerable , so pregnant proofs ) the gospel , wheresoever it should arrive , would have been entertained with so great a transport of joy , and so ready and universal acceptance , as very soon to have made a great noise in the world : and being found to be of an universal tenour and concernment , and that what is saies to one nation , it eqally saies the same to every one ; it could not but be , that messengers would interchangeably have run from nation , to nation ; some to communicate , others to enqire after those strange tidings of great joy unto all people , lately sent from heaven ; concerning the emmanuel , god with us ; god , again upon his return to man , and now in christ reconciling the world to himself . and thus how easily , and even naturally , would the gospel soon have spread it self thorough the world ? especially the merciful god having so provided , that there should be an office constituted , and set up ; a sort of men , whose whole business it should be , to propagate , and publish those happy tidings . but that men should so indulge their sensual , terrene inclination , as not at all to use their understandings , and considering power , about other matters than only what are within the sight of their eye , when by so easie and qick a turn of thoughts they might feel and find out who made them , and was the original of their life and being , and that things are not right , and as they should be , between him and them ; and so by what is within the compass of natural revelation , be prepared for what is super-natural . and not that only , but to that stupidity , by which they are unapt to enqire after , and receive , to adde that obstinate malignity , by which they are apt to reject , and oppose the merciful discoveries , and overtures of their offended , reconcileable creatour , and lord : how manifestly doth this devolve the whole business , of the little , slow progress of the gospel in the world , upon themselves only ! as suppose we a prince of the greatest clemency , benignity , and goodnes , from whom a whole countrey of his subjects have made a most causeless defection ; hereupon to send , to the whole body of the rebels , a gracious proclamation of free pardon , upon their return to their allegiance , and duty ; and it only from hence comes to pass , that every individual person of them , distinctly understands not what the message from their prince did import ; because , they that heard it would not , many of them , allow themselves to consider and regard it ; and others of them , with despiteful violence , fell upon the heraulds , barbarously but chering some of them , and ignominiously repulsing the rest . who would not say , that prince had fully done his part , and acqitted himself answerably to the best character , tho he should send to the rebels no further overtures . much more , if , thorough a long tract of time , he continue the same amicable endeavours for their reducement ; notwithstanding the constant experience of the same ill success ? who would not cast the whole busines of the continued ill understanding , between him , and the revolters , upon themselves . and reckon it impossible , any should be ignorant , of his kind and benign inclinations and intentions , if an implacable enmity , and disaffection to him , and his government , were not their common temper ? tho , so infinitely do the mercies of god , exceed those of the most merciful prince on earth , as well as his knowledg and power ; that wheresoever there are any exempt cases , we must conceive him , eqally able , and inclined , to consider them distinctly . and so vastly different , may we well suppose , the degrees of happines and misery to be , in the other world ; as that there may be latitude enough , of punishing and rewarding men , proportionably to the degrees of light they have had , and the more or less malignity , or propension to reconciliation , was found with them thereupon . §. xiv . nor again was it at all incongruous , or unbecoming , that the blessed god , this being the common temper , and disposition of all men , to reject his gracious tenders , should provide , by some extraordinary means , that they might not be finally rejected by all . for what can be more appropriate to sovereignty ( even where it is infinitely less absolute ) than , arbitrarily , to design the objects of special favour ? who blames a prince , for placing special marks of his royal bounty , or clemency here and there , as he thinkes fit ? or that he hath some peculiar favourites , with whom he familiarly converses , whom he hath won , by some or other not-common inducements , and assured their loyal affection : tho there be thousands of persons in his dominions besides , of as good parts , dispositions , and deserts as they ? it belongs to sovereignty , only so , to be favourable to some , as , in the mean time , to be just towards all . yea and it must be acknowledged , such are the dispensations of the holy god towards the whole community of mankind , as import , not only strict righteousness , but great clemency and mercie also . tho they might easily understand themselves to be offenders , and liable to the severities of his justice , they are spared by his patience , sustained by his bounty , protected by his power , their lives and properties are fenced by his own lawes . and whereas they are become very dangerous enemies to one another : and each one his own greatest enemie ; it is provided by those laws , even for the worst of men , that none shall injure them , that all love them , and seek their good . he interposes his authority on their behalf ; and , if any wrong them , he takes it for an affront done to himself . by the same lawes , they are directed to industry , frugality , sobriety , temperance , to exercise a government over themselves , to bridle and subdue their own exorbitant lusts and passions , their more immediate tormentours , and the sources of all the calamities and miseries , which befal them in this world. by all which evidences of his great care , and concern for their welfare , they might understand him to have favourable propensions towards them , and that , tho they have offended him , he is not their implacable enemy ; and might , by his goodnes , be led to repentance . yea and moreover ; he hath sent them a redeemer , his own son , an incarnate deity , who came down into this world , full of grace and truth , upon the most merciful errand . ( and they have some of them been in transports , when they have but fancy'd such a descent , for the doing them , only , some lighter good turn ; as upon the cure of the creeple . the gods ( say they ) are come down in the likeness of men ! ) he being filled with the glorious fulnes of the godhead , hath been a voluntary sacrifice for the sins of men ; and if they would beleive and obey him , they would find that sacrifice is accepted , and available for them . and tho they are disabled to do so , only by their own wicked inclination , even against that also they have no cause to despair of being relieved , if they would ( which they might ) admit the thoughts of their impotency , and the exigencie of their case , and did seriously implore divine help . xv. now with whom these methods succeed well , there is no suspicion of insinceritie ; let us see what pretence there can be for it , with the rest . it is to be considered , that , as to them , he doth not apply himself to every ( or to any ) person immediately , and severally , after some such tenour of speech as this , i know thee to be a profligate , hopeles wretch , and that thou wilt finally disregard whatsoever i say to thee , and conseqently perish and become miserable . but however ( tho i foresee most certainly thou wilt not , yet ) i entreat thee to hear , and obey , and live . indeed sending a prophet to a promiscuous people , he foretells him of such ill success * . but it is not told him he should succeed so ill universally , and it is imply'd , he should not . † but the course the great god takes , is only to apply himself to these ( as hath been said ) in common with the rest . for if it be said he also applies himself to them by the private dictates of his spirit ; he doth not , by it , make formed speeches to men . but as to those its common motions , whereby it applies it self unto them , doth only solicite , in a stated manner of operation , in and by their own reason and consciences ( as he concurres with our inferiour faculties , and with the inferiour creatures , sutably to their natures and capacities ) speaking no other , than their own language , as they are instructed out of his word , or by other means . which he usually continues to do , till , by their resistencies , they have sealed up their own consciences , and conseqently ( according to its more ordinary fixed course , and lawes of access and recess ) shut out the holy spirit both at once . nor is it more to be expected , he should universally alter that course ; than that he should alter the courses of the sun , moon , and stars , and innovate upon universal nature . so that what is endeavoured for the reducement of such , as finally refuse to return , by particular applications to this or that person , and beyond what is contained in the public declarations of his written word , is by substituted ministers , and inferiour agents , that know no more of the event , than they do themselves . and that this was the fittest way of dealing with reasonable creatures , who , that will use his own reason , sees not ? §. xvi . that our disqisition may be here a little more strict , we shall enqire both , what may be supposed possible to be alledg'd out of god's word , in reference to them that persist in wickedness till they finally perish , which it can be thought not consistent with sinceritie to have inserted , upon the supposed foresight of so dismal an issue . and what more convenient course we can think of , which sincerity ( as we apprehend ) would have reqired . as to the former . it may , perhaps , be alledg'd , that he professes to will the salvation of all men . not to desire the death of him that dyeth . yea and professes himself grieved that any perish . now these things , compared with his public declarations , and tenders , directed , in an universal tenour , to all men , carry that appearance and shew with them , as if he would have it believ'd , his end were to save all . wherewith his foresight of the perdition of so many , seems ill to agree . for , how can that end be seriously intended , which it is foreseen will not be brought about ? and how can it be thought to consist with sincerity , that there should be an appearance of his having such an end , unto which , a serious real intention of it doth not correspond ? wherefore we shall here examine , what appearance such expressions as those above recited , can , by just interpretation , be understood to amount unto . and then shew that there is really with the blessed god , what doth truly and fully correspond to that appearance . and very agreeably too , with the hypothesis of his foreseeing how things will finally issue , with very many . and first , that we may understand the true import of the expressions which we have mentioned , and others of like sound and meaning . we are to consider , that ( tho being taken severally and apart , they are not capable of a sense , prejudicial to the cause , the defence whereof we have undertaken , which we shall afterwards more distinctly evince , yet ) it were very injurious , to go about to affix a sense , unto a single expression , without weighing the general design of the writings , whereof it is a part . it were qite to frustrate the use of words , when a matter is to be represented , that is copious , and consists of many parts and branches ; which cannot be comprehended in one , or a few sentences , if we will pretend to estimate , and make a judgment of the speakers full meaning , by this or that single passage , only , because we have not patience , or leasure , to hear the rest ; or perhaps have a greater disposition to cavil his words , than understand his meaning . if a course resembling this should be taken , in interpreting the edicts , or lawes of princes , and states ( suppose it were a proclamation of pardon to delinqent subjects ) and only this or that favourable clause be fastened upon , without regard to the inserted proviso's and conditions ; the ( concerned ) interpreters might do a slight , temporary , and easily remedible wrong to the prince ; but are in danger , more fatally , to wrong themselves . the edicts of the great god , that are publicly extant to mankind ( the universal publication whereof , they partly withstand , and which they too commonly deprave , and perversly mis-interpret , where they do obtain ) carry no such appearance with them , as if he had ever proposed it to himself , for his end , to save all men , or any man , let them do what they please , or how destructive a course soever they take , and shall finally persist in . if that were supposed his design , his so seemingly serious counsels , and exhortations , were as ludicrous , as they could be thought , if it were as peremptorily determined all should perish . for what god will , by almighty power , immediatly work , without the subordinate concurrence of any second cause , must be necessarily . and it is eqally vain , solicitously to endeavour the engaging of subordinate agents , to do that which without them is absolutely necessary , as it were to endeavour that , by them , which is absolutely impossible . §. xvii . that which his declarations to men do amount unto , is , in summe , thus much , that , whereas they have , by their defection , and revolt from him , made themselves liable to his justice , and very great conseqent miseries ; he is willing to pardon , save and restore them to a blessed state , upon such terms as shall be agreeable ( the recompence due to his injured law , being otherwise provided for , at no expence of theirs ) to the nature of that blessednes they are to enjoy , the purity of his own nature , and the order , and dignity of his government . that is , that they seriously repent , and turn to him , love him as the lord their god , with all their heart and soul , and might , and mind ; and one another as themselves . ( being to make together one happy community , in the participation of the same blessednes ) commit themselves by entire trust , subjection and devotednes to their great and merciful redeemer , according to the measure of light , wherewith he shall have been revealed and made known to them ; submit to the motions and dictates of his blessed spirit , whereby the impression of his own holy image is to be renewed in them , and a divine nature imparted to them ; and carefully attend to his word as the means , the impressive instrument or seal , by which , understood and considered , that impression shall be made , and the very seed out of which that holy nature , and the entire frame of the new creature shall result and spring up in them ; so as to make them apt unto the obedience that is expected from them , and capable of the blessednes they are to expect . that if they neglect to attend to these external discoveries , and refuse the ordinary aids and assistances of his good spirit , and offer violence to their own consciences , they are not to expect he should over-power them , by a strong hand , and save them against the continuing dis-inclination of their own wills . nor ( whatsoever extraordinary acts he may do upon some , to make them willing ) is there any universal promise in his word ; or other encouragement , upon which any may reasonably promise themselves that ; in the neglect and disuse of all ordinary means , such power shall be used with them , as shall finally overcome their averse disaffected hearts . §. xviii . 't is true that he frequently uses much importunity with men , and enforces his lawes with that earnestnes , as if it were his own great interest to have them obey'd ; wherein , having to do with men , he doth like a man , solicitously intent upon an end which he cannot be satisfy'd till he attain . yet withal , he hath interspersed , every where in his word , so frequent , god-like expressions of his own greatnes , all-sufficiency and independency upon his creatures , as that if we attend to these his public declarations , and manifests of himself entirely ; so as to compare one thing with another , we shall find the matter not at all dissembled ; but might collect this to be the state of things , between him , and us ; that he makes no overtures to us , as thinking us considerable , or as if any thing were to accrue to him from us . but that , as he takes pleasure in the diffusion of his own goodnes , so it is our interest to behave our selves sutably thereunto , and , according as we comply with it , and continue in it , or do not , so we may expect the delectable communications of it , or tast , otherwise , his just severity . that , therefore , when he exhorts , obtests , intreats , beseeches that we would obey and live ; speaks as if he were grieved at our disobedience , and what is like to ensue to us therefrom ; these are merciful condescentions , and the efforts of that goodnes , which chooseth the fittest wayes of moving us , rather than that he is moved himself , by any such passions , as we are wont to feel in our selves , when are pursuing our own designs . and that he vouchsafeth to speak in such a way as is less sutable to himself , that it may be more sutable to us , and might teach us , while he so far complies with us , how becoming it is that we answerably bend our selves to a compliance with him . he speaks , sometimes , as if he did suffer somewhat humane , as an apt means ( and which to many proves effectual ) to bring us to enjoy , at length , what is truly divine . we may , if we consider , and lay things together , understand these to be gracious insinuations ; whereby , as he hath not left the matter liable to be so mis-understood , as if he were really affected with solicitude , or any perturbation concerning us ( which he he hath sufficiently given us to understand his blessed nature cannot admit of . ) so nor can they be thought to be disguises of himself , or misrepresentations , that have nothing in him corresponding to them . for they really signifie the obedience , and blessednes of those his creatures that are capable thereof , to be more pleasing and agreeable to his nature , and will ; than that they should disobey and perish . ( which is the utmost that can be understood meant , by those words , god will have all men to be saved and come to the knowledg of the truth ) but withal , that he so apprehends the indignity done to his government , by their disobedience , that if they obey not ( as the indulgent constitution and temper of his law , and government now are , in and by the redeemer ) they must perish . and that he hath also such respect to the congruity and order of things , as that it shall not be the ordinary method of his government over reasonable creatures , to over-power them into that obedience , by which it may come to pass that they perish not . all which may be collected from those his own plain words , in that other recited text ( and many besides of like import . ) when , with so awful solemnity , he professes , that as he lives he takes no pleasure in the death of sinners , but that they may turn and live ; and adds , turn ye , turn ye , why will you die ? that is , that their repentance , and consequent welfare , would be more grateful to him , than their perdition , upon their persevering in destructive waies . but yet , that if they were not moved to repent , by these his pleadings and expostulations used with them , they should die , and were therefore concern'd , to attend and hearken , to such his reasonings and warnings , as the apt means to work their good ; not expecting he should take extraordinary courses with them , in order to it . and that the real respect he had thereunto , should never induce him , to use any indecorous course , to bring it about ; but that he had a more principal respect to the rules of justice , and the order of his government , than to their concernments . and that he , notwithstanding , expresses himself aggrieved that any finally perish ; if we consider and recollect , what notices he hath furnished our minds with , of the perfections of a deity , and what he hath remonstrated to us of his own nature , so plainly , in his word ; we cannot understand more by it , than the calm dispassionate resentment and dislike , which most perfect purity , and goodnes have , of the sinfulnes and miserable ruine , of his own creatures . in all which we have a most unexceptionable idaea of god , and may behold the comly conjuncture of his large goodnes , strict righteousnes , and most accurate wisdom all together . as we are also concerned , in making our estimate of his waies , to consider them . and not to take our measure of what is sutable to god , by considering him according to one single attribute only ; but as they all are united , in his most perfect being . and in that blessed harmony , as not to infer with him a difficulty what to do , or what not . which sometimes falls out with men , where there is an imperfect resemblance of those divine excellencies , not so exactly contempered together . as it was with that spartan prince and general in plutarch , when , finding a necessity to march his army , and taking notice of one , for whom he had a peculiar kindness , that , thorough extream weaknes , was not possibly to be removed , he look't back upon him , expressing his sense of that exigencie , in those emphatical words , how had a matter is it at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exercise pity and be wise ! god's own word misrepresents him not , but gives a true account of him , if we allow our selves to confer it with it self , one part of it with another . nor doth any part of it , taken alone , import him so to have will'd the happines of men , for any end of his , that he resolved he would , by whatsoever means certainly effect it ; as we are wont , many times , with such engernes to pursue ends upon which we are intent , as not to consider of right or wrong , fit or unfit in our pursuit of them , and so let the cost of our means , not seldom , eat up our end . nor did that belong to him , or was his part as our most benign , wise , and righteous governour , to provide that we should certainly not transgress , or not suffer prejudice thereby ; but that we should not do so , thorough his omission of any thing , which it became him to do to prevent it . §. xix . it may therefore be of some use further to take notice , that a very divers consideration must be had , of the ends which shall be effected by gods own action only , and of those which are to be brought about ( in concurrence , and subordination to his own ) by the intervenient action of his creatures . especially ( which is more to our purpose ) such of them as are intelligent , and capable of being govern'd by lawes . as to the former sort of these ends , we may be confident they were all most absolutely intended , and can never fail of being accomplisht . for the latter , it cannot be universally said so . for these , being not entirely his ends , but partly his , and partly prescribed by him , to his reasonable creatures , to be theirs . we are to conceive he alwaies , most absolutely , intends to do , what he righteously esteems congruous ▪ should be his own part ; which he extends and limits , as seems good unto him . and sometimes , of his own good pleasure , assumes to himself the doing of so much , as shall ascertain the end ; effectually procuring , that his creature shall do his part also . that is , not only enacts his law , and adds exhortations , warnings , promises , to enforce it , but also emits that effectual influence , whereby the inferiour wheels shall be put into motion , the powers and faculties of his governed creature excited and assisted , and ( by a spirit in the wheels ) made as the chariots of a willing people . at other times and in other instances , he doth less , and meeting with resistence , sooner retires ; follows not his external edicts and declarations , with so potent and determinative an influence ; but that the creature , through his own great default , may omit to do his part , and so that end be not effected . that the course of his oeconomy towards men on earth is , de facto , ordered with this diversity , seems out of qestion . manifest experience shews it . some do sensibly perceive that motive influence , which others do not . the same persons , at sometimes , find not that , which at other times they do . his own word plainly asserts it . he works in us to will and to do , of his own good pleasure . where he will , he , in this respect , shews mercy ; where he will , he hardeneth , or doth not prevent but that men be hardened . and indeed , we should be constrain'd to rase out a great part of the sacred volume , if we should not admit it to be so . and as the eqity and fitnes of his making such difference ( when it appears he doth make it ) cannot without profanenes be doubted , so it is evident , from what was before said , they are far removed from the reach and confines of any reasonable doubt ; since he forsakes none , but being first forsaken . nor have men any pretence to complain of subdolous dealing , or that they are surprisingly disappointed , and lurcht of such help , as they might have expected ; inasmuch as this is so plainly extant in god's open manifests to the world , that he uses a certain arbitrarines , especially in the more exuberant dispensation of his grace ; and is inserted to that purpose , that they may be caution'd not to neglect lower assistences ; and warned , because he works to will and to do of his own pleasure , therefore to work out their own salvation with fear and trembling . whereupon , elsewhere , after the most persuasive alluring invitations . turn ye at my reproof , i will pour out my spirit to you , i will make known my words to you , it is presently subjoyned , because i called and ye refused , i stretched out my hand and no man regarded . but ye have set at nought all my counsel , and would none of my reproof ; i also will laugh at your calamity , i will mock when your fear cometh . from all which it is plainly to be understood , that the general strain and drift of god's external revelation of his mind to man , in his word , and the aspect of even those passages , that can , with most colour , be thought to signify any thing further , do amount to nothing more than this , that he doth so far really will the salvation of all , as not to omit the doing that which may effect it , if they be not neglectful of themselves , but not so as to effect it by that extraordinary exertion of power , which he thinks fit to employ upon some others . nor is it reasonably to be doubted , ( such a will being all that can be pretended to be the visible meaning of the passages before noted ) whether there be such a will in god or no. and so somewhat really corresponding ( the next thing promised to be discoursed ) to the aspect and appearance hereof , which is offered to our view . for what should be the reason of the doubt ? he , who best understands his own nature , having said of himself what imports no less ; why should we make a difficulty to believe him ? nor indeed can any notices we have of the perfections of the divine nature be less liable to doubt , than what we have of his unchangeable veracity ; whence , as it is impossible to him to lye , it must be necessary , that he be really willing of what he hath represented himself so to be . i must here profess my dislike of the terms of that common distinction the voluntas beneplaciti , et signi in this present case . under which , such as coyned , and those that have much used it , have only rather , i doubt not , conceal'd a good meaning , than expressed by it an ill one . it seems , i confess , by its more obvious aspect , too much to countenance the ignominious slander , which profane and atheistical dispositions would fasten upon god , and the course of his procedure towards men ; and which it is the design of these papers to evince of as much absurdity and folly , as it is guilty of impiety and wickednes : as tho he only intended to seem willing of what he really was not ; that there was an appearance to which nothing did subesse . and then why is the latter call'd voluntas ? unless the meaning be he did only will the sign , which is false and impious ; and if it were true , did he not will it with the will of good pleasure ? and then the members of the distinction are confounded . or , as if the evil actions of men were , more truly , the objects of his good pleasure , than their forbearance of them . and of these faults the application of the distinction of god's secret will , and revealed , unto this case , tho it be useful in many , is as guilty . §. xxi . the truth is ( unto which we must esteem our selves obliged to adhere , both by our assent , and defence ) that god doth really and complacentially will ( and therefore doth with most unexceptionable sincerity declare himself to will ) that to be done and enjoy'd by many men , which he doth not , universally , will to make them do , or irresistibly procure that they shall enjoy . which is no harder assertion , than that the impure will of degenerate sinful man is opposite to the holy will of god ; and the malignity of man's will to the benignity of his . no harder than that there is sin and misery in the world , which how can we conceive otherwise , than as a repugnancie to the good and acceptable will of god ? methinks it should not be difficult to us to acknowledg , that god doth truly , and with complacencie , will , whatsoever is the holy righteous matter of his own lawes . and if it should be with any a difficulty , i would only make this supposition . what if all the world were yet in innocencie , yielding entire , universal obedience to all the now extant laws of god , which have not reference to man as now faln ( as those of repentance , faith in a mediatour , &c. ) would it now be a doubt with any , whether god did truly and really will , and were pleased with the holines and righteousnes which were every where to be found in the world ? surely we would not , in this case , imagine the creatures will more pure and holy than the divine ; or that he were displeased with men for their being righteous and holy . now again suppose the world revolted , what then is that holy will of god changed ? will we not say it remains the same holy will still ? and stands the same rule of righteousnes and duty that it was ? doth the change of his rebel-creatures infer any with him ? or do only the declarations of his former will remain to be their rule , and keep them still obliged , his will it self being become another from what it was ? surely he might as easily have changed his lawes . and if we say his will is changed , how should we know it to be so ? if we know it not , surely such a thing should not be said or thought . if we know it , how should those yet-extant lawes and declarations continue to oblige , against the law-givers known will ? and then the easie expedient to nullifie the obligation of a law , that were thought too restrictive , were to disobey it . and men might , by sinning once , license themselves to do the same thing ( tho then we could not call it sinning ) alwaies . and so the creatures should be the supream , and ruling will. nor had it been a false suggestion , but a real truth , that man , by becoming a sinner , might make himself a god. or , if it shall be thought fit to say , that the divine will would not , in that supposed case , be said to be changed ; but only , that now , the event makes it appear not to have been , what we thought it was ; that were to impute both impuritie and dissimulation to the holy blessed god , as his fixed attributes . and what we thought unfit , and should abhorre , to imagine might have place with him one moment , to affix to him for perpetuitie . §. xxii . and whereas it may be thought to follow hence , that hereby we ascribe to god a liablenes to frustration , and disappointment . that is without pretence . the resolve of the divine will , in this matter , being not concerning the event what man shall do , but concerning his duty what he should , and concerning the connection between his duty , and his happines . which , we say , he doth not only seem to will , but wills it really and truly . nor would his prescience of the event , which we all this while assert , let frustration be so much as possible to him . especially , it being at once foreseen , that his will , being crossed in this , would be fulfilled in so important a thing , as the preserving the decorum of his own government . which had been most apparently blemisht , beyond what could consist with the perfections of the deity , if either his will concerning man's duty , or the declarations of that will , had not been substantially , the same that they are . we are , therefore , in assigning the object of this or that act of the divine will , to do it entirely , and to take the whole object together , without dividing it , as if the will of god did wholly terminate upon what indeed is but a part ( and especially if that be but a less considerable part ) of the thing willed . in the present case , we are not to conceive that god , only , wills either man's duty or felicity , or that herein his will doth solely and ultimately terminate . but , in the whole , the determination of god's will is , that man shall be duly governed , that is , congruously both to himself , and him . that such and such things , most congruous to both , shall be man's duty , by his doing whereof , the dignity and honour of god's own government might be preserved , which was the thing principally to be design'd ; and in the first place . and , as what was secundary thereto , that hereby man's felicity should be provided for . therefore , it being foreseen a violation would be done to the sacred rights of the divine government , by man's disobedience , it is resolved , they shall be repaired and maintained by other means . so that the divine will hath its effect ; as to what was its more noble and principal design , the other part failing , only , by his default , whose is the loss . and if yet it should be insisted , that in asserting god to will what by his lawes he hath made become man's duty , even where it is not done , we shall herein ascribe to him , at least , an ineffectual and an imperfect will , as which doth not bring to pass the thing willed . it is answered , that imperfection were with no pretence imputable to the divine will , meerly for it s not effecting every thing , whereto it may have a real propension . but it would be more liable to that imputation , if it should effect any thing , which it were less fit for him to effect , than not to effect it . the absolute perfection of his will stands in the proportion , which every act of it bears , to the importance of the things , about which it is conversant . even as , with men , the perfection of any act of will is to be estimated , not by the meer peremptory sturdines of it , but by its proportion to the goodnes of the thing willed . upon which account , a meer velleity ( as many love to speak ) when the degree of goodnes in the object claims no more , hath unconceivably greater perfection in it , than the most obstinate volition . and since the event forbids us to admit that god did ever will the obedience and felicity of all , with such a vvill as should be effective thereof ; if yet his plain word shall be acknowledged the measure of our belief , in this matter , which so plainly asserts him someway to will the salvation of all men , 't is strange if , hereupon , we shall not admit rather of a will not-effective of the thing willed , than none at all . the vvill of god is sufficiently to be vindicated from all imperfection , if he have sufficient reason for all the propensions , and determinations of it , whether from the value of the things willed , or from his own sovereignty who wills them . in the present case , we need not doubt to affirm , that the obedience and felicity of all men , is of that value , as whereunto a propension of will , by only simple complacency is proportionable . yet , that his not procuring , as to all ( by such courses as he more extraordinarily takes with some ) that they shall , in event , obey and be happy , is upon so much more valuable reasons ( as there will be further occasion to shew ere long ) as that , not to do it was more eligible , with the higher complacency , of a determinative will. and since the public declarations of his good will , towards all men , import no more than the former , and do plainly import so much ; their correspondency to the matter declared is sufficiently apparent . and so is the congruity of both with his prescience of the event . for tho , when god urges and incites men , by exhortations , promises , and threats , to the doing of their own part ( which it is most agreeable to his holy gracious nature to do ) he foresee , many will not be moved thereby ; but persist in wilful neglect , and rebellions till they perish : he , at the same time , sees that they might do otherwise , and that , if they would comply with his methods , things would otherwise issue with them . his prescience , no way , imposing upon them a necessity to transgress . for they do it not because he foreknew it , but he only foreknew it because they would do so . and hence he had , as it was necessary he should have , not only this for the object of his foreknowledg , that they would do amiss and perish . but the whole case in its circumstances , that they would do so , not thorough his omission , but their own . and there had been no place left for this state of the case ; if his public edicts and manifests , had not gone forth , in this tenour as they have . so that the consideration of his prescience , being taken in , gives us only , in the whole , this state of the case , that he foresaw men would not take that course , which he truly declared himself willing they should ( and was graciously ready to assist them in it ) in order to their own well-being . whence all complaint of insincere dealing is left without pretence . §. xxiii . nor ( as we also undertook to shew ) could any course ( within our prospect ) have been taken , that was fit , in it self , and more agreeable to sincerity . there are only these two waies to be thought on , besides . either that god should wholly have forborn to make overtures to men in common . or , that he should efficaciously have overpow'red all into a compliance with them . and there is little doubt , but , upon sober consideration , both of these will be judg'd altogether unfit . the former ; inasmuch as it had been most disagreeable to the exact measures of his government , to let a race of sinful creatures persist , thorough many successive ages , in apostacy and rebellion , when the characters of that law , first written in man's heart , were in so great measure outworn , and become illegible ; without renewing the impression , in another way ; and reasserting his right and authority , as their ruler and lord ; to the holines of his nature , not to send into the vvorld such a declaration of his will , as might be a standing testimony against the impurity , whereinto it was lapsed ; to the goodnes of it , not to make known upon what termes , and for whose sake , he was reconcileable ; and to the truth of the thing , since he really had such kind propensions towards men in common not to make them known . that it had , it self , been more liable to the charge of insinceritie , to have concealed from men what was real truth , and of so much concernment to them . and he did , in revealing them , but act his own nature ; the goodnes whereof is no more lessened , by mens refusal of its offers , than his truth can be made of none effect by their disbelief of its assertions . besides the great use such an extant revelation of the way of recovery , was to be of , to those that should obediently comply with it , even after they should be so to do . §. xxiv . and the latter we may also apprehend very unfit too ; tho , because that is less obvious , it requires to be more largely insisted on . for it would seem that if we do not effect any thing which we have a real will unto , it must proceed from impotencie , and that we cannot do it , which who would say of the great god ? herein , therefore , we shall proceed by steps . and gradually offer the things that follow to consideration . as , that it were , indeed , most repugnant to the notion of a deity , to suppose any thing , which includes in it no contradiction , impossible to god , considered according to that single attribute of power , only . but yet we must add , that this were a very uneqal way of estimating what god can do , that is to consider him as a meer being of power . for the notion of god so conceiv'd , were very inadeqate to him , which taken entirely , imports the comprehension of all perfections . so that they are two very distant qestions , what the power of god alone could do ; and , what god can do . and whereas to the former the answer would be , whatsoever is not in it self repugnant to be done . to the latter , it must only be , whatsoever it becomes , or is agreeable to a being every way perfect to do . and so it is to be attributed to the excellencie of his nature , if amongst all things not simply impossible , there be any , which it may be truly said be cannot do . or , it proceeds not from the imperfection of his power , but from the concurrence of all other perfections in him . hence his own word plainly affirms of him , that he cannot lye . and by common consent it will be acknowledged , that he cannot do any unjust act whatsoever . to this i doubt not we may with as common suffrage ( when the matter is considered ) subjoyn , that his wisdom doth as much limit the exercise of his power , as his righteousnes or his truth doth . and that it may with as much confidence , and clearnes , be said and understood , that he cannot do an unwise , or imprudent act as an unjust . further , that as his righteousnes corresponds to the justice of things , to be done or not done , so doth his wisdom to the congruity or fitnes . so that he cannot do what it is unfit for him to do , because he is wise ; and because he is most perfectly & infinitely wise , therefore nothing that is less-fit . but whasoever is fittest , when a comparison is made between doing this or that , or between doing and not doing , that the perfection of his nature renders necessary to him , and the opposite part impossible . again , that this measure must be understood to have a very large and most general extent unto all the affairs of his government , the object it concerns being so very large . we , in our observation , may take notice , that fewer qestions can occur concerning what is right or wrong , than what is fit , or unfit . and whereas any man may in a moment be honest , if he have a mind to it ; very few ( and that by long experience ) can ever attain to be wise . the things about which justice is conversant being reducible to certain rules , but wisdome supposes very general knowledg of things scarce capable of such reduction . and is , besides , the primary reqisite , in any one that bears rule over others . and must therefore most eminently influence all the managements of the supream ruler . §. xxv . it is moreover to be considered , that innumerable congruities lie open to the infinite wisdom , which are never obvious to our view or thought . as to a well-studied scholar , thousands of coherent notions , which an illiterate person never thought of . to a practic 't courtier , or well-educated gentleman , many decencies and indecencies in the matter of civil behaviour , and conversation , which an unbred rustic knowes nothing of . and to an experienced states-man , those importancies , which never occur to the thoughts of him who daily follows the plough . what government is there that hath not its arcana , profound mysteries and reasons of state that a vulgar wit cannot dive into ? and from whence , the account to be given , why this or that is done or not done , is not , alwaies , that it would have been unjust it should be otherwise , but it had been imprudent . and many things are , hereupon , judged necessary not from the exigencie of justice , but reason of state. whereupon , men of modest and sober minds , that have had experience of the wisdom of their governours , and their happy conduct , thorough a considerable tract of time ; when they see things done by them , the leading reasons whereof they do not understand , and the effect and success comes not yet in view , suspend their censure ; while as yet all seems to them obscure , and wrapt up in clouds and darknes . yea tho the course that is taken have , to their apprehension , an ill aspect . accounting it becomes them not , to make a judgment of things so far above their reach , and confiding in the tried wisdom of their rulers , who , they believe , see reasons for what they do , into which they find themselves unable to penetrate . with how much more submiss , and humble veneration , ought the methods of the divine government to be beheld & adored , upon the certain assurance we have , that all things therein , are managed by that vvisdom , which could never in any thing mistake its way . vvhereas , there was never any continued administration of human government , so accurate and exact , but that , after some tract of time , some or other errours might be reflected on therein . again , it may further be said , without presuming beyond due bounds , that tho infinite congruities must be supposed to lye open to the divine understanding , which are concealed from ours , yet that these two things in the general are very manifestly congruous to any sober attentive mind , that directly concern , or may be apply'd to the case , under our present consideration , viz. that the course of god's government over the vvorld , be , for the most part , steady , and uniform ; not interrupted by very freqent , extraordinary and anomalous actions . and again , that he use a royal liberty , of stepping out of his usual course , sometimes , as he sees meet . it cannot but appear to such as attend , highly incongruous , should we affirm the antithesis to either of these ; or lay down counter-positions to them , and suppose the course of the divine government to be manag'd agreeably thereunto . §. xxvi . for , as to the former ; what confusion would it make in the world , if there should be perpetual innovations upon nature ; continual , or exceeding freqent impeditions , and restraints of second causes . in the sphere of nature , the vertues and proper qalities of things , being never certain , could never be understood , or known . in that of policy , no measures , so much as probable , could ever be taken . how much better is it , in both , that second causes , ordinarily follow their inclinations ? and why is it not to be thought congruous , that , in some degree , things should be proportionably so , in the sphere of grace ? ( whereto by and by we shall speak more directly . ) we pray , when our friends are sick , for their recovery . what can be the sober meaning and design of such prayers ? not that god would work a miracle for their restitution , ( for then we might as well pray for their revival after death ) but , that god would be pleased so to co-operate , in the still and silent way of nature , with second causes , and so bless means , that they may be recovered , if he see good . otherwise that they , and we may be prepared to undergo his pleasure . and agreeable hereto ought to be the intent of our prayers , in reference to the public affairs , and better posture of the world. and we may take notice the divine wisdom laies a very great stress upon this matter , the preserving of the common order of things ; and cannot but observe a certain inflexiblenes of providence , herein . and , that it is very little apt to divert from its wonted course . at which weak minds are apt to take offence . to wonder , that , against so many prayers and tears , god will let a good man die ; or one whom they love ; or that a miracle is not wrought to prevent their own being wrong'd at any time ; or , that the earth doth not open and swallow up the person that hath done them wrong . are apt to call for fire from heaven , upon them that are otherwise minded , and do otherwise , than they would have them . but a judicious person would consider , if it be so highly reasonable that my desires should be comply'd with , so extraordinarily , than why not all mens ? and then were the vvorld filled with prodigies and confusion . the inconveniencies would soon be to all , eqally discernable , and intolerable ( as the heathen poet takes notice , should jupiter's ear be over-easy ) yea and the impossibility were obvious of gratifying all , because of their many counter-desires . and for the other , it were no less incongruous , if the supream power should so tie its own hands , and be so astricted to rules and methods , as never to do any thing extraordinary , upon never so important occasion . how ill could the world have wanted such an effort of omnipotencie , as the restriction upon the flames from destroying shadrach , meshach , and abednego ? or the miracles wrought in our saviour's and the next following daies ? such things are never done ; but when the all-comprehending wisdom sees it most congruous . and that the cause will over-recompense the deflection from the common course . if no such thing did ever fall out , what a temptation were it to mankind , to introduce into their beleif an unintelligent fate instead of a deity ? besides that the convincing testimony were wanting , which we see is so necessary for the confirmation of any particular revelation from god , which comes not within the compass of natures discovery ( upon which account , also , it is as apparently necessary such extraordinary works should not be over-frequent , for then they become ordinary , and useless to that special end ) so that here the exertions both of the ordinate and absolute power god ( as some distinguish ) have their so appropriate , and so visibly apt , and congruous uses , that they are discernable to a very ordinary understanding , how much more to the infinite wisdom of god! §. xxvii . now hereupon we say further , there is the like congruity , upon as valuable ( though not altogether the same ) reasons that , in the affaires of grace , there be somewhat correspondent . that , ordinarily , it be sought and expected , in the use of ordinary means . and that , sometimes , its sovereignty shew it self in preventing exertions . and in working so heroically , as none have , before hand , in the neglect of its ordinary methods , any reason to expect . and we may fitly add , that where sovereignty is pleased thus to have its exercise and demonstrate it self , it is sufficient that there be a general congruity , that it do so sometimes , as an cedent reason to the doing of some such extraordinary things , but that there should be a particular leading congruity or antecedent reason , to invite these extraordinary operations of grace , to one person more than another , is not necessary . but it is most congruous , that , herein , it be most arbitrary . most agreeable to the supremacy of god ; to the state of sinful man , who hath infinitely disoblig'd him , and can deserve nothing from him ; yea , and even to the nature of the thing . for , where there is a parity , in any objects of our own choice , there can be no leading reason to this , rather than that . the most prudent man , that is wont to guide himself by never so exquisite wisdom , in his daily actions , where there is a perfect indifferency , between doing this thing or that , is not liable to censure , that he is not able to give a reason why he did that , not the other . wisdom hath no exercise in that case . but that the blessed god doth ordinarily proceed in these affairs , by a steady rule , and , sometimes , shew his liberty of departing from it , is to be resolved into his infinite wisdom , it being , in it self , most fit , he should do both the one , and the other ; and therefore to him most necessary . whereupon , the great apostle saint paul , discoursing upon this subject , doth not resolve the matter into strict justice , nor absolute sovereignty ( both which have their place too , in his proceedings with men , as the sacred writings do abundantly testifie ) but we find him in a transport , in the contemplation of the divine wisdom , that , herein , so eminently shines forth . o the depths of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his waies past finding out ! §. xxviii . to summe up all , we conclude it obvious to the apprehension of such as consider , that it was more congruous the general course of gods government , over man , should be by moral instruments . and , howsoever it were very unreasonable , to imagine , that god cannot in any case , extraordinarily oversway the inclinations , and determine the will of such a creature , in a way agreeable enough to its nature , ( tho we particlarly know not , as we are not concerned to know , or curiously to enqire in what way ) and highly reasonable to admit that in many cases he doth . it is notwithstanding manifest , to any sober reason , that it were very incongruous , this should be the ordinary course of his conduct towards mankind , or the same persons at all times . that is , that a whole order of intelligent creatures should be moved , only by inward impulses ; that gods precepts , promises and comminations , whereof their nature is capable , should be all made impertinencies , through his constant overpow'ring those that should neglect them ; that the faculties , whereby men are capable of moral government , should be rendered , to this purpose , useless and vain ; and that they should be tempted to expect , to be constantly manag'd as meer machines , that know not their own use . nor is it less apprehensible , how incongruous it were also , on the other hand , to suppose that the exteriour frame of gods government , should be totally unaccompanied with an internal vital energie ; or exclude the inward motions , operations , and influences , whereof such a creature is also fitly capable . or that god should have barr'd out himself , from all inward access to the spirits of men , or commerce with them . that the supream universal , paternal mind ( as an heathen call'd it ) should have no way for efficacious communications , to his own ofspring , when he pleases ; that ( so unsutably to sovereignty ) he should have no objects of special favour , or no peculiar waies of expressing it . it is manifestly congruous that the divine government , over man , should be ( as it is ) mixed or composed of an external frame of lawes , with their proper sanctions , and inforcements , and an internal effusion of power , and vital influence , correspondent to the several parts of that frame ; and which might animate the whole , and use it , as instrumental , to the begetting of correspondent impressions on mens spirits . that this power be put forth , not ( like that of a natural agent ) ad ultimum ( which if we would suppose the divine power to be , new worlds must be springing up every moment ) but gradually , and with an apt contemperation to the subject , upon which it is designed , to have its operations , and withal , arbitrarily , as is becoming the great agent from whom it proceeds , and to whom it , therefore , belongs , to measure its exertions , as seems meet unto him . that it be constantly put forth ( tho most gratuitously , especially the disobligation of the apostacy being considered ) upon all , to that degree , as that they be enabled to do much good , to which they are not impelled by it . that it be ever ready ( since it is the power of grace ) to go forth in a further degree than it had yet done , wheresoever any former issues of it have been duly comply'd with . tho it be so little supposable that man should hereby have obliged god thereto , that he hath not any way obliged himself ; otherwise , than that he hath imply'd a readines , to impart unto man what shall be necessary to enable him to obey , so far as , upon the apostacie , is reqisite to his relief : if he seriously endeavour to do his own part , by the power he already hath received . agreeably to the common saying , homini facienti qod in se est , &c. that , according to the royal liberty , wherewith it works , it go forth , as to some , with that efficacy , as notwithstanding whatever resistance , yet to overcome , and make them captives to the authority and love of christ. §. xxix . the universal continued rectitude of all intelligent creatures had , we may be sure , been willed , with a peremptory , efficacious will if it had been best . that is , if it had not been less congruous than to keep them , some time ( under the expectation of future confirmation and reward ) upon trial of their fidelity , and in a state wherein it might not be impossible to them to make a defection . and so it had easily been prevented , that ever there should have been an apostacie from god , or any sin in the world . nor was it either less easie , by a mighty irresistible hand , universally to expel sin , than prevent it ; or more necessary or more to be expected from him . but if gods taking no such course , tended to render his government over the world more august , and awful , for the present , and the result , and final issue , of all things more glorious at length , and were consequently , more congruous ; that could not be so willed , as to be effectually procured by him . for whatsoever obligation strict justice hath upon us , that congruity cannot but have upon him . and whereas it would be concluded , that whatsoever any one truly wills , they would effect if they could , we admit it for true , and to be applied in the present case . but adde , that as we rightly esteem that impossible to us , which we cannot justly do , so is that to him , not only , which he cannot do justly , but which , upon the whole matter he cannot do , most wisely also . that is , which his infinite wisdom doth not dictate , is most congruous and fit to be done . things cohere , and are held together , in the course of his dispensation , by congruities as by adamantine bands , and cannot be otherwise . that is , comparing and taking things together , especially the most important . for otherwise , to have been nicely curious about every minute thing , singly considered , that it might not possibly have been better ( as in the frame of this or that individual animal or the like ) had been needlesly to interrupt the course of nature , and therefore , it self , to him an incongruity . and doth , in them that expect it , import more of a trifling disposition , than of true wisdom . but to him whose being is most absolutely perfect to do that , which , all things considered , would be simply best , i.e. most becoming him , most honourable , and god-like , is absolutely necessary . and conseqently , it is to be attributed to his infinite perfection , that , unto him , to do otherwise , is absolutely impossible . and if we yet see not all these congruities which , to him , are more than a law ; it is enough that they are obvious to his own eye , who is the only competent judge . yet , moreover , it is finally to be considered , that the methods of the divine government , are , besides his , to be exposed to the view , and judgment of other intellects than our own , and we expect they should to our own , in another state . what conception thereof is , already , received and formed in our minds , is but an embryo , no less imperfect than our present state is . it were very unreasonable to expect , since this world shall continue but a little while , that all god's managements , and waies of procedure , in ordering the great affairs of it , should be attempered , and fitted to the judgment , that shall be made of them in this temporary state , that will so soon be over : and to the present apprehension and capacity of our ( now so muddied and distempered ) minds . a vast and stable eternity remains , wherein , the whole celestial chorus shall entertain themselves , with the grateful contemplation , and applause , of his deep counsels . such things as now seem perplex , and intricate to us , will appear most irreprehensibly fair , and comely to angelical minds , and our own , when we shall be vouchsaf't a place amongst that happy community . what discovery god affords of his own glorious excellencies , and perfections is principally intended to recommend him , in that state ; wherein he , and all his waies and works , are to be beheld with everlasting , and most complacential approbation . therefore tho now we should covet the clearest and most satisfying account of things , that can be had ; we are yet to exercise patience , and not precipitate our judgment of them before the time : as knowing our present conceptions will differ more , from what they will be hereafter , than those of a child , from the maturer thoughts of the wisest man. and that many of our conceits , which we thought wise , we shall , then , see cause to put away , as childish things ▪ the disorder ( sir , ) of this heap ( rather than frame ) of thoughts and discourse , as it cannot be thought more unsutable to the subject , than sutable to the author ; and the less displease , by how much it could less be expected to be otherwise , from him , even in the best circumstances ; so it may lay some claim to your easier pardon , as having been , mostly , huddled up in the intervals of a troublesome , long journey . wherein he was rather willing to take what opportunitie the inconveniencies and hurry of it could allow him ; than neglect any , of using the earliest endeavour to approve himself ( as he is your great admirer ) most honored sir , your most obedient humble servant , h. w. contents . sect. i. the proposal of the difficulty to be discus't . disqisition concerning the words prescience , or foreknowledg waved . pag. 1. sect. ii. great care to be taken lest we ascribe to god inconsistencies , under the pretence of ascribing all perfections . eqal care , lest we deny to him any perfection , upon the first appearance of its not-agreeing with somewhat else , which we have found it necessary to ascribe . our own minds to be suspected . and endeavour'd with to the utmost , before we conclude what is , or is not to be ascribed to god ; if we meet with a difficulty . p. 5. sect. iii. such divine attributes as agree to the deity by the common suffrage of all considering men , to be distinguisht from those that are only concluded to belong to him upon the subtile reasonings of but a few . yet the danger to be carefully avoided , of mistaking any dictate of corrupt affection , for a common notion . p. 11. sect. iv. his own word , therefore , our surest measure , by which we are to judg what belongs to him , and what not . which plainly asserts both his wisdom , and sincerity . as our own minds do also naturally suggest to us . p. 16. sect. v. it also seems plainly both to assert and prove his universal prescience . particularly of such things from which he dehorts . whence his dehorting is no proof of his not foreknowing . p. 24. sect. vi. these therefore to be reconcil'd . which not so difficult as to reconcile his dehortations from sinful actions , with his predeterminative concurrence thereto . this undertaking waved as not manageable . p. 31. sect. vii . nor necessary . the principal arguments that are brought for it , not concluding . that every thing of positive being must be from god. that otherwise he could not foreknow such actions . the former considered . how we are to satisfie our selves about the latter . p. 34. sect. viii . the undertaken difficulty weighed . nothing in it of contradiction . nothing of indecorum . p. 50. sect. ix . gods supposed foreknowledg of contingent actions , alters not the natural goodnes or evil of them . p. 54. sect. x. & xi . how god may be said to act for any end ? his public declarations to men have a more principal end , than their obedience , and felicity . which is attained , tho this fail . the difficulty , therefore , concerning the divine wisdom vanishes . p. 57. & 60. sect. xii . that , concerning the sinceritie of god considered . that other end , man's obedient compliance , attained in great part . p. 64. sect. xiii . god not obliged to procure his publisht edicts should reach every individual person . 't is owing to the wickednes of the world that they generally do not so . p. 67. sect. xiv . he shewes special favour to some nations herein without being injurious to others . yea expresses much clemency , and mercy to all . p. 74. sect. xv. where his gracious methods succeed not , to be considered he only applies himself to them in common with the rest . p. 78. sect. xvi . proposed to be enqired ; what can be alledg'd out of his word , that seems less-consistent with sincerity , towards them with whom things do not finally issue well ? what fit course could be thought of more consistent therewith ? as to the former , what appearance such alledg'd passages can be justly said to have ? propounded to be ( afterwards ) shewn ; that the truth of the thing corresponds to that appearance . p. 81. sect. xvii . what his declarations to men amount unto ? what they are , by them , encouraged to expect ? p. 87. sect. xviii . expressions of passionate earnestnes , how to be understood ? p. 90 sect. xix . the ends to be brought about by god's own action only ; and those which should be brought to pass by the intervenient action of man , to be distinguished . god's word represents him not as so willing the salvation of all men , as that it shall be effected whatsoever course they take . p. 99. sect. xx. such a will as it represents him to have of man's welfare we ought to believe is in him . the distinction of his will of good pleasure , and of the sign . of his secret will , and revealed ( as apply'd to this matter ) animadverted on . p. 105. sect. xxi . god truly wills the matter of his own laws , and their welfare for whom he made them . p. 108. sect. xxii . is not made liable to disappointment hereby . nor can hence an imperfect will be ascrib'd to him . pag. 112. sect. xxiii . the 2 d head ( proposed sect. xvi . ) discussed ; that no other fit course could be taken , that can be pretended more agreeable to sincerity . two only to be thought on . to have pnblisht no written word . to have overpow'red all by strong hand into compliance therewith . the former not fit . p. 121. sect. xxiv . the latter unfit also . the congruity of things makes them necessary , with god. the incongruity , impossible . p. 123. sect. xxv . innumerable congruities obvious to the divine understanding not perceivable by ours . two things manifestly congruous , to our apprehension . that the course of god's government be , for the most part , steady , and uniform , that he sometimes vary . p. 128. sect. xxvi . both these many waies represented congruous , in reference to matters within the sphere of nature , and policy . p. 132. sect. xxvii . eqally congruous , that matters be in some degree correspondently manag'd , within the sphere of grace . p. 138. sect. xxviii . the congruity of both these in the matters of grace more distinctly expressed . p. 141 sect. xxix . the conclusion . p. 147 finis . notes, typically marginal, from the original text notes for div a44687-e270 1 cor. 2. deut. 32. eph. 1. rom. 16. ult . rom. 11. 33. ps. 11. 7. isai. 46. 9 , 10. with ch. 41. 22 , 23. * exod. 12. 41. † gen. 15. 3. * what there is of difficulty or doubt about this prophecy , see fully cleared in the late letter to the deist . exod. 4. &c. ch. 3. v. 4. 1 cor. 2. act. 4. 28. tit. 2. 14. acts 15. ro. 11. act. 14. * ezekiel . ch. 3. 7. † v. 21. 1 tim. 2. 4. ezek. 18. 32. ps. 81. 12 , 13. ezek. 33. phil. 2. 12 , 13. prov. 1. rom. 11. 33. see to the same purpose , c. 16. 25 , 26 , 27. and eph. 1. 5 , 6 , 7 , with the 8. the cursed family; or, a short tract, shewing the pernicious influence of wicked prayer-less houses, upon this church and kingdom humbly tender'd by way of subserviency to his majesties royal proclamations, and acts of parliament, for preventing and punishing immorality and prophaness. by thomas risley master of arts, and sometime fellow of pembrook-colledge in oxford. with a prefatory epistle by the reverend mr. john howe. risley, thomas, 1630-1716. 1700 approx. 119 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a57346 wing r1539 estc r218001 99829630 99829630 34071 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. a57346) transcribed from: (early english books online ; image set 34071) images scanned from microfilm: (early english books, 1641-1700 ; 2000:5) the cursed family; or, a short tract, shewing the pernicious influence of wicked prayer-less houses, upon this church and kingdom humbly tender'd by way of subserviency to his majesties royal proclamations, and acts of parliament, for preventing and punishing immorality and prophaness. by thomas risley master of arts, and sometime fellow of pembrook-colledge in oxford. with a prefatory epistle by the reverend mr. john howe. risley, thomas, 1630-1716. howe, john, 1630-1705. [10], 83, [3] p. printed for john lawrence at the angel in the poultry, london : 1700. with three final advertisement pages. 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 prayer -early works to 1800. christian life -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the cursed family ; or , a short tract , shewing the pernicious influence of wicked prayer-less houses , upon this church and kingdom . humbly tender'd by way of subserviency to his majesties royal proclamations , and acts of parliament , for preventing and punishing immorality and prophaness . the curse of the lord is in the house of the wicked , but he blesseth the habitation of the just , prov. 3. 33. pour out thy fury upon the heatben that know thee not , and upon the families that call not on thy name , for they have eaten up jacob , and devoured him , and consumed him , and have made his habitation desolate , jer. 10. last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ign. ep. ad eph. pietas est cognoscere deum , cujus cognitionis haec summa est , ut eum colas : nec tantum hoc in templo putes tibi else faciendum , sed & domi , & in ipso etiam cubili tuo . lact. by thomas risley master of arts , and sometime fellow of pembrook-colledge in oxford . with a prefatory epistle by the reverend mr. john howe . london , printed for john lawrence at the angel in the poultry . 1700. a preface to the reader . the author of this discourse ( christian reader ) is a person tho' of real value , who yet hath so very low an esteem of himself , as to think my recommendation may give some advantage to this his performance . they are indeed very accidental circumstances , that make this difference , very often , between some and others , in the eye of the world. otherwise , that might well be said , which was in that great instance ; i have need to — come to thee , and comest thou to me ? it is evident to those who know him , that the many years , heretofore , wherein he drew academick breath , and liv'd an ornament to the society , whereof he was long a member , were not trifled away . there he past his time as a recluse ; more acquainted with his study , than the theater . he closely pursu'd his design ; more to acquire solid , useful knowledge , and learning , than fame . and since , in his long rural recess , his design hath been the same ; and his way of living hath little differ'd , in a chosen obscurity ; contented rather to shine to himself , than the world. yet the urgency of conscience , and a desire to do good to the soules of men , hath wrung from him this short treatise . an off-spring that hath much of the parents image ; appearing with no ostentation of learning . ( but wherein may be seen a pious mind , tinctur'd by much study , and converse with books , an acquaintance with the literate world , which begot an habit , that is , rather by his speech , unwarily bewray'd , than designedly shewn . the scope and drift of the discourse , shews him a man of thought , and prospect : discovers thoughts intent upon the present age , but not confin'd to it : making , from it , an estimate of the sad tendency of things , and their gloomy aspect upon the future . while christian families , baptiz'd in so great , and venerable names , and that should , if any , be seminaries of religion , and vertue , are so commonly the seed-plots of all impiety and wickedness ; and the numerous fountains whence miseries and curses are diffused among a christian people ! my little leasure allow'd me not throughly to peruse it : but its scope , and the spirit wherewith ( by glances ) i perceive it is writ , makes me hope , ( reader ) it may be of much use . thine , in our common saviour , john howe . the author's epistle . to all heads of families from the father of mercies , through jesus christ , in whom all the families of the earth are blessed , holiness here , and happiness hereafter . my brethren , hearers , neighbours and relations , christ hath taught us ( who is our mediator ) how far to extend our prayers , not onely to our fiends , but to our enemies and persecutors . and will christ ( who also is ordain'd judge of the world ) take it well at the great day , that parents make not continual prayers , morning and evening for , and with their children , and the rest of their families ? are not children the divided pieces of your selves ? will not that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or natural affection ( a tye spun out of your own bowels ) move you to take care of their souls as well as their bodies ? you are not onely parents natural , but christian , and have promised in the presence of god and his church , that your children should be vertuously brought up to lead a godly and christian life . o remember your promise made at their baptism , and do not unchristen them by your breach of covenant ! o pray , that god would make you instrumental for their spiritual well-being , as he hath for their natural being . beware of poysoning the soules of your children , whose bodies you have nurst at your breasts , and fed at your tables . how can such parents answer it at the great day of appearance , who , by wicked examples , teach their children to curse and swear , lye , cheat , break the sabbath , and to make no reckoning of religion ? be not deceived , for if you be not christians in your own houses ( whatever profession you make in the house of god ) your christianity is unsound . assure your selves , that if christianity were possest of your hearts , it would be practised in your houses . is not sin the plague of the heart ? is it not of an active , infecting , prevailing nature ? is not sin allways with us , and diffuseth it self into all places where we live ? doubtless sin follows men whithersoever they goe , to church , market , and home again . what would you have religion to be ? what is christianity ? must religion be a stranger , or some soft guest , who comes but seldom to see you , whose company , after a while , becomes fastidious ? what would you make of true piety , what would you have christianity to be ? a despised inferiour , to stand or fall , to come or goe at your pleasure , taken in , cast out , used a little , and then laid aside ? it cannot be such a thing . but true religion and christianity is that thing , which breaths heavenly , regenerating , renewing , recreating influences : it is , that same ancient , sacred , awsom thing , which pierceth the soul , the heart , conscience , and by the power of god , changeth the whole man-lastly , ( o all you heads of families ) be not deceived , if you and your housholds be religious , and christians indeed , that religion will bear the image of holiness and righteonsness , making not onely your houses , but your soules and bodies , temples for the holy ghost to dwell in . if what is here written in this short tract [ by way of motive ] prevail with any one family in a parish , or any one member of a family ( so precious is the soules salvation ) to become practisers of piety in their houses , i shall rejoyce that i have not run in vain , nor laboured in vain , through jesus christ or saviour , to whom be glory for ever . amen . t. r. the cursed family chap. 1. the general nature of families , and of christian families relatively consider'd as members of the church . among the very beasts of the field , fowls of the air , and fish of the sea , some obscure resemblances of government , greater and lesser societies , kingdoms , cities , and families , the great searchers into philosophy have discovered . by god's ordination at first they keep their places , observe their times , do their work , build , furnish , make dens , caves , burrows , nests , set up house , break up house , breed up their young , help , and dispose of them abroad for common good. true it is , these patterns are but imperfectly drawn in these creatures , yet they point at excellent education , laws and virtues , and teach the wisest , sobriety , fidelity , chastity , amity , gratitude , vigilancy , diligence , and unwearied care of themselves and those belonging to their charge . after the almighty had finisht his work , created adam , and placed him in paradise , he was pleased to say , it is not good that man should be alone , i will make him an help meet for him . although the word [ family ] strictly taken , signifieth that order of mankind which is united in marriage , signifying the terms of husband and wife , parents , children , master , servant , yet here it doth include housholds made of kind friends living together for their mutual benefit , as men and christians : and also , it doth include the superior societies of academical discipline , and the inferior of countrey schooles . both which as they be of great use for magistracy and ministry , so they ought to be of special influence to maintain religion and christian government in church and state. that famous orator , whose name is turned into a sir-name of eloquence , ( as quintilian hath it ) speaking of the union of families , hath written , that there is a more noble principle of human societies then sense , to wit , the attractive power of reason , which by counsels , precepts , converse , decisions , and judgments , cements and strengtheneth societies . but god's word speaking hereof , strikes an higher note , no less a union for marriage then [ in the lord ] with the exclusive particle [ tantum ] in domino , only in the lord. if this union were observed , how much more happy would families , relations , parishes , magistrates , ministers , kingdoms and churches be ? it is a most dangerous design , to think of multiplying vice and impiety by gathering into societies , as if the lesser sins of single life , married into company , might take liberty to swel into a flood , gen. 6. 25. we may not think that families and societies were constituted for natural and secular ends , but for political and ecclesiastical ends , the good of countrey and the church of god. therefore that was an excellent answer made to one admiring a fair house , to wit , thou lookest upon the glorious outside of the building , and callest that an house , not looking within , how well children are governed and educated , marriage honoured , the family and all belonging to it prudently managed . he ( saith the author ) that hath such an house , liveth in a palace , though in a pismires hill. from what hath been said , it is evident , how much good or hurt may proceed from families . for although this capacity must not contend with greater societies for precedency of honour , yet for priority of nature , and eldership of time , it carrieth it from all societies on earth . it being ( without dispute ) that of families , towns and cities , great states are embodied . therefore as in natural bodies , if the first concoction be imperfect , it is hardly corrected in the latter ; so in civil bodies if families and villages ( through want of good government ) abound in vitious manners , the malignancy presently infects kingdoms and churches , to which they do belong . it may be , at the first , that the narrowness of private walls and housholds , send evil manners into the world , with some kind of pusillanimous dulness , which coming into places of publick concourse , grow impudent and refuse to be ashamed . hence it is , that swearing , swilling , debauchery and immorality , contempt of religion and sobriety , become ( in a while ) popular and all in fashion . if parents give not check to family sins in their children at home , when they go forth , they meet with temptations and patrons , which turn their youthful exorbitances , into immoveable habit. it is easy to observe , that the want of family-religion is the cause of the visible decay of the wellfare of church and state. chap. ii. concerning the church of god. the word [ church ] is vulgarly taken for the material place , where the people assemble to worship god , sometimes for the juridical power of church-officers , and sometimes for the church-revenues . but here it is taken for , the visible church of christ , militant upon the earth , as it comprehends believers of all places and times from first to last ; and as it is made up of particular churches or societies of believers ; and these made up of believing families . a christian family should be the epitome and nursery of the church , but ( alas ) it is far otherwise at this day . a minister may go into divers families in the parish and chappelry , and not a word of scripture read , nor a prayer made in the family all the week long , as if religion were an enemy not a friend to their house ; or , that religion were a duty onely on the sabbath-day , and not on the week day . the church of god , at the first , was domestical , not national , till the holy line grew strong and populous from good families ; as from adam , seth , enoch , noah , shem ( who lived till isaac was 50 years old ) abraham the father of the faithful , by promise , &c. and so it came to pass in after-times , that as posterity in families degenerated , so the church degenerated , as in cain , ham , ishmael , esau. thus it is in our days , ungodly families are the decay of god's church ; they make thin congregations , they bring a vvast upon the solemn assemblies . what an odious thing is it to loiter away the lord's day ? what an absurdity to indulge the flesh upon the lord's day , and give the flesh no rest upon the week day ? what a piece of wickedness is it , to go forth all the week to serve the world , and refuse to go forth on the lord's day to serve him ? who would think that sabbath-profanation were so shameless in families called christian ? why should a poor excuse hinder men and women from the church , which must not from the market ? how many halts do some make , when they should goe to the church , to sanctify the lord's-day in their conscionable attendance upon god's ordinances ? what an unseemly thing is it to skulk at home , or at a neighbours house , to chatt and talk away , to feast away , sleep away , surfeit away , bibb and fiddle , smoak and pipe , for carnal pleasure ; to visit away , and , for profit , to travel away the lord's-day , when they should be waiting at the gates of vvisdom . o what pitty is it , that obscure tippling-houses should pick and pilfer any one member of a congregation from the house of god ? these profane families do break covenant which they made in baptism , whereby they were solemnly admitted into the church of god , engaging to renounce the works of the devil , the world and the flesh and to continue in the communion of saints , to love , fear , and worship that god , who made them for that end , and into whose name they were baptized , father , son , and holy ghost . are not these the notorious enemies to christianity , whose life is a flat contradiction to their baptism ? are they not enemies to the church , as well as to themselves , who willfully and wickedly excommunicate themselves from god's ordinances ? all ungodly families do contract the guilt of that foul sin of separation by their sabbath-breaking . for if they be for real membership with the church of christ , why do they not hold fast their christian profession in publick ? why do they not keep their baptismal covenant , to holy and constant fellowship with christ and his church in their families ? why do they not set up religion and christianity in their houses , that they might partake of heavenly promises and blessings of the spirit of christ , by prayers and praises , reading the scriptures and catechizing ? all which duties stand obliging them , as they be the genuine and proper fruits and evidences of that mystical union and holy communion , which is between christ and all sound christians and church-members . for , he is not a good church-man , that is not a good christian at home . he is not a jew , which is one outwardly , neither is that circumcision , which is outward in the flesh : but he is a jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men , but of god , rom. 2. two last verses . what profit will there be at the day of judgment , of names of christians , and live like insidels and heathens ? what ? shall god's grace abound to us in this age of his church , by breaking down the middle-wall of partition between jew and gentile , to make his church catholick : and shall we set up a partition-wall , between god's house and our own , and not permit religion to dwell there ? o let not any professor confine religion within church-walls , seeing , that the congregation of the faithful is made up of believing families , and seeing , that a right belief in the church-assembly , will bring forth the fruits of holiness in thy family . and all parents and masters of families now under the gospel , ought to be more useful for the spiritual concerns , of all under their care , then those parents under the law ; and that because of clearer discoveries , and more plentiful effusions of grace . i will pour out my spirit upon all flesh , and your sons and your daughters shall prophecy , your old men shall dream dreams , your young men shall see visions , also upon the servants and the handmaids , i will pour out my spirit , joel 2. 28 , 29. to rule and keep house , as christians , presupposeth , ( 1. ) the [ natural ] ruling of houses ; i. e. to do that which nature dictates , namely , to feed , cloath , harbour , and defend those under their charge , 2 cor. 8. 21. ( 2. ) it presupposeth the ruling of houses in a moral sense , as reason commands , i. e. to govern in a deliberate way , by imparting ingenuous and vertuous education , that children be taught to read , to be just , dutiful , modest , diligent , temperate : that servants partake of free , not servile government , as reasonables , not as animals , which labour in another kind ; to pay wages , not onely truly , but equally , in a fit proportion to their particular employ . for nature teacheth rewards in general , but reason enjoyneth an equal distribution of rewards . therefore , ( 3. ) to govern families in a christian manner is most excellent ; even as reason is above sense , and faith above both. christian family-discipline , must instruct , correct , and govern like it self ; namely , to attain unto , promote , and persevere in all christian duties towards god and man , wholly devoting themselves to [ christ ] to be his faithful servants for ever . and this will cast out two great enemies to all order , as well as domestick , i. e. anarchy and tyranny , o that it might be consider'd , that god will reckon with all governours of families , both for not using and abusing their talents of authority . then the blind heads of families , who put out their own eyes , willfully refusing to know their duty , both in single and married life , then the prodigal sensualist , and covetous mammonist , who have wanted no knowledge of their duty , must come to account , for taking no care for the souls of their children . o that parents would consider , whether there be any thing in this world , which deserves their care and diligence more , then their own salvation , and their setled and constant prayers to god , for the salvation of their childrens souls . o ye parents , would you be blessings or curses to your families ? would you have your children prosper in this world , and for ever perish in the next ? would you dispose well of them here upon earth , and not be afraid least they miss of heaven through your carelessness ? the lord in mercy awaken you , to set up religion and christianity in your houses , to instruct , correct and rule your selves first , and then your families , as becometh christians , least god's curse , denounc'd against wicked mens houses , pursue you here , and rest upon you for ever hereafter : the nature of which curse is handled in the next chapter . chap. iii. of the curse of the lord on wicked houses . to curse ( according to the general sense of the hebrew and greek ) imports to abandon , renounce , abdicate , and abhor , as a detestable thing ; to excommunicate , and cast out of god's church from his ordinances , as a vile prophane person . cursing and execration , doth not onely signifie a substraction of god's blessing , but an infusion of his curse upon wicked persons and families , ( as they have deserved for their sin ) both in this life , and in the life to come . to bless , is with god to make blessed , and to curse is to make cursed ; to say , and to doe is all one with god , to speak a curse and inflict it , a blessing and confer it . and as it is god's peculiar to bless ; so to curse . how shall i curse , whom god hath not cursed ; or , how shall i defie , whom the lord hath not defied , numb . 23. 8. no heathen gods , nor evil spirits , nor the devil himself ( whom they invocate as chief ) can send curses upon any one , without commission from the allmighty . for wicked houses to be under the curse of god! is to be without his gracious keeping and fatherly care , to be obnoxious day and night to his wrath and vengeance for their sins . or thus , it is to be excommunicated , banisht , and rejected from god's love and saving grace here on earth , and hereafter to be shut out of heaven . among the jews we read of , cutting off souls from the congregation , levit. 17 , 18 , 20 chapters . this abscission , or cutting off , denotes an excommunicating not onely from the priviledges of the saints here , but from their company in heaven . when cain was banisht from god's presence , it was not onely , an exile to him , but an execration upon him , as one bereaved of his gracious protection and mercy for ever . this is called by the apostle , maranatha , rendred an excommunication to death ; or , till the lord himself come to judgment , 1 cor. 16. 22. o sinking families , o houses separated to final destruction ! will it not enter into your hearts , will you not awake to consider , that the fire of god's wrath is entred into your houses ? will you not tremble to bring god's curse upon you and your children ? god is angry with the wicked every day , psal. 7. 11. upon the wicked he will rain snares , fire and brimstone , and an horrible tempest , this shall be the portion of their cup , psal. 11. 6. woe unto the wicked , it shall be ill with him , for the reward of his hands shall be given him , isa. 3. 11. quest. who are these wicked ? and what do you mean by wicked houses ? answ. wicked houses are plainly described in scripture , that none in the neighbourhood be deceived , and that none take it to be uncharitable , and so offended with what followeth . and , ( 1. ) dark , blind and ignorant houses , are wicked houses , psal. 53. 4. 2 cor. 4. 3. eph. 4. 18. ( 2. ) houses full of deceit , injustice , swearing , cursing , lying , sabbath-breaking , filthy speaking , slandering jer. 7. 8 , 9. zach. 5. 3 , 4. neh. 13. 17 , 18. coloss. 3. 8. psal. 15. 3. ( 3. ) covetous and oppressing houses , which have their wiles to entangle the estates of decaying neighbours , which buy and sell them for filthy gain , mic. 2. 1 , 2 , 3. ( 4. ) malicious , treacherous and bloody houses , 1 rom. 29. 2 tim. 3. 3 , 4. 2 sam. 21. 1. ( 5. ) persecuting houses ( whether secretly or openly is all one in the sight of god ) under what pretence soever of religion , colour of law , justice , and obedience to governours , acts. 6. 10 , 11 , 12 , 13 , 14. acts 14. 5. 1 thess. 2. 15 , 16. 2 tim. 4. 14 , 15. ( 6. ) voluptuous houses , whose god is their belly , whose glory is their shame , who mind earthly things , philip. 3. 19. ( 7. ) such families as corrupt , and entice others to sin , in towns and villages , hab. 2. 15. ( 8. ) houses of whoredom , prov. 7. last . ( 9. ) houses of vvorldly pride and ambition , jesurun-like , waxen fat , to such an impious greatness , that they forsake god that made them , and lightly esteem the rock of their salvation , deut. 32. 15. and , psal. 10. 4. they will not seek after god ; god is not in all their thoughts . ( 10. ) prayer-less houses , who open and shut their eyes , and their doors , without scripture read , or prayer made all the days of the vveek ; whose ptactice , saith , what is the allmighty that we should serve him ? and what profit should we have , if we pray unto him ? job 21. 15. ( 11. ) and , lastly , ( to name to more ) such as have a form of godliness , but deny the power thereof , 2 tim. 3. 5. gross hypocrites , who profess ( in the creed ) that they know god , but in works they deny him , being abominable and disobedient , and to every good work reprobate , 1 tit. 9. last . now to return to the description of [ god's curse ] on [ wicked houses ] viz. to be excommunicated , banisht , and rejected from god's love and saving grace here on earth , and hereafter to be shut out of heaven . the greatness of this curse is manifest , in three respects , viz. 1. in respect of persons governours , governed . 2. in respect of things temporal , spiritual . 3. the greatness of this curse appeareth from its duration , which is to time here , eternity hereafter . 1. this curse is extended to persons : and , 1. to governours , parents , masters , guardians , trustees , tutors , which three last are in the room of parents . now all these , if prophane , careless , ignorant , and wicked governours , are liable to god's curse upon their own persons . every one shall have as his work shall be , rev. 22. 12. and every one shall bear his own burden , galat. 6. 5. you that doe no good , doe hurt , in your places of trust and government over others ; vvhat then shall be said of such parents and heads of families that are still doing evil ? every tree that bringeth not forth good fruit , shall be cut down and cast into the fire , matt. 3. 10. vvhat then shall be done with those trees that bring forth evil fruit ? parents stand bound , by their baptism , to promote the spiritual , as well as temporal good of their posterity , and it were a righteous thing with god , to turn those out of his benediction , who have turned religion out of their houses , or never suffer'd it to come in . you would do nothing for god's blessing upon your family , therefore god's curse is like to fall upon you . you have unchristen'd your children for want of godly education , and excommunicated your servants from god's publick ordinances , either straitening their christian liberty that way , or not taking care by your pious commands upon them , that they might enjoy it . and were it not just with god , to pluck off the abused cognizance of your christianity , and disown you , as not within his gracious protection , nor true members of his church ? think upon it , and tell me what is dear to your own persons ; is it any , or all of these particulars that i shall speak of ? o all ye parents , and all you that are in the room of parents , 1. is it your name and reputation that is dear to you ? 2. is it health ? 3. long life ? 4. friends ? 5. parts and endowments ? 6. is it your vocation or employment ? or , 7. and lastly , is it your posterity ? 1. is it your name ? a wicked man is loathsome , and cometh to shame : but by humility and the fear of the lord , are riches , honour and life , prov. 13. 5 , & 22. 4 if the parents fear god , and be faithful as christians towards their children , their names are precious . conscience towards god and man is the true foundation of honour : where the life is holy and righteous , the name is sweet and comfortable . he is an ill husband of his name that is a wicked liver at home : and though he standeth much upon his vulgar honesty for his reputation , yet he acquireth no better name thereby , then what a pagan or heathen may easily attain unto . as for secular honours among men , by blood , riches , friendship , and preferments , they weigh not in god's ballance . that man , that is a real christian in his family ▪ bears the image of his maker , and therefore raised to the highest pitch of honour in this world : the righteous is more excellent then his neighbour , prov. 12. 26. tell me , can there be a greater reproach to heads of families ( in the best part of christendom ) than to be prophane and irreligious in their dwellings ? what a cursed shame is it , that thy house should be an increase of a sinful generation ? that wickedness should survive in thy posterity , when thou art turned to dust , and that it should be alive in thy house , and in hell too ? how great is thy stain , and stench left behind thee ? what a plague sore is this , which neither long-lived-time , nor ever-abiding eternity can wear away ? what ? a parent , a christian parent , and yet ungodly , careless of heaven , covetous of the earth , and prodigal of thine own , as well as thy childrens salvation ? this is to be parent to the bodies of thy children , and destroyer of their souls . let the world honour its own with monuments and golden letters , yet know , that the name of the wicked shall rot , prov. 10. 7. what can be more for the raising of thy name ( o christian parent ) then to serve god in thy family ; whereas vice and ungodliness is the blot of true honour , and reverse the coat-armour of every dignified person in our english church and kingdom . if it were possible to be wicked alone , without infecting others , it would not be so infamous , as to make others to sin , as do all wicked families . that jeroboam made israel to sin is the standing monument of his infamy . god threatneth baasha to make his house like the house of jeroboam the son of nebat , i. e. a base , ruined , and vile house , 1 kings 16. 3. and may not all wicked heads of families fear , least the lord punish them and their posterity after them for their sins , and make them as vile in ages to come , as they have been wicked in times past ? 2. is your health dear unto you ( o ye wicked prayer-less families ? ) is it better then your goods ? it is not in mercy to wicked men , it is lyable to god's curse . thy body ( o wicked man ) is a fair house , but the plague is in it , even the plague of thy own heart , 1 king. 8. 38. can'st thou say from thy heart , thou art in good health , and wast never sick of sin , and never knewest the physitian of souls , mat. 9. 12 ? ah! it were better that thy bodily health were turned into a lingring consumption , palsy , dropsy , stone , collick , gout , or any painful disease , having health in thy soul , then to live without it , in swearing , cursing , lying , stealing , sabbath-breaking , pride , covetousness , idleness , uncleanness , oppression . questionless there is a secret curse running in the veins of an healthy body which is spent in the pursuit of sensual contentments . health , the best thing , next to grace , for want of the blessing of allmighty god , is the worst thing in the world , next to a life in hell. how many give the first fruits of their youth to vanity and wildness ? how many at ripe age ( for want of god's grace ) run out of prodigality into covetousness , thinking to make amends by a thrifty sin for an unthrifty life , or mistaking exchange of sins , to be amendment of life ? what comfort in that health which is the undoing of the soul to all eternity ? what comfort in that health , that cannot , that will not be at leasure , nor spare time , nor a little of its strength and vitals for holiness and heaven ? what comfort in that health , which is subject to the inordinacy of sense , and thereby denies the soul its rational and religious liberties , for god's worship , either in his house , or in their own houses ? what comfort in that healthy body , which is made a sink of sin , and slave to every noisom lust ? certainly this corporal health and strength is worse then brutish , for the beast feeds , works , resleth , playeth for the benefit of man ; but a wicked healthy man , is not onely an enemy , but a curse to himself , and to all that partake with him in his sin. and now speak , what greater curse then thus to abuse corporal health , for the sake of which ( in time of sickness ) so many friends and relations stand weeping and sighing , and so many messangers and doctors are employed ? vvhat a curse is it ? vvhat an absurd piece of vvickedness and folly , to part with that , at any vile rate , for the recovery of which , thou art vvilling to have every thing , though at the highest rate ? vvhat a curse is it , to sacrifice that to the devil and the vvorld , which in holy baptism thou hast solemnly dedicated and devoted to god's vvorship ? vvhat a bitter curse is it , to vvork out thy damnation with that health , wherewith god hath commanded thee to work out thy salvation ? 3. the wicked mans prolonged life is a curse to him . the sinner being an hundred years old shall be accursed , isa. 65. 20. as he fills his days and years , so he fills up the measure of his sins . his bones are full of the sins of his youth , which shall go down with him into the dust , job 20. 11. solomon saith , a wicked man prolongeth his life in his wickedness , eccles. 7. 15. such a life will prove like it self , as heavy of curses as it hath made light of sinning . o what a misery is it for an old sinner to begin to live , when he is ready to dye ? what a woefull thing is it , to find governours of families in their gray haires taking pleasure to discourse of the sins of their youth ? doe they not hereby , recommend those sins to be committed by their children , which they , by reason of their impotency , cannot commit ? and is not this a sign of god's curse , impending over their families , in respect of long life ? o what a judgment is it , that long life is still growing riper and riper for destruction to all eternity . the amorites were not cut off , because their iniquity was not yet full , gen. 15. 16. o what a curse is it , to be an old gray-headed sinner , a swearer , drunkard , sabbath-breaker , scorner of religion ! o what a sad thing is it to see strong sins in feeble age , sins in the meridian when life is setting ? what a deplorable thing is it , that gospel-time ( the most precious time in the world ) should have ever have suffered so great a loss by thee , and , thou so great a punishment : when the lord jesus shall be revealed from heaven with his mighty angles , in flameing fire takeing vengeance on them that know not god , and that obey not the gospel of our lord jesus christ , who shall he punished with everlasting destruction from the presence of the lord , and from the glory of his power , 2 thes. 1. 7 , 8 , 9 ? what a misery is it , that thou hast lived to see so many gospel-years , with rain and sun-shine , hast been partaker of the labours of god's husbandmen , and of their seed , and should'st have come into the barn as a shock of corn in his season ; yet now at last thou provest no better then a bundle of tares . ah what a curse is it to be thus long-liv'd ! is it not a sad spectacle to see governours of families in gray-haires , and without the leaves of outward religious duties in their houses , matt. 21. 19 ? it may be said of such , that they have unhappily improved the stock of sin , as long and as far as they could , and that a long-lived eternity of punishment is their desert , matt. 25. 41. 4. the sweetness of friends shall be taken from the wicked , god withdraweth from them spiritual , and they have no better then carnal friends , who are willing to please them in their sins . although this is accounted ( in scripture ) to be hatred to their friends and neighbours , lev. 19. 17. thou shalt not hate thy brother in thy heart , thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . o what a curse is it , to make choice of such friends , as are hurtful to our souls , to wit , of loose , jovial , vain persons ! o what a curse is it , to have no better friends then such as be friends to our sins , and enemies to our souls ! admit , that a worlding , or a loose liver may carry friendly , from a principle of common honesty , and the interest of his reputation , yet they do not , they cannot , and ( whilst such ) they will not shew a christian care over the affairs of greatest moment , namely , the education of the posterity of the deceased in vertue and piety . compute then , what comfort a wicked man finds in his friend ; or , rather come and lament the misery of all such persons and families ; considering , that for the want of this faithful christian friendship and trust , the children of irreligious worldly families , are in apparent danger , to follow the steps of their parents and friends , and so perpetuate ( and as it were entayl ) god's curse upon the house still . how should families , in matters of trust for posterity , be careful in chusing feoffees ! i mean chiefly about religion , that it may not dye in a pious family of children , when their parents dye . if seneca esteem'd at an high rate , civil or moral friendship , it teaches us to esteem at an higher rate christian friendship . * i ( saith seneca ) esteemed my friends so much my self , that i thought my self never dead while they lived ; that although i lived not on earth with them , yet being dead i lived by them ; so that i seemed rather to deposit my life ( as well as my cares ) with them , then to depart this life . not unlike one of our late english senators expressions , viz. † a friend is far more then a mans self . men have their time , and dye in the desire of some things , which they principally take to heart , the bestowing of a child , the finishing of a work , or the like . if a man have a true friend , he may rest almost secure , that the care of these things shall continue after him . so that a man hath as it were two lives in his desires . obj. but solomon in one place , saith , that the rich hath many friends , prov. 14. 20. and in another , wealth maketh many friends , prov. 19. 4 , what matter then , money is my friend , my estate is my friend . ans. solomon , in both places , discovers the covetousness and partiality of men in the world , who , for advantage-sake , sell the truth in witness-bearing , and accept persons in judgment . and who knows not how apt men are to be drawn with silver and gold twist . * of all sorts of friends , money-friends are the worst-friends to the purse , not to the person . hence it is , that if they judge the gift or fee too little , then they conclude their service and trust too cheap , and they will do far less , or quite neglect their duty . the truth is , a real substantial friend is the conscientious man , neh. 7. 2. daniel , chap. 6. 4 , 5. verses . it is a true saying , friendship cannot be there , where goodness is not . he that loveth pureness of heart , for the grace of his lips , the king shall be his friend , prov. 22. 11. parts and endowments of wicked men are lyable to god's curse ; and what a sore evil do parents and masters of families bring upon themselves , and those under their charge hereby ? what a cursed thing is it , to have their intellectuals poyson'd , infatuated and corrupted , with atheistical principles , dangerous opinions , and damnable practices ? what a judgment is it to have their gold and silver canker'd , and their choisest endowments vitiated ? let no wicked person conclude and presume of god's love to him from gifts : it is not distribution , nor receiving of talents , but grace to employ them well , which is an evidence of god's love , matt. 25. 30. what great pitty is it to see men of breeding and quality in the world ( whose time of education hath been as expensive , as the lives of most men ) to strip themselves of their ornaments , and trample upon them in the vomit and sink of luxury and surfeting ? and how sad is it afterwards ( in stead of ingenuity to acknowledge ) to prostitute their gifts and parts to make defences for their enormities ? is not this treason against heaven , to clip god's coin , his gifts , to guild their own dross , their sins , to make them currant in the world ? namely , to call healthing and carousing , good fellowship , loyalty , or civility ; to call swearing , hectoring , and duelling , gallantry , or manhood ; to call covetousness , good husbandry , and prodigality , generosity . ah , what a curse is this , to become panders , and devils , to draw themselves and others into hell more securely ? is it not cursed for knowing persons to hide , extenuate and plead for sin ? is not this to justify that which christ came to condemn , than which what is more vile and abominable ? woe to them that call evil good , and good evil , that put darkness for light , and light for darkness , that put bitter for sweet , and sweet for bitter , isa. 5. 20. these are wise to do evil , but to do good have no knowledge , jer. 4. 22. the light of the body is the eye , therefore when thine eye is single , thy whole body is full of light ; but when thine eye is evil , thy body is full of darkness . take heed therefore , that the light which is in thee be not darkness , luke 11. 34 , 35. 6. the very works of wicked mens callings are lyable to god's curse . 1. his natural actions , when he eateth or drinketh , he feeds a body of sin , and maketh provision for the flesh to fulfill the lusts thereof . every creature of god is good , &c. it is sanctifyed by the word and prayer , 1 tim. 4. 4 , 5. the fruit of his body is cursed , &c. deut. 28. 18. 2. his civil actions , the ploughing of the wicked is sin , prov. 21. 4. he is cursed in the city , and in the field , deut. 28. 16. his buying and selling is cursed , his building and planting , deut. 28. 30. 3. to be sure his religious actions are no better . the prayers of the wicked are abomination to god , prov. 15. 8. he that-turneth away his ear from hearing the law , even his prayer shall be abomination , prov. 28. 9. 2. god's curse is extended to persons governed in wicked houses . in the second commandment , exod. 20. 5. visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me , and shew mercy , &c. and god justly punisheth wicked parents , and wicked children of wicked parents . there be many instances hereof in scripture , both in private persons and families , and in whole kingdoms and churches , ahab and his house , jeroboam and his posterity , 2 kings 9. 7 , 8 , 9. compared with the 1 kings 14. 10 , 11. gehazi and his seed , 2 kings 5. last . the egyptians were plagued in their first-born , exod. 11. 5 , 6. the jews and their children are under the wrath of god to this day , matt. 27. 25. 1 thess. 2. 16. the wrath of god is come upon them to the uttermost . achan's sin brought punishment upon himself and family , joshua , chap. 7. yea , all israel fares the worse for his sin . and there were three years famine in the end of davids time , for saul and his bloody house , 2 sam. 21. 1 , 2. how this may consist with the justice of god , is thus resolved , ( 1. ) † the punishments which god bringeth upon the children for the fathers sins , are onely temporal and outward punishments . * sometimes they are smitten with infectious diseases , as gehazies posterity ; some come to untimely ends , as ammon and absalon , and the little children of dathan and abiram . posterity may fare better or worse , for the vertues , or vices of their ancestors , i. e. . outwardly and temporally , but spiritually and eternally they do not : for as never yet any man went to heaven for his fathers goodness , so not to hell for his fathers wickedness . ( 2. ) children most times tread in their fathers steps , and continue in their sins , and so draw upon themselves their punishments . certain it is , that most times sins pass along from the father to the son , and so downward , by a kind of lineal descent from parents to children , whole families being tainted with the special vices of their stock ; either by nature , example , or education . * therefore parents ought to beware of constitution-sins in themselves , which follow the predominant humours of their bodies and souls , and of shewing bad examples for want of good education . if we should observe some families for several generations descending , we may see whole generations of ryotous , drunkards , swearers , sabbath-breakers , worldlings , persecutors , oppressors , unclean and filthy persons , superstitious and idolatrous families , and such like . and thus the curse of god descends upon posterity . ( 3. ) it is to be noted ( for our better understanding , how justly god punisheth children for sins of wicked parents and governours ) that between head and members , governours and governed ( whether in kingdoms , or churches , or families ) there is such an union , that whereas we look upon them severally , they are but one , as one body , magistrates are civil fathers , ministers are ecclesiastical , and parents of families ( over and besides ) are natural fathers . now , where there is union , there is communion , suited to the relative state of things and persons , in respect of rewards and punishments . the whole person of man is punish'd for one part , tongue or hand ; for , as they act for the whole , so they make it obnoxious . and so it is with magistrates and rulers , in respect of those under government . for , as in the body natural , there is a locomotive faculty , guided and commanded by superior principles of sense and reason , to go forth and bring home those things which are suitable to it : so in every body politick , there are inferiour instruments guided by superiour powers , which , by doing their part in an evil work , whether in their own persons , or in their representatives , become guilty , and so lyable to punishment . ( 4. ) observe , that achan's sin was publickly and solemnly prohibited , and the punishment threatened fully known to all of his family , in which , if there were infants , or children short of years of discretion , yet they cannot be said to suffer unjustly , because of that natural contagion of sin drawn from the loines of their parents , and because of some actual sins committed . ( 5. ) in answer , this punishment , which involved the posterity of achan , ought not to be lookt upon so properly the punishment of children , as the punishment of parents , because the suffering of children , ( being so near and dear to them ) rendered this dispensation more notable and exemplary to all israel , and smart and afflictive to achan , which was the intent of it . ( 6. ) god sometimes turns that into a fatherly chastisement , which was a punishment in the predecessor . innocent posterity sometimes suffers for guilty ancestors , but such visitations may have kindness in them . ( 7. ) we must beware of questioning god's judicial * proceedings , or examining them by our own measures , of mans reason , laws , or tribunals . and now having , in seven particulars , shewed ; that it is consistent with the justice of god to punish posterity for predecessors sins , with temporal punishments ; let all parents take heed of shewing evil examples to their children , of swearing , cursing , sabbath-breaking , cheating , stealing , oppressing , coveting , least they , by following their steps ( as they are in danger ) suffer eternal judgments . o let all parents beware , of breaking their baptismal-covenant , and causing their children to break it , thereby undoing themselves and their children to all eternity , unless mercy prevent them . 2. the curse of god on wicked houses , falleth upon things as well as persons . things are two-fold , 1. temporal . 2. spiritual . which are in order to eternal . 1. on things temporal . god is highly displeased when he punisheth sinners with prosperity . the rich mans full table , served up with his musick and songs ; soul , soul , thou hast much goods laid up for many years , take thine ease , eat , drink and be merry , could not make way for his comfortable departure out of this world : but god said to him , thou fool , this night thy soul shall be requered of thee , then whose shall those things be which thou hast provided , luke 12. 19 , 20 ? let it not seem strange , that wicked families prosper in the world , and encrease in riches , and yet be cursed in their basket and their store , houses , lands , livings , cattel , corn , in city and countrey . we may not judge of comfort in temporal things , from the quantity thereof . a mans life consisteth not in the abundance of the things which he possesseth , luke 12. 15. * look not at the gift so much , as the good will of the giver , not at the bulk , but at the blessing . in the revenues of the wicked is trouble , prov. 15. 6. what profit or pleasure in that abundance which will not suffer the rich to sleep ? and what comfort to feast and surfet thereby ? a little that a righteous man hath , is better then the riches of many wicked , psal. 37. 16. † if it were possible , that all the delights of men did run into the wicked man's cistern , yet a frown from god's offended countenance would make all bitter to him . the hand-writing set before carousing belshazzar , made him astonisht , and his heart sunk in the height of his mirth . what made cains countenance fall , the second man , and heir apparent to the world ? was it not because , god had not respect to him and to his offering , gen. 4. 5. if we come nearer , and view the wicked man's life in his wealth and prosperity , we shall find him obnoxious to god's curse in temporal things , 1. by his desire . 2. by his use. 3. and his value of riches . 1. by his inordinate desire , which , as it is without measure , so it is without content with his condition . it is an heathenish temper to be set upon the world. it wants neither sin nor misery to hast to be rich. they that will be rich fall into temptation and a snare , 1 tim. 6. 9. and he that hasteth to be rich , hath an evil eye , and considereth not that poverty shall come upon him , prov. 28. 22. what a curse is it to make the mammon of this world a christians god ? ah what a curse is this projecting for thick clay , and wearying himself for very vanity , habb . 2. 6. 13. what a curse is it , to be a friend of the world , and the enemy of god , james 4. 4 ? what a curse is it to prefer the creature before the creator , things seen before unseen , temporal before eternal , the body before the soul , and earth before heaven ? were it not just with god to disinherit all these worldlings of true happiness , who place it here below ? wicked men are neither well full nor fasting , they provoke god , not onely in desiring , but in using , and having riches . the truth is , wicked men do not use riches , but their riches use them : and how ? why for wantonness , luxury , pride , oppression , pleasures , ryot , or ostentation . thus that which god appointed to help , maintain , and countenance vertue and piety ( among men and christians ) is usurped to cherish and entertain vice and ungodliness , to prefer themselves to high places , and make room for them in the world to commit greater sins . whereas riches are the servants of good men , they are the masters of wicked men. the good man maketh his riches subordinate to the glory of god ; but the wicked man is in servitude , to the lusts of the elesh , the lust of the eyes , and the pride of life . wicked men ( in the sight of god ) have not a sanctified right to these temporal things , while they are out of christ. and altho' they have an indulgence , from the common bounty of divine providence , to use temporals and become rich , yet they want a comfortable title to them . and what comfort in the having , or in using of these temporals , without the grace and blessing of god ? is it not a sigh of god's wrath and curse upon mens houses and families , when they suffer the world to lord it over their consciences , time , education , office , reason , souls and bodies and all . when the world hath mens knees , prayers , oaths , strength , wit , parts , memory , when the love of the world hath seised on god's worship , sabbaths , ordinances , and ministry , is there not a curse upon such abused riches ? is it not a sign of god's displeasure , when the world usurps power over spiritual and heavenly things ? is not this the fruit of the forbidden tree , gen. 2. 17. compared with , chap. 3. 17 ? every good man maketh use of his riches , as joshua did of the gibeonites , makes them hewers of wood , and drawers of water , for the house of god , joshua 9. 23. when as wicked men prefer the world to chief honour , as ahab did benhadad , who caused him to come up to his chariot , 1 kings 20. 33. o what a sad account is every wicked man like to make ? how will his abused riches rise up in judgment against him ? many were his costly sins which he maintained , many needless visits , many chargeable curiosities and fancies , many extravagant and uncomely fashions in apparel , in meats and drinks ; all which are followed , attended and waited on with many temptations to wantonness , and many more vices , potent enemies to the life of nature , and much more to a moral and christian life . but what little good hath this wicked rich man done to church or state , to strangers or relations , or to his own family , where cbarity should begin ? have not wicked families ( of no small quality ) adopted their sins ( as ryot , oppression , pride , covetousness , uncleanness ) to inherit their estates , and disinherit their posterity ? where there is more wealth , without more grace to manage this encrease , it will prove a curse in stead of a blessing . therefore our saviour exhorts , to make to our selves friends of the unrighteous mammon , luke 16. 9. i. e. to get grace to use riches to the honour of god , not to maintain intemperance and ungodliness . for the day is coming , when god will summon all such persons and families to give an account of their large portion of worldly things , and misimprovement thereof , luke 16. 11. hos. 2. 8. 9. riches are abused one of these two ways , they are either over-valued , or under-valued ; the covetous are guilty of the one , and the prodigal of the other sin . and this brings me to the next particular , viz. 3. and lastly ; wicked men provoke god to curse them for the value they make of riches : god placed man over those sublunary things , and now sinful contemptible man , will stoop as low as hell for them . how strangely are men infatuated , to dote upon dirt and dross ! who would think that a reasonable creature , placed his happiness on thick clay , on wind , on that which is not , habb . 2. 6. eccl. 5. 16. prov. 23. 5. yet so we find it , luke 12. 19. soul , soul , take thine ease , &c. to place god and the creature in the same rank and order , and to worship the creature joyntly with the creator , is no less sin , then idolatry ; but to set the creature above the creator i● atheism . if this were not so , the worlds trinity would not have so many votaries and sacrifices of souls and bodies . how can such men and women as these be in god's favour ? can that man or family have the blessing of god upon them and theirs , which bow down to the gods of silver and gold ? ah , what is man without divine grace ? how sensual , how base , how brutish in choice and affection ? this rate which carual and forthly men set on temporal things , openeth a wide door to all manner of sin , bribery , oppression , dissembling , lying , perjury , flattery , oppressive tyrannical law-suits , temporizing , and unhappy disposing of children , to services , to trades , to preferments , and to marriages . but is this all ? no , worse is behind ; for , wicked men , and their families , are subject to god's curse , not onely in temporal things , but in spiritual things , that is , when they perform the outward duties of religion ; as prayer , hearing the word , coming to the sacrament , reading god's word , reading good books , and conference about matters of religion . 1. when wicked men pray : their prayers are an abomination ; he that turneth away his ear from hearing the law , even his prayer shall be an abomination , prov. 28. 9. the sacrifice of the wicked is abomination to the lord , but the prayer of the upright is his delight , prov. 15. 8. that the actions of wicked men , whether natural , civil , or religious , are obnoxious to god's curse , hath been mention'd before , under another head , namely [ the vocation or employments of wicked men. ] now , as to the matter in hand , concerning outward religious works , of unregenerate men , whether publick upon the lord's day , or private in the family ; take notice of these following particulars , to prevent mistakes , least any harden their hearts in omission of outward duties . 1. that those persons sin more , who pray not at all in their houses , then such as make prayer . it is better to do that which is materially good , then that which is both materially and formally evil. it is better to have a form of worship and religion , then atheistical prophaneness . it is better to have leaves of profession , then nothing but the cursed fruits of a corrupt tree . it is more eligible ( ex natura rei ) to exercise common gifts and operations of the spirit , and some feeling in the conscience , than to be barren of all gifts , and dead to all outward duties of religion , isa. 43. 23. amos 5. 25. thou hast not brought me the small cattel of thy burnt-offerings , &c. have ye offered unto me sacrifiee and offerings , & c ? 2. that god is pleased to reward , with temporal blessings , such as pray , and humble themselves for their sins , though they be not true believers , and sincere therein . god is pleased to encourage all sort of sinners to observe and set up outward duties of religion , and they shall fare the better . it is not without reward to perform some formalities of worship , though done in hypocrisy , 1 kings 21. 29. seest thou how ahab humbleth himself before me , &c. here is a great temporal mercy given to ahab during his life [ i will not bring the evil in his days . ] 3. consider , that none be hardened in their omission of the externals of religion : i say , let them know , that sin is in the person , before it infect the performance ; in the subject , before it corrupt the action . therefore let the blame be laid where it ought , not upon religion , nor the duties thereof , but upon the professor and his bad life . 4. seeing the condition of unregenerate and wicked men , is so contagious , that it pollutes all their outward religious actions , let them make hast to get out , by the use of all means of god's appointment , in order to their conversion : as by prayer , hearing the word , reading the word , reading good books , and , by good company , as before-mentioned . for although the prayers of the wicked and unregenerate be unpleasing to god , yea , an abomination , yet it is their duty to pray , that they may be turned from their wicked ways , that so their persons and performances , may find acceptance through christ. o let all sorts of prayer-less families pray , that they may pray in faith , and that they may become sincere , and down-right christians . if you have any bowels of compassion for your own souls , and the souls of your children , get out of the cursed condition of wicked men. who would lead a wicked life , if he were sensible of his misery , and the curse of god upon the house of the wicked ? 2. wicked men are subject to gods curse , in hearing the word . they are the bad ground , which receiveth seed among thorns and briers , such earth as beareth thorns and briers is rejected and nigh unto cursing , whose end is to be burned , heb. 6. 8. as they come unprepared to hear , so they depart without profit . the fault is not in the seed but in the ground , which receiveth it . the life of the wicked is compared to untilled , rough , thorny , fallow ground , jer. 4. 3. what fruit can be expected from it , how can the seed of the word and a wicked heart agree ? who would live in the condition of a wicked man ? who trembleth not , to be under gods ordinances without a blessing ; what heart dreads not to be subject to gods curse ? who would not be afraid to hear the blessing pronounc'd , and have no share in it ? come then to the word for grace , to make thee a new-man , to reform thy wicked course of life . come to bethesda , there is hope of thy cure , of thy conversion , though thou hast a long time been in this case . if thou art willing to be made whole , if thou art willing to become a new creature , the work will be done , jo. 5. 6. let nothing hinder or discourage thee because of thy wickedness , or being obnoxious to gods curse in hearing the word , but let it much more perswade and quicken thee , to a constant and conscionable attendance upon the word . there is hope of grace in the use of means of grace , but by refusing the means , thou art sure to perish . take up then such a like resolution , as the lepers before samaria did , 2 kings 7. 3 , 4. and there were four leprous men at the entring in at the gate , and they said one to another , why sit we here until we dye , & c ? let the wicked forsake his way , and the unrighteous man his thoughts , &c. isa. 55. 7. 3. wicked and unconverted men are lyable to gods curse in reading the holy scriptures , and good books . for they are in the dark , and without faith the eye of the soul. they have eyes and see not , they have ears and hear not . they want a right end , gods glory , the good of their own souls , and of their family , whereunto god hath commanded his word and good books to be read in families , deut. 6. 1 , 2 , 3 , &c. particularly , wicked men deprive themselves of gods blessing in reading his word and good books , 1. for want of prayer to god for it , psal. 119. 18. open thou mine eyes , that i may behold wonderous things out of thy law. it may be that some wicked men are of good natural parts to discourse of religion ; but what is that without grace in the heart , to relish the spiritual matters thereof ? what is a golden head and a stony heart ? 2. by reason of ignorance , the natural man , receiveth not the things of the spirit of god , &c. 1 cor. 2. 14. 3. wicked men in reading gods word , and good books are upon uncertainties , for they fix upon no duty , they are all in generals for want of the applying act of conscience . they as men read maps of forreign countries , without knowledge of the globes . 4. wicked men expose themselves to gods curse in reading scripture and good books , by converting their knowledge into empty discourse or unprofitable disputes . and what more vain and carnal in these opinionative times ? what lipsius said of his countrey-men , is as true of our selves , i. e. never any age more abounding with religions , and barren of piety . we have cause to fear , that interest is the religion of many professors , whereunto they sacrifice their cares , and all their abilities , acts 19. 28. great is diana of the ephesians . ah , what confusions have opinions wrought amongst us in england . and , no wonder , seeing they lodge in that wild and restless faculty of the soul , namely , imagination , from whence all perturbations of church and state proceed . 4. hereunto in the last place , may be added , friendly and neighbourly reproof and advice , which ( though it be the best of christian charity , levit. 19. 17. ) is made the worst use of by wicked men. 1. they either make a mock of it . or , 2. snuff at it as a piece of censoriousness and impertinency . or , 3. count their friend their enemy , and at the next meeting can hardly afford him an ordinary salutation . this is the cursed condition of wicked men , even in respect of spiritual things . he that reproveth a scorner , getteth to himself shame , and he that rebuketh a wicked man , getteth himself a blot , prov. 9. 7. 3. the third thing in opening the former description of gods curse on wicked men , is the extent of it , in respect of the duration of it , which is , 1. to time here , 2. to eternity hereafter . 1. to time here , in all the fore-mentioned particulars , with relation had to persons , governours and governed , and to things temporal and spiritual , with many particulars under both heads . i come to speak of the latter part of the duration of the curse of god on wicked men , which is extended to eternity hereafter . there is not a day free , nor an hour ( so long as they be out of christ ) from the justly deserved curse ; god is angry with the wicked every day , psal. 7. 11. upon the wicked he shall rain snares , fire and brinstone , and an horrible tempest , this is the portion of their cup , psal. 11. 6. who could sleep quietly in his bed , with a drawn sword hanging over his head by a twine thread ? but ah , poor creatures , hell fire ( for ought they know ) is kindling for them ; while they are treasuring up unto themselves wrath against the day of wrath , and while they say , peace and safety , sudden destruction is coming upon them , 1 thess. 5. 3. but is this the worst of their misery ? can it end with time , can death and the grave put an end to it ? no , no , evil pursueth sinners ; the curse is extended to eternity . o woeful state of wicked families ! o that they would consider of it , before they come out of the low ebb of time , into the vast ocean of eternity ! 2. therefore , this curse is extended to the longest line of eternity . this is the amazing sentence full of horrour ; depart ye cursed into everlasting fire prepared for the devil and his angels , mat. 25. 41. will not this word [ eternity ] pierce the hardest heart ? will it not awaken the most presuming sinner , out of the [ mare mortuum ] or dead sea of security ? o the dreadful thoughts of eternity , eternity in the lake that burneth with fire and brimstone ! eternity is not made up of millions of years . you may as soon gird the expanded heavens , or drink up the ocean , as measure eternity . which made one cry out , what years can sotiate endless eternity . men would not live in their houses as they do , if they did truly believer , that ( except they repent ) gods curse , after this wicked life is ended , will abide upon them for ever , rom. 6. last . the wages of sin is death , but the gift of god is eternal life through jesus christ our lord , i. e. of sin indefinitely taken , any sort of sin , every sin , unrepented of . quest. but sinful man's time upon earth , is but for a while that he sins , compared to eternity . vvhy should he suffer infinite and eternal punishment , for finite and temporary sins ? answ. sin and punishment may be considered three ways . 1. in respect of themselves . 2. in respect of duration . 3. in respect of their object . 1. in respect of themselves . sin considered in it self , as it is a privation of holiness and righteousness , is finite not infinite , because that holiness and righteousness , wherein adam was at the first created , was finite suitable to the creature . and punishment considered in it self [ intensive ] is finite ; but if punishment be considered [ extensive ] it is infinite ; that is to say , punishment for its entity ( or it s being ) is finite : and for its duration in that being , it is infinite ; or , thus in short , sin is of infinite continuance in hell , and its punishment is answerable . were the life of sinful men prolonged for ever upon earth , they would sin for ever ; the guilt and filth of sin descends into hell with the impenitent , and the damned are ever living and ever sining , therefore it is just , that their punishment run paralel with their sining . 2. in respect of duration , sin and punishment may be considered , and in this respect they both are infinite , i. e. the malignity , emnity and contrariety of sin to god's purity and goodness remaineth for ever , and the punishment is inflicted for ever . gods word hath placed rewards and punishments one against another , mat. 25. last , and these shall go into everlasting punishment , but the righteous into life eternal . the wages of sin is death , but the gift of god is eternal life through jesus christ our lord. as rewards are eternal , so punishments are eternal , as life is eternal , so death is eternal . by the rule of contraries these illustrate one another . 3. sin and punishment are considered in respect of the object , or against whom sin is committed , i. e. against the majesty of heaven and earth , the supreme law-giver , of infinite justice and holiness . sin in this respect may be said to be infinite , being the transgression of the law of an infinite majesty . for more full answer to this question . 1. observe , that although mans time of sinning be but short compared to eternity of suffering , yet this doth not appertain to the nature of sin , being [ extrinsecal ] to it , for the sin of apostate angels , presently after the commission , was in it self , ( abstractively taken , for that malicious defection and deformity from the chief good ) as hateful and contrary to god , as it was afterwards and farther on . in like manner , the sin of our first parents , deserved eternal punishment , the very first day , as well as in future time . the reason hereof is this , we ought in this matter enquire into the moral evil , internal principles , and roots of sin , the formality of it , emnity , privation , separation , and aversation from mans chief end , the enjoyment of god himself , the being of beings , and fountain of happiness . 2. quest. but seeing that there be some that dye in their infancy , some in their childhood , others in youth , ripe age , old age. and seeing there be greater and lesser sins , as they admit of aggravations , against the light of nature , and against the gospel , how can it be said that they suffer justly , in case all suffer eternally ? answ. punishment hereafter , is proportionable to wicked mens sins committed in this life , and all sorts shall have their just deserts . christ jesus the judge of all the world , will reward every one according to his work , mat. 16. 27. the greater and lesser sins , shall have greater and lesser punishment , but all shall have eternal punishment . there are degrees of punishment in hell , as of sinning on earth , but eternity of suffering is the portion of all . the least sin deserveth eternal death . [ there are not physical degrees in this death ; there is no diminution in infiniteness , nor brevity in eternity ] . o let every wicked man be upon his knees , and pray for true faith in christ and repentance of his sins , let him give no sleep to his eyes , nor slumber to his eye-lids till he partake of the mercy of god , and infinite merits of jesus christ , the son of god , who alone delivereth , from this dreadful wrath to come , 1 thess. 1. 10. chap. iv. the pernicious influence of the sins of wicked families , upon this church and kingdom , from seven aggravations . 1. there was never any nation well and peaceably governed , in the which religion , and a perswasion of a divine providence , was not well and soundly planted in the minds of men. and the more that any one was privately devoted to religion , and the reverencing of a divine spirit , the more illustrious and famous he became in all innocency and probity of life . as the secret atheism of mens judgments , so the known atheism of their practise , opens the door to all wickedness , injustice , pride , perjury , tyranny , sacriledge , or any other villany , psal. 14. 1 , 2 , &c. titus 1. last . they profess they know god , but in works they deny him , being abominable and disobedient , and to every good work reprobate . it is observable , that the book called the [ practise of piety ] was dedicated to king charles the first , then heir apparent of these kingdoms ; intimating , that , true religion , is , the best crown imperial , the undoubted glory and safety of church and state. wisdom is better then weapons of war , but one sinner destroyeth much good , eccles. 9. last . the good of the commonalty depends upon the exercise of religion . if thou hast true loyalty in thy heart , live with an awe of religion in thy family , the want whereof will render thee unjust abroad , as well as at home . those that are without devoted service to god , will not be subject to rulers for conscience sake . he that is subject only upon the account of wrath , and the power of the sword which is over him , will be no longer so , when he hath an opportunity of escaping or resisting that power . nor is there any possible way , to secure men in their quiet subjection and obedience , but by their being obliged for conscience sake . and therefore such kind of persons as by their open profaneness and contempt of religion , do endeavour to destroy conscience from amongst men , may justly be esteemed , as the worst kind of seditious persons , and most pernicious to civil government . was it not hence , that the roman empire suffered so much , namely , from their cateline , brutus , cassius , sylla , marius , and such like wicked fellows ? righteousness exalts a nation , but sin is a reproach to any people , prov. 14. 34. it is the observation of josephus in his antiquities , that the jews were grown very prophane and careless of religion , before the destruction of jerusalem by the romans . the lord hath a controversy with the inhabitants of the land , because there is no truth , nor mercy , nor knowledge of god in the land. by swearing and lying , and killing and stealing , and committing adultery , they break out , and blood toucheth blood. therefore shall the land mourn and every one that dwelleth therein , &c. hos. 4. 1 , 2 , 3. the abominable wickedness of canaan , provoked the lord to visit the iniquity thereof upon it , and the land vomitted out her inhabitants . ye shall therefore keep my statutes and my judgments , &c. that the land spue not you out also , when ye defile it , &c. levit. 18. 25 , 26 , 27 , 28. personal sins quickly become popular , and as sin goeth not alone , so it goeth not without its contagion : it is a plague , and infects others when we see them not , it is as diffusive as the air which we breath in . there is much danger in a contagious conversation . one person infects a family , one family a whole street , one street a whole city , one city a whole countrey , one countrey a whole world. if sin begin with one angel it infects legions , if with one woman , it inserts all the mass of mankind . thou sittest at home , and thinkest that thou doest no hurt to the kingdom or church , but sure is , that thy family-sins will abroad , and as it s said of those that are infected with plague sores , so it may be said of sinners , that they strive to infect others . sin never goeth alone whether considered as criminal or penal . thy sabbath-breaking , idleness , pride , prodigallity , backbiting , drunkenness , coveteousness , and such like , breed more sins first at home , then in thy neighbours house , then afterwards , both thou thy self , thy untoward posterity and thy corrupted neighbours , carry them into company , in villages , market towns and cities , and in process of time , the whole land where thou livest , is defiled thereby . this fire of family sins , being once kindled , finds more fewel among sinful men , and so going from one to another , at last , it breaks forth into consuming flames . a whole tribe was corrupted with idolatry , which first came from micha's family , judges 17 , and 18 , chapters . achan's sin brought god's hand , not only upon himself and family , but all israel smarts for it , josh. 7. 13. and a long time after , achan is called the [ troubler of israel ] 1 chron. 2. 7. but especially the families of great persons , as of princes , magistrates , nobility , gentry , clergy , bring judgments upon whole nations and countries . as in saul's time , jeroboam's , baasha's , ahaz's , and manasseh's time . the sins of nobility , and gentry , are of a more spreading infection , then the sins of inferior persons . and as to the contagion of the sins of the ministry ; it is said , from the prophets of jerusalem , is prophaneness gone forth into all the land , jer. 23. 15. there be some sins which are domestick and private , which grow quickly into national and politick sins , as sabbath-breaking , whoredoms , murther , perjury , rebellion against parents whether natural or civil parents , oppression , idolatry , heresy , deut. 13. 19 , and 21. chapters , shewing the punishment of idolatry , murther , rebellion against parents . and touching the punishment of whoredoms , see deut. 22. 21 , 22 , ver . all which texts shew the national epidemical malignity of those sins ; and therefore all israel must hear and fear , and do no more any such wickedness as this among them . 2. consider , that ungodly families , overthrow churches . prophane hands in parishes pull down gods house . it is unbelief , impeuitency , sabbath-breaking , common prodigious swearing , revelling at wakes , merry nights , greens , may games , healthing ; inlets to debauchery and all impiety , to atheism , blasphemy , whoredom , contempt of religion and morallity . these are the boars of the wood , and beasts of the field , which waste and devour the lords vineyard . these are the sins , which the prince of darkness , and his infernal rabble , strive to maintain and propagate , to the overthrow of christianity , yea , and ( i had almost said ) humanity it self . the tabernacles of edom , and the ishmaelites , of moab , and the hagarens , gobal , and ammon , and amalek , the philistines with the inhabitants of tyre ( i mean wicked families ) say , come , let us cut them off from being a nation ( a church ) that the name of israel ( the name of the reformed church of england ) may be no more in remembrance , psal. 83. the general , ignorant , and scandalous sins of too many called christians , is like unto the abomination of desolation in the holy place , dan. 11. 31. parochial sins , which rise out of irreligious households ( as persecuting saul's ) make havock of the church . and are ( in effect ) the bloody hamans against gods church : family-wickedness of princes , priests , and people brought destruction upon jerusalem , and demolisht the temple , the wonder of the world for building , a type of christ in the flesh , and of his church upon earth . joshua a good ruler , ( at a full and honourable assembly of elders , heads , judges and officers ) delivereth this weighty charge in his speech , namely to fear the lord and serve him in sincerity and truth : and not only in cities and towns , but in all families , as the principal means for the prosperity of church and state , josh. 24. 1 , 14 , 15 , 20. go ye now to my place which was in shiloh , where i set my name at the first , and see what i did to it . for the wickedness of my people israel , jer. 7. 13. it is most certain , that the church cannot flourish , unless the parts and members of it , perform holy duties and offices in their capacities , both in church and family . the want of religion in families , is the decay of churches . the difference between a christian family and a church , is that of parts and whole , if the parts be wicked and profane , the constitution of the whole is vitious and depraved ( more or less ) according to the proportion of the parts . is it likely , that heads of families should be truly devout in the church , and exercise no religion at home ? how shall we judge of the churches encrease , if not from parochial religion in families ? wickedness of . families , maketh the glory of jacob thin , isa. 17. 4. wicked families eat up jacob , devour , consume , and make his habitation desolate , jer. 10. 25. as by appearance at musters we judge of the military strength and population of kingdoms ; so from piety in families the strength and prosperity of the church and christs kingdom . the life of religion , and the welfare and glory of church and state , dependeth much on family government and duty . if there be any hope of the amendment of a wicked , miserable , distracted world , it must be mostly done by family religion and the christian education of youth . what countrey groans not under the confusions ; miseries and horrid wickedness which are all the fruits of family neglects , and the careless and ill education of youth ? in the preface to the record for dissolution of lesser monasteries , the reasons returned were , the vitious living of those houses . another saith , that fornication , adulteries , treachery , soddomy , incest , were committed and brooded in those houses . and the reverend author goeth on , saying , an hundred thousand whores made by the unmarried clergy . every stone hath a tongue , to accuse of superstition , hypocrisy , idleness , luxury , the late owners . how soon would the best part of the world decay , upon the corruption of families ? as in the body politick , so in the mystical , it thrives or wasteth , according to the good or bad temperament of the parts constituent . if families of nominal christians , were real living members of the church , succeeding posterity would encrease it . but we have cause to lament the weakness of it by reason the wickedness thereof . it is most evident from scripture , that such professors are not true members of gods church , which are not living members of christ. he is not a jew which is one outwardly neither is that circumcision which is outward in the flesh : but he is a jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men but of god , rom. 2. two last verses , he is not a sound christian that is baptized , except he be inwardly renewed and sanctified by the holy ghost . the real christian is a new creature , old things are past away , behold all things are become new , 2 cor. 5. 17. and the new creature hath put off his former conversation , the old man which is corrupt according to the deceitful lusts , and is renewed in the spirit of his mind , and hath put on the new man , which after god is created in righteousness and true holiness , eph. 4. 22 , 23 , 24. it is for want of religious government in households , that the lords day is not better observed , that few profit under the word , and that there are so few prepared communicants at the lords table . it is from hence , that ministers have slender congregations , and that taverns , ale-houses , walks , fields , gardens , tatlinghouses in the neighbourhood , are more resorted to , then the places of gods worship . oh! all you careless , ignorant , worldly , and loose heads of families , let not this aggravating consideration ( namely , that your family-wickedness overthrows churches ) pass out of your thoughts , till it please god to change you , and reform your families . are you friends to the church ? set up the practise of piety in your families , which are the nurseries of the church . this duty is of great weight and importance to the interest of reformed religion , and of the church of england . if professing christians , live in their houses , in due conformity to their covenant in baptism , this ( through gods mercy ) will render our church beautiful as the garden of the lord ; and our land , as the smell of a field , which the lord hath blessed . the romans were as careful to maintain their vestal fire , as to preserve the palladium , as pledges of felicity to the empire ; signifying to us christians , that , if religion and vertue , piety and policy , be countenanc'd , and defended , and their contraries , profaneness and immorallity supprest , and punished , then the lord will build us , and not pull us down , plant us , and not root us up . if we entertain the life and power of christianity and honesty in our families , upon all the glory shall be a defence , isa. 4. 5. quest. what think you of errours and heresies , tending to the subverting of christianity ? and what may we think of parties and sectaries , are they not greater enemies to the church then profane families ? answ. ( 1. ) here is not intended a comparative enquiry , whether damnable errours and heresies , do more mischief in our church , then wicked families , but the main business in hand , is to shew , that profane and wicked families , are pernicious enemies to both church and sate . sabbath-breaking , swearing , drunkenness , filthiness , coveteousness , oppression , pride , treachery , perjury , cursing , cheating , killing , stealing , lying , and such like black infernal sins in families , will ( without reformation ) ruin kingdoms and churches . ( 2. ) profane scandalous livers , are practical atheists and hereticks , they profess that they know god , but in good works they deny him , being abominable , and disobedient and to every good work reprobate , tit. 1. last . ( 3. ) moral evils of sin and intellectual , are conjunct ; a foul stomach hath an aking head , and corrupt streams come from a corrupt fountain , st. paul , in titus 3. 10. and , 1 cor. 5. 11. joyns together hereticks , and sensualists , or scandalous persons in families and parishes , as fatal and capital enemies to the church , and equally obnoxious to ecclesiastical and civil punishments . ( 4. ) we have sad experience what mischief , parties and sectaries , rents and schismatical causes and instruments , have wrought among christians , even to oppose , that great article of our faith [ the communion of saints ] . ( 5. ) he is no better then a wicked man , that hatcheth divisions , and covets to make separations , and will not admit of healing . such were the donatists , whose tumults were supprest by the magistrate . o that all scandalous profane families in parishes , would sit down , and set themselves as in gods presence , seriously considering , that they are no more living members of gods church , then the dead bodies in the church yard , are living members of that family , whence they came to be interr'd . 3. consider , that profane families are great enemies to the ministry . if heads of families would perform their duties , according to gods command , that is , to set up religion in families , prayer , reading the word of god , catechizing , shewing good examples , in the week day , and upon the lords day , causing their families to keep it holy , both publickly and privately ; i say were their families thus governed , the word preach'd would take better effect upon them . is it likely that preachers should do any good , when parents by open profaneness , pull down what they set up ? as if they were resolved to live as they do , let the minister say what he will. is it likely that the ministry should prosper in a congregation , when most families will do nothing towards it themselves , by keeping holy the lords day , and serving and worshipping him in the week day ? would masters of families take hold with the minister , religion would enter into families through gods blessing . but o what little is done to help forward the salvation of souls by good parents ! they ought to prepare and break up the fallow ground of their families , they ought to root out the weeds of vice , and pluck up corrupt principles out of this little spot of ground , that it may be fit to receive the seed of the word with profit , jer. 4. 3 , hos. 10. 12. governours of families ought to make their families nurseries for the church , i. e. well husbanded , well disciplined , and well taught . in their own houses . parents are both magistrates and ministers , in a subordinate way , to the training up an hopeful generation , for church and kingdom . why do ignorant , loose , worldly , careless , prayerless families , cast off their duty upon sureties for the christian education of their children ? whereas they themselves stand bound as they are believers , not only to dedicate them to the lord by baptism , but as their childrens sponsors , to bring them up in the nurture and admonition of the lord , eph. 6. 4. 4. the barrenness of the ground , upon which the seed of the word is sowed , is cause of sorrow as well as discouragement to a faithful minister . is it not matter of discontent and sorrow , that the seed-time for corporal bread , is stopt by some rude wicked fellows , in the neighbourhood ? and do you think ( o wicked families ) that it is not greater sorrow , to godly ministers in their office , that the seed-time for the bread of souls is hindered by you ? is not christ himself lord of this harvest , who is judge of the world ? are not you the tares , and must not they be cast into the fire , not only for being tares , but for hindering the wheat , mat. 13. 40 , 41 ? it was the great grief of that holy man and famous divine , mr. ric. greenham ( about the 35 y. of q. eliz. ) that notwithstanding his preaching , prayers , tears , he had a barren , obstinate , ignorant parish . greenham had pastures green , but sheep full lean . is it not matter of sorrow , that the good minister finds little more shew of religion in his congregation , then what cometh in course upon the sabbath-day , or that most in the parish part with religion , as soon as they turn their backs on the place of gods worship ? this troubleth the good minister , that most heads of families deny that at home , which they seem to like well in the congregation ; that some ( it may be ) bring their bibles to the church , and never take them up all the week after ; that they joyn in publick prayers , and will not pray in their families ; and lastly , this discourageth and troubleth the good minister , that many carry it like christians in gods house , and live like heathens in their own . our blessed saviour , wept over jerusalem , saying , oh jerusalem , jerusalem , thou that killest the prophets , and stonest them that are sent unto thee , how often would i have gathered thy children together , even as a hen gathereth her chickens under her wings , and ye would not , mat. 23. 37 ? when he beheld the city he wept over it , saying , if thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace , but now they are hid from thine eyes , luke 19. 41 , 42. after this sort the prophet is affected , if you will not hear it , my soul shall weep in secret places for your pride , &c. jer. 13. 17. o ye irreligious families , what will you do ? will you be obstinate and impenitent , because your good minister , nay , your blessed lord and saviour , is tender and compassionate ? will you be careless and secure because your minister is commanded to watch for your souls ? and will you be cruel to the souls of your families , because ministers are sent of god , to preach faith and repentance , mercy and forgiveness to you ? will you harden your hearts , and stand it out , because god by his ministers , is praying you in christs stead to be reconciled to god ? 5. consider , that profane families do provoke god to take away the gospel from us , and give it to a nation that will bring forth the fruits thereof , mat. 21. 43. god hath been pleased to plant his vineyard in england , which since the reformation hath taken root , and spread her branches in abundance . and blessed be the almighty , the wall thereof ( our good laws ) is not broken down . but where are the fruits ? we hear of common seandalous sins of drunkenness , swearing , whoredom and pernicious doctrines ; and the sin of sabbath-breaking in towns and villages is notorious : notwithstanding his majesties royal proclamation for the suppressing and preventing of profaneness , dissolute living and all immorallities , and for the countenancing of vertue and piety in this church and kingdom . what shall we say of loiterers , travellers , tatlers going from house to house ? what shall we say of debauched prodigals , harlots , hectors at drunken and filthy meetings ? how few families in cities , towns , or villages do make any better account of the lords day , then almanack holy days ? how few christians keep holy the lords day , after service in the publick assembly ? it were just with god to translate the gospel to another people , and to put a bill of divorce into our mothers hand , for the too common disgust of the power of christianity and practise of piety . it were just with god , to deliver his strength into captivity , and his glory into the enemies hand , psal. 78. 61. referring to the sins of eli his sons , in the priesthood , 1 sam. 2 chap. and to the punishment , in the 4 chap. not only of the priests but people also . and , we of this our church , both ministers and people , for our sins of other kinds , have cause to fear least god deprive us of our strength and glory , i. e. his gracious and influxive presence . 6. consider , that this profaneness of families , is the greatest reproach upon them . as sin leaveth behind it the forest wound upon conscience ; so , it marketh the person , with the vilest brand. what can expiate that guilt , which staineth the heavens , curseth the earth , hath cast down angels from their glory , and made man as vile as the beasts that perish ? who can blot out that , which is written in heaven in gods book , on earth in the consciences of men , and unhappily copied out , to be written in the memory of succeeding posterity ? who can purge that away , which defileth the souls of men ? it is not devouring time , nor flight , nor banishment , nor change of climate , nor strange inhabitants , no , nor death it self of the infamous sinner , that can free his conscience from the guilt of his sin , and wipe off the reproach and everlasting shame thereunto belonging , dan. 12. 2. and those that sleep in the dust of the earth shall awake , some to everlasting life , and some to shame and everlasting contempt . the seed of evil doers shall never be renowned , isa. 14. 20. the memory of the just is blessed , but the name of the wicked shall rot , prov. 10. 7. thou hast consulted shame to thy house , by cutting off many people and hast sinned against thy soul , hab. 2. 10. are not ahabs and jezebels sins upon the file of reproach ? there was none like ahab , who sold himself to work wickedness , whom jezebel his wife that cursed woman stirred up . add hereunto , jeroboam the son of nebat who made israel to sin : and this is , that king ahaz , simon the sorcerer , elymas the sorcerer , judas the traitor . these persons to this day have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their brand of infamy . man never came to loose his honour but by sin , then he marr'd his creation-robe , and was clad with guilt , shame and amazement . to this ancient estate of honour and communion with god , none but the annointed of the lord can restore , investing with a new-creation . robe of righteousness and holiness . well then , grace is the foundation of pristine glory . the way to raise thy self and family is by the steps of piety and vertue , down then with wickedness and vice , and set up religion in thy family . them that honour me i will honour , and they that despise me shall be lightly esteemed , 1 sam. 2. 30. it is said , that the valiant roman marcellus , built two temples of honour , vertue , in such manner that none could enter into that of honour , but he must first pass through the other of vertue . by the laws of armory , none ought to be promoted to civil honour , unless they be loyal , temperate , religious , valiant , charitable to the poor , and ready to attend their soveraign to the wars : and can any hope that god will honour any such families or persons as trample upon his holy laws , blaspheme his name , renounce their allegiance in holy baptism , and give no honour and service to that god , who hath condescended to take them for his covenant servants . can we say properly that such as these are christians ? are they not the scandal and shame of christianity ? are they members of gods church , are they not of the synagogue of sathan , rev. 2. 9 ? it 's very excellently said , by a learned divine to this matter , as followeth : all the members of the body have their proper and distinct offices , according as they have their proper and distinct faculties . as in the body , that indeed is no member , which cannot call it self by any other name , then by a common name of a member : so in the church , he that cannot stile himself by any other name then a christian , doth indeed but usurp that too . if thou saist , thou art of the body : i demand then , what is thy office in the body ? if thou hast no office in the body , then thou art at the best , but [ tumor praetur naturam ] a scab , or botch , or wen ( as physitians call them ) or some other monstrous excrescency upon the body , but certainly thou art no true member of the body . and if thou art no part of the body , how darest thou make challenge to the head , by miscalling thy self a christian ? therefore oh christian beware of having a name to live , and yet dead . as a dead man is no man , so the nominal christian is no christian. 7. why wilt thou o professor of christianity , live in thy family , as without god in the world ? why wilt thou heathenize thy self and posterity . idolaters condemn thee for thy course of life , as they did ( by the prophets testimony ) the professing people of the true god under the law ; pass over the isles of chittim , and see and send to kedar , and consider dlligently , and see if there be any such a thing , hath a nation changed their gods , which are yet no gods , but my people have changed their glory , for that which doth not profit ? jer. 2. 30 , 31. all people will walk , every one in the name of his god , and why wilt not thou walk in the name of the lord thy god , a●icah 4. 5 ? o christian , thou art not only condemned by idolaters , for thy irreligion in thy family , but condemned by thy own self ; as joshua said unto israel , ye are witnesses against your selves , that ye have chosen you the lord to serve him , and they said , we are witnesses , joshua 24. 22. thou ( o christian ) hast chosen the lord to serve him , and to put away the idols of the flesh and the world , by thy covenant in baptism . therefore take up joshua's resolution ; and say , as for me , and my house , we will serve the lord , josh. 24. 15. o therefore , be households of faith , govern your families in the fear of god , and hope of his mercy . o ye worldly , ignorant , carnal parents , masters and heads of families , will it be comfortable parting at death from your children and from your servants , when you go out of this world , not only with the guilt of your own sins , but of your children and servants ? you say you believe in christ , and yet live without repentance ; this faith the scripture calls historical , and it is the faith of devils , such believers are mockers and impostors . and ( as one saith excellently ) more then [ men ] in the articles of their belief , and worse then [ swine ] in their lives . the lord have mercy upon all such families , that call not on his name , and grant them grace to reform their houses as becometh christians , for their own comfortable account , and the benefit of succeeding posterity , at the great day of appearance ; that so god may put his name in their houses , and leave an entail of a [ blessing ] and not of a [ curse ] upon the surviving generation , for the lord our god is a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth generation , of them that hate him , and shewing mercy unto thousands , of them that love him and keep his commandments . to him , the habitation of whose throne are justice and judgment , and before whose presence are mercy and truth , be glory and worship from all families for evermore . amen , and amen . finis . books printed for john lawrence , at the angel in the poultrey . mr. pooi's english annotations on the whole bible , wherein the sacred text is inserted , together with the various readings , and parallel scriptures , &c. in 2 vollums , folio . the works of the late reverend divine , mr. stephon charnock , in 2 vollums , folio . the life of the reverend mr. richard baxter , with the history of the times he lived in , written by himself , and published by mr. matthew sylvester , in folio . mr. lorimers apology for the ministers , who subscribed only unto the stating of the truths and errors in mr. william's book , from the exceptions made against them by mr. trail , quarto . — his remarks on mr. goodwins discourse of the gospel . proving that the gospel-covenant is a law of grace , and answering the objections to the contrary , &c. quarto . mr. shower's winter meditations : or , a sermon concerning frost and snow , and winds , &c. and the wonders of god therein , quarto — his thanksgiving sermon on the discovery of the assassination plot , april 1696. quarto . mr. nathaniel vincents funeral sermon , preached by mr. nath. taylor , quarto . mr. stephen's sermon before the lord mayor and aldermen of london , at st. mary le bow. jan. 30th . 1693. quarto . — his thanksgiving sermon , april . 16th . 1696. quarto . mr. slaters thanksgiving sermon , octob. 27th . 1692. quarto . — his sermon at the funerals of mr. john reynolds , and mr. ●incher , ministers of the gospel , 410. — his sermon at the funeral of mr. george day , minister of the gospel at ratliff , 1697. 410. the jesuits catechism , 410. a sermon preached at a publick ordination in a country congregation , by mr. sam. clark , 410. mr. gibbons sermon of justification , 410. mr. matthew mead's sermon at the funeral of mr. tim. cruso , who dyed , novem. 26. 1697. 410. mr. john howards assize sermon at buckingham , july 5. 1692. 410. — his visitation sermon at rotkwell in northampton-shire , oct. 12. 1697. 410. an effort against bigottry , and for christian catholicism , by henry chandler , 410. mr. shower's mourners companion on funeral discourses on several texts , the second edition , in two parts , 810. — his sermons upon isaiah 55. 7 , 8 , 9. gods thoughts and ways above ours , especially in the forgiveness of sins , 810. — his sermon at the funeral of mr. nath. oldfield , decem. 31. 1696. 810. mr. nath. taylors preservative against deism , shewing the great advantage of revelation above reason in the two great paints of pardon of sin , and a future state of happiness , 810. catholicism without popery . an essay to render the church of england , a means and a pattern of union to the christian world , 810. dr. burtons discourses of purity , charity , repentance , and seeking first the kingdom of god , published with a preface , by dr. john tillotson , late arch-bishop of canterbury , in 2 vollums , 810. remarks on a late discourse of william lord bishop of derry , concerning the inventions of men in the worship of god. also a defence of the said remarks against his lordships admonition , by j. boyse . 810. bishop wilkins discourses of the gift of prayer , and preaching ; the latter much inlarged by the bishop of norwich , and bishop williams . 80. mr. slater's call to family religion ; being the substance of eighteen sermons . 80. mr. addy's short hand bible . 80. cambridge phrases , by a. robinson . 80. history of the conquest of florida . 80. mr. william scoffin's help to true spelling and reading , or a very easie method for teaching children or elder persons rightly to spell , and exactly to read english. 80. monro's institutia grammaticae . 80. pavis grammaticae : or , the ready way to the latin tongue : containing most plain demonstrations , for the regular translating english into latin. 80. mr. alsop's faithful rebuke to a false report . 80. — his vindication of the faithful rebuke , &c. 80. mr. shower's sermon on the death of mr. nat. 80. oldfield , who departed this life , decem. 31. 1696. 80. mr. hammond's sermon at mr. steel's funeral . 80. mr. allins english grammar : or , the english tongue reduced to grammatical rules , composed for the use of the english schools . 80. mr. john mason's little catechism , with little verses , and little sayings for little children . 80. a free discourse wherein the doctrines that make for tyranny are display'd ; the title of our rightful and lawful king william vindicated . and the unreasonableness and mischievous tendency of the odious distinction of a king de facto , and de jure , discovered ; by the honourable sir robert howard . a funeral sermon occasioned by the death of mrs. jane papillian , late wife of thomas papillian , esq preached july 24. 1698. and now publish'd at his request , by john woodhouse . the whole duty of man epitomiz'd for the benefit of the poor , with select prayers suited to every partition ; by edm. stacy , a minister of the church of england . 20. price bound 6d . notes, typically marginal, from the original text notes for div a57346-e810 natural instinct of the dumb creature teacheth moral duties in families . the foundation of families god's institution . how the word family is taken here . the formal and final causes of families plut. conv. danger of great states from wicked families . notes for div a57346-e1840 the significations of the word church . and how it is taken here . the cause of the churches decay in our days . uniformity of religion in publick requireth family cnformity in divine worship and service in private . discipline of christian families . instituere , corrigere , regere . notes for div a57346-e2760 what it is to curse , and what is cursing . cursing and blessing only from the lord. what it is for wicked houses to be under the curse of god. what is meant by wicked houses in scripture . the greatness of god's curse 〈◊〉 wicked ●ouses . from the extent of it on persons governing . in what respect governours of families are lyable to gods curse . 1. in their names . parens corporum pernicies animarum . 2. in their health . nusquam pejus quam in sano corpore , aeger animus habitas . 3. in long life . quidam tunc incipiunt vivere cum desivendum est , &c. sen. ep. 23. 4. their friends . * non judicabam me , cum illos superstites relinquerem , mori , putabam ( inquam ) me victurum , non cum illis , sed per illos , &c. ep. 78. † l. bacon's essays . * utilis amicitia ultimum habet locum , & quas amicitias utilitas conglutinat easdem resolvit . cic. in laelia . amicitia non est , nisi inter bonos . ibid. 5. parts and endowments . gifts no true sign of grace . 6. their vocation and employments . 2. god's curse extended to persons governed . † a great question answer'd in many particulars * see bishop sanderson 's three sermons , ad pop . p. 372 , 373 , &c. 380 , &c. * aetas parentum pejor avis tulit nos nequiores ; mox daturos progeniem vitiosiorem . * judicia doi occulta sunt nulla injusta . 2. general thing , the extent of god's curse on things temporal , piritual . * non donum sed animus dantis . † magnas inter opes inops . bene est cui de us obtulit parca quod satis est manu . hor. carm. lib. 3. ode 16. three things bring god's curse upon temporals . inordinate desire of riches . sed quae reverentia legum , qui● me ius pudor est unquam properantis avari . juv. sat. 14. 2. the use of riches . apud me divitiae aliquem locum habent apud te summum : ad postremum divitiae meae sunt , tu divitiarum es . sen. de beat. vita . cap. 22. the abuse of riches . 3. the value of riches . sad effects of over valuing this world. 2. wicked men and their houses lyable to god's curse in spiritual things . in respect of prayer . 2. in respect of hearing the word . 3. in reading gods word and good books . seculum quo nullum anquam seracius religionum fuit , sterilius pietatis . lisius de const. ep. ad lect. 4. in receiving friendly reproof and advice . 3. general . gods curse is extended to time here , and to eternity hereafter . the ext●●me malediction . quibusannis potest saturariaeternitas , cui nullus est finis ? lact. lib. 1. cap. 12. aequm est ut ille , qui nunquam desinit esse maelum nunquam desinat esse miser . 2 quest. the answer . notes for div a57346-e7060 1. aggravation of family impiety . it depopulates kingdoms . sir w. r. ghost . una custodia pietas . char. of wisdom . bp. wilkins sermon before the king 1670. bp. hall , in a sermon at hampton court , before king james the first . 1624. 2. aggravation of family impiety . it overthrows churches . mr. b. gildas , chap. 2. sect. 5. and his account of the reason and use of his paraphrase on the n. t. dr. fullers ch. hist. lib. 6. p. 310. bp. h. in his occa. med. 76. on the ruines of an abby . he is no good church-man , who is not good christian at home . the mischief of irreligious families . si ita singuli id faciant quod pietatis est , totum corpus facil● sanabitur , &c. synop. bodini de repub. lib. 1. c. 1. que 24. a. quest. answer . 3. aggravation of family impiety : it rendereth the ministry of gods word unprofitable . 4. aggravarion of the sin of family-impiety : it is a great discouragement to the office of the ministry . dr. f. church history , book 9. 5. aggravation of family impiety . it provoketh god to take away the gospel from us . k. w. the iiid . 10th . y. of his reign , feb. 24. 1697. 6. aggravation of family-sins . they bring the greatest reproach upon such families . peccati inacula durat in aeternum ex se , & seclusa dei misericordià . the way to true honour . nemo denique egregius , nisi qui b●nus & innocens . lact. lib. 5. cap. 15. plut. vita marcelli . bp. sand. his third sermon ad cler. pag. 109 , 110. 7. aggravation of family-impiety . it is condemned by heathens . charron of wisdom , pag. 262. ii. commandment . a plain discourse about rash and sinful anger as a help for such as are willing to be relieved against so sad and too generally prevailing a distemper even amongst professors of religion : being the substance of some sermons preached at manchester in lancashire / by henry newcome ... newcome, henry, 1627-1695. 1693 approx. 130 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a70719) transcribed from: (early english books online ; image set 52969) images scanned from microfilm: (early english books, 1641-1700 ; (572:9) a plain discourse about rash and sinful anger as a help for such as are willing to be relieved against so sad and too generally prevailing a distemper even amongst professors of religion : being the substance of some sermons preached at manchester in lancashire / by henry newcome ... newcome, henry, 1627-1695. howe, john, 1630-1705. starkey, john, 17th cent. [20], 76 p. printed for tho. parkhurst ..., london : 1693. marginal notes. "to the reader" signed: john howe, john starkey. reproduction of original in dr. williams' 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 anger. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 john latta sampled and proofread 2004-11 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a plain discourse about rash and sinful anger ; as a help for such as are willing to be relieved against so sad and too generally prevailing a distemper even amongst professors of religion . being the substance of some sermons preached at manchester in lancashire . by henry new come m. a. and a minister of the gospel there . london : printed for tho. parkhurst at the bible and three crowns in cheapside , near mercers chappel . 1693. to the christian reader . i have of late been much pressed by a dear friend ( not only to me and mine , but to all good men , and to the church of god ) that i would have done something this way , about family worship . a thing sadly dis-used even amongst great professors of religion . a thing greatly to be complained of and lamented , as that which betokens decay of piety amongst us ; and that hypocrisie in the professors of religion herein expressed , joyned to the professed prophaneness amongst us , may portend ruin and destruction unto us . i confess i have upon occasion insisted oft on this subject , but it having been still by the by , and of no one subject on purpose , it seemed too much for me , both for want of strength and leisure , to gather into one , what lyes so dispersed : and besides , i could not per swade my self into any opinion of such a performance if it had been done by me ; especially when so much is extant already on that subject . besides some of former date , as mr. paget's demonstration of family duties ; and mr. ambrose in his media : so of late the reverend mr. baxter in his christian directory , hath spoken fully to it , and proved the divine appointment of it , p. 489. and p. 594. to this question , is a man bound to pray ordinarily in his family ? he answers ; i have answered this affirmatively , and proved it . one grain of grace would answer it better than arguments can do . and the truth is , if men out of wicked partiality , and love to their neglect of their duty , will take it for granted , and venture to go on , and will not so much as consider what is thus offered against their course . they may die in their sin , and be damned , and who can help them , or will pity them . and the latter answer about one grain of grace , is mighty startling , i should think . implying a total want of true grace , where these duties are wilfully neglected . true grace sets upon prayer naturally ; a new-born child is not better known to be alive by crying , than a new-born soul by praying : acts 9. 11. behold he prayeth ; and therefore doubt not but he is converted — and this grain of grace doth so naturally carry the soul out unto god , for assistance and only satisfaction , that it is rather inclined always to be in prayer , than to neglect it at any time when it may lawfully do it . and his zeal to god and the good of souls disposes him to take his family with him ; and if there were not a duty to god , to do other business , ( which god allows of , and is mediately served in ) he would do nothing but read , and pray , and praise , much less refuse it , when he is permitted as oft as he can . there is a great deal of difference between them that would always be in these duties if it were lawful , and those that are so apt to neglect them as much as they can , as not necessary . and worthy mr. doolittle , in his sermon on that subject in the morning exercise , in p. 74. serm. 15. hath so learnedly , exactly , and pathetically spoken to that subject , that i know not what can be added to it . i did sixteen or seventeen years ago my self earnestly move him , that he would print that sermon by it self , as that which i was desired to press him to by some in the country , that thought it might do much good in a single little book by it self ; whereas , as it was , it lay out of the reach of the most , ( especially that most needed it ) as not being able to come up to the price of the whole volume . his answer was , that the copy was the booksellers , and not his , and so it could not then be done . but i would humbly renew my request to my reverend brother , thinking that that objection in this time should cease to be of any force , and that the bookseller might have no cause to complain , if he had the profit of it in a single book , of which it need not be doubted , there would be a ready sale. i cannot but be grieved at what i remember i was affected with , ( to hear when i was but a youth ) concerning london , that it would have ravished a man's heart almost , to have gone in the streets on a lord's-day at night , and to have heard them almost in every house singing or reading or praying , that one would have thought himself almost in heaven . i was much surprized and troubled when many years after i came first to london , and found so little of these practises ; singing of psalms almost quite disused in families ( and prosessing families too ) a practice that obtained from the very beginning of the reformation , and that whereby bishop burnet hath observed the protestants were distinguish'd from the papists ; the lord's-day much neglected and made common ( and it is so in most other towns ) whereas it was the badge of a primitive christian , without which he could not assume the name ; implied in that dominicum servasti ? christianus sum , if not misapplyed and true , it had been a great charge . this man is not of god that doth not keep the sabbath-day , joh. 9. 16. it is observable , that in times when these practices were least favoured , that a law should pass , that all and every person and persons , whatsoever , shall on every lord's-day apply themselves to the observation of the same , by exercising themselves thereon in duties of piety and true religion publickly and privately . how this is consistent with unrestrained walking about the streets , that day , many making their visits , and discoursing of dogs and horses , and such like ; that have so heavily reflected on others for not observing the laws ( which have been of disputable matter ) and yet this law to be no way binding , it remains un-understood . it hath been observed that nations and places have flourished , or not flourished , as the lord's-day hath been more or less observable . [ see the epistle to the reader to sabbatum redivivum , the first part . ] some may be sure that religion shall never keep up in that town , family , or particular soul where the lord's-day is prophaned or neglected . famous judge hales was so strict an observer of the lord's-day , that he observed things went well or ill with him in the week , as he had been strict or negligent on the lord's-day . and let men observe it in their families , and in persons , that religion shall languish , and sensibly go back , where the christian sabbath is neglected . i shall take it for a sign and a means of proficiency or non-proficiency in religion , as this holy day is observed . and let me here suggest a word of humble advice : 1. that all persons would make conscience of needless neglect of their attendance on the publick on the lord's-day . not to make necessities , nor easily and pleasingly to admit them ; but to account it a burthen and a loss to be hindered . pray ye that your flight be not on the sabbath-day , mat. 24. 20. some make this savoury and likely sense of it , that though if necessitated , they must fly for their lives on that day , yet it would aggravate their grief and misery , that it must be on that day , to deprive them of the comforts of the ordinances of that day in the full liberties of it , psal. 65. 4. & 27. 4. as the good woman , that when with child , prayed still , that if the lord pleased she might not travel on that day , as if she were desirous that others might not be hindered for her necessary help , and that she herself might have the comforts of the sabbath to help her to bear up under her pains . it is very sad when people cast to set out , or to keep on a journey on that day , as if they counted it so much time gained ; or to cast to take physick that day , &c. the conscience of never having needlesly or willingly neglected the publick , when in a capacity for it , will be a great relief when by sickness or weakness a person is under an unavoidable detention : and on the contrary , it will gaul sadly when a person cannot go , that he has wantonly and carelesly neglected to go when he might have gone . and 2dly , when the publick is done , to make conscience of keeping within the rest of the day , to attend to catechizing the children and servants , and to secret duties , &c. there needs no part of this holy time to lye upon your hands , if you consider your own needs , and the advantages of a total and thorough improvement of it . renowned judge hales was so afraid of loosing any part of that holy time , that wherever he was , he pursued some pious subject for holy meditation , the product whereof mostly are those excellent things of his that are printed . and this i will subjoyn as a matter of ( true , though ) sad observation , that as many have at the gallows acknowledg'd that the beginning of their ruin was in the prophanation of the sabbath , and in the total neglect of it ; and many on their sick beds have been loaden with their sin this way in a chief place : so the scandal that some professors have run into , hath been justly ascribed to their too much liberty on that day , being either needlesly going out , or having company coming in for diversion or common converse , without the respect due to that holy time. and for family duties , i desire it may be considered and observed , 1. whether success in affairs can be expected , when not prayed for ? 2. if crosses unexpected befal you , you could look for no other , when you did not commit your self and family and affairs to god's blessing and protection by solemn prayer . and 3dly , for your souls , how should they thrive , when no worship of god among you ? no marvel if unfaithfulness be in servants , disobedience in children , drunkenness , and bastardy , and what not break in upon the house , where there is neglect of religious duties in it : what is there to keep such mischiefs out ? as i remember a holy man once to a family related to him ( where he called at the door to enquire of their health and welfare ) asked , whether there was any thing done to keep the devil out of the house ? meaning , was there any religious duties in the house to entitle and relate the house and family unto god. if it be carnality and flesh-pleasing , and love of ease that makes you lye in bed so long , that you have not time for duties when you get up ( and it may be you cast for it that it may be so ) because you love it not . i remember what i have heard a reverend minister say that knew the famous mr. bruen , that he had-heard him say , that it was better to deny the body a little rest , than deprive the soul of the benefit of a good duty . old christians would have got up on purpose , that they might be ready to worship god in the first place with all their family . good men in the former age , they would have robbed themselves of rest at a night , to have read the scriptures and good books , whereby they became brave knowing men , and got up early in the morning to have duties with their families , and so had orderly and religious families . if worldly business croud in upon you , and hinder religious duties , to neglect them or shorten them , you must cast to be up before them , and be afraid lest any thing should come in before the blessing . but if these necessities are consented to , and frequently hinder your duties , it will be a load to you when you come to die . a good man on his death-bed ( dying from home ) desired me to warn people of their being too busie and eager in the world , to the neglect of prayer in their families , as what he found then a burthen to him . and for duties at night , i will suggest one thing , that men should make conscience of keeping good hours in coming in ; that by tarrying out late , they do not unfit themselves for performing them , or unfit the family for joyning in them . and for friendship and good neighbourship , i should never be against it , provided you consider the time , with respect to family duties to be performed , both in the house you are in , and at your own house too . but there is another great fault , and sadly general , and that amongst professors of religion , who do keep up family worship , and that is of rash and sinful anger ; of which the men of old ( and women too ) professing godliness , made conscience , as well as of the sabbath and family duties ; and to be guilty of such outrages as many of us are , was counted little less than scandal . i have therefore very lately taken up that subject to testifie and help against it , if it pleased god. the same friend requiring at my hand to publish these notes , i was not willing to deny it . out of my great and deserved respects and deference to him , whom i rejoyce to oblige , and for that being so lately preached , i could with some more ease recollect what i have on the subject ; but chiefly for that i am satisfied in his reason for such a work , for the great necessity of it , only a better hand for it had been desirable . i have oft said it , that there is scarce any sin that prevails so generally as this does , that does so much mischief as it does , and that so little conscience is made of , as is of this . they generally make it the professors sin , and set it against the prophaneness and drunkenness that abounds amongst the irreligious . and though under favour we may say it is not only the professor's sin , for there is rage and wrath enough with them , together with their other wickednesses ; they can be angry and drunken too , &c. yet it is a reproach to religion that there is so much of it amongst the professors as there is , and though it be not proper to us , yet it is sadly too common amongst us . i do not design an invective against it , nor any persons guilty of it , but a compassionate charitable relief and help against it ; and so it may prove , if god bless it , and set it on , and it be taken as it is in sincerity intended and designed . and if it should take effect , that men and women should make more conscience of it , and be more watchful against it , so that it might be less amongst us than it hath been , i shall account it as considerable a success as almost of any subject i could have preached of . and why should we despair of seeing such an effect , what is too hard for grace and the spirit of god to work us unto ? to make lions and lambs to lye down together . i deserve no applause , nor look for any ; nor yet will beg pardon of any , for being to bold with his sin . and if i meet with scorn from some , it is what i look for , and have had experience of in those few things i have troubled the world with . but he that will not bear a scorn , if he can hope to do good to any soul , is of too narrow and selfish a spirit for a minister of christ. the humble modest christians that shall get good hereby , i desire they will be thankful to god , and pray for their servant in the gospel , henry newcome . to the reader . there are two discourses lately come to our view , by two very excellent servants of christ , the authors whereof both labouring in the lord's vineyard in the same country * , and not at a remote distance from one another ; are however much nearer to each other in spirit , judgment ; design , and dearness of mutual affection . and the agreeableness of these discourses to one another , and their joynt subserviency to one common end , the promoting of practical godliness , is not less conspicuous than that which is between the authors themselves . the one treating of personal order , the other of domestical . that , christian reader , which is here offer'd to thy view , is a most useful preparative and prerequisite to the other . 't is plain , they can neither be capable of being good governours , nor indeed useful members , of families ( much less of larger societies , sacred or civil ) that have not learn'd to govern themselves , or bear rule over their own spirits . so unruly a creature as man is , within himself , must undergo a great transformation , to make him regularly , and profitably sociable with others . it was predicted by the evangelical prophet , that in the happy times of the gospel , the wolf shall dwell with the lamb , and the leopard shall lye down with the kid ; and the calf , and the young lion , and the fatling together , and a little child shall lead them , isai. 11. 6 — 9. by which metaphorical expressions , is represented in lively colours , the strange effect , which the government of christ shall have upon those , who by the ministry of the word , shall be subdued by him , and made the obedient subjects of his spiritual kingdom , and his willing people in the day of his power , in the beauty 's of holiness . they shall through the efficacy thereof upon their hearts , be so changed , that they shall seem new creatures , metamorphosed , or transformed , as it were , out of beasts into men : such as before were of a fierce , hurtful , venomous disposition , like the forementioned savage and venomous bruit creatures , should become meek , and gentle , harmless and tractable , and converse together in peaceable and friendly manner , as becomes the subjects of the prince of peace , and professors of the gospel of peace . but how , or by what means shall this strange and stupendous change , be brought to pass ? this is rendred as the reason , for the earth shall be full of the knowledge of the lord , as the waters cover the sea. the abounding saving knowledge of god in christ , revealed in the gospel , and made effectual by the spirit , shall thus new mould and transform men into the image of god , and make them conformable unto christ , who was meek , and lowly in heart , and was love incarnate . we live in times wherein knowledge does abound ; but how little of the forementioned effect , and powerful change of the temper and disposition of mens spirits , is discernable , or to be found ? hath the gospel , which at its first promulgation , was so powerful to change sinners of the gentiles into saints ; and to turn them to god , from idols , to serve the living and true god ; by calling them out of darkness into marvellous light : hath it now lost its power , and become like the law , weak through the flesh ? no certainly , the everlasting gospel is still the power of god unto salvation , to every one that believeth ; and is mighty through god to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ , 2 cor. 10. 4 , 5. but though we have the gospel , yet we have too little of the spirit of the gospel , though the gospel be come unto us in word , yet too little in power and in the holy ghost : for how little of the fruit of the spirit , which is love , peace , long-suffering , gentleness , goodness , meekness , &c. is to be found amongst those who profess themselves to be the disciples and followers of jesus christ ? but the works of the flesh , are so manifest , that they need not be named ; unless it be to reprove them . amongst these , rash and sinful anger , does partake , and discover much of that root of bitterness , from whence it springs , in its mischievous effects , in which it is so fruitful , that they cannot be numbred for their multitude , nor enough bewailed for their sinfulness ; the tongue is called a world of iniquity , when set on fire by this passion , yea , set on fire of hell , as the spirit of truth , who speaks both of persons and things as they are , doth assure us , james 3. 6. no passion stands in more need of moderation than this , because it is one of the frequentest that men are troubled with , and the most unruly , and does the least admit of restraint , from reason , or religion , the one being dethron'd , and the other quite forgotten , while the passion prevails and is predominant . how useful then and seasonable is this treatise , as a remedy to so common a malady ▪ as an antidote against so pestilential an infection ; for 't is very catching , and speedily spreads from one to another . the reverend , pious , and learned author , hath comprised much in a little room , convincingly setting forth the sinfulness , with the mischievous effects of rash anger ; and also the most effectual means to prevent , restrain , and keep it within its due bounds . the treatise may serve as a glass , wherein they that are subject to this passion , and the excesses of it , may behold how ill it becomes any , who pretend to the government of reason ; and much worse becomes those who make profession of religion ; for if it be considered , how much of religion lies in love , ( love being the fulfilling of the law ; yea , he that dwelleth in love , is said to dwell in god , and god in him . ) it 's easie to infer , or whether men will make the inference or no , because unwilling to condemn themselves , ( as the jews in the question about john's baptism ) yet the consequence is unavoidable , that where there is much passion , strife , and contention , there is but little of religion : he that bridleth not his tongue , may seem to be religious , but his religion is vain , james 1. 26. i. e. comes short of obtaining the end of religion , which is salvation . but how lovely and endearing in it self , and what an ornament to religion is meekness , slowness to anger , readiness to forgive , and not only so , but to render good for evil ? a meek and quiet spirit is in the sight of god of great price . reader , let it be so in thine , and then thou wilt answer much of the design of this treatise , and ours in recommending it , who are thy servants in the lord , john howe , john starkey . prov . xxv . 28. he that hath no rule over his own spirit , is like a city that is broken down , and without walls . the proverbs of a latter collection , ascribed yet to solomon ( which begins in this chapter ) admit of more connexion than the former did ; yet some of them are entire sentences , as this is for one , intreating of a matter diverse to what went before , and so admits of no light from the coherence . and it will be our work to handle it as an entire proposition , and as a doctrine , in the very words , viz. that he that hath no rule , &c. and so shew , 1. the sence of the similitude , a city that hath had walls , and has them broken down , or is an unwalled town , is of no defence . jeremy sadly laments the walls of jerusalem to be broken down , and nehemiah also , and was at great , care and cost to rebuild them ; and thought the people but half restored till this was done : a place that lyes open is in a sad condition , and next to being ruined , especially when invaders are abroad , and enemies near , as were about jerusalem . in such a case , ( 1. ) any body may come in unnoted , and rob and spoil ; and forces may come upon them , and nothing to make resistance with , they may take such a city without the cost or trouble of besieging . ( 2. ) any body may go out and escape justice , and go over to the enemy and betray it . ( 3. ) strangers may come in and inhabit , and so spoil it's riches ; may swarm all over it , and eat up the inhabitants . the safety , honour , and government of the place all void when it lies open on this manner ; they are sure of nothing ; can call nothing their own whilst in this condition . this in the application of the parable signifies , 1. that the soul of man was at first made a defenced city , encompassed with walls , and bravely secured from enemies both from without and from within . 2. that these walls by the fall are broken down , and in the unregenerate all lies open to invasion without resistance or defence . 3. that there is something of great value in the soul which is worthy to be kept , and in danger to be lost . 4. that it is the great work of grace to build up the walls which sin hath broken down , and to set up the necessary defences and fortifications . 5. that to keep them in constant good repair , is a good man's great care and duty . the muringer is a great officer in this city . 6. that it is a most deplorable and lamentable thing to have these walls broken down that sometimes have been up , and betokens ruin to that place ( and soul ) if it be suffered to lye in that order . 2dly , in likeness to this , what is it for a man to have no rule of his own spirit ; the man that hath no cohibition or retention to his own mind . no bridle , says one , no command or empire , says another , who doth not , or cannot keep in himself homo animi sui incontinens . such a man is obnoxious and liable to many losses and dangers . now his own spirit , the subject of this empire and rule is , 1. by many taken largely ( and truly ) for all his affections ; they ought to be bridled and restrained , the flesh lusteth against the spirit , gal. 5. 17. and the spirit that is within us lusteth to envy . james 4. 5. it may signifie the force of both the concupiscible and irascible appetite , that we should check and restrain the inward corrupt lustings of the soul , that they may not break out into inward or outward act to his own or others prejudice . and judicious cartwright on this place says , it concerns us to search especially what vice we are most addicted to , and to take special care that we do not in that thing break out , by leaving our spirits without guard . we must take care to compass about our mind and affections with a wall , gates and bars , and all little enough , that what should not go out be kept in , and what would not come in be kept out . all excess in any of our carnal affections , restraint must be carefully and duly laid and kept upon . there are those men that have no government of themselves , and their fort lies open to be taken upon every summons by the enemy . such are the lustful and unclean , 2 pet. 2. 14. having eyes full of adultery , and cannot cease from sin. every whore-masters then . prov. 7. 21 , 22 the drunkard , that counts it a piece of kindness and civility and good nature to go with every one that asks him to the beloved alehouse , and that on the lord's-day it self . he hath no walls , can see no time to give over ; he hath no rule of himself at all ; when he awakes he will seek it yet again , prov. 23. 35. he loves drink at first ( at least as he says ) for company sake , but he will soon love it for drink 's sake ) that he cannot be without it . ale and wine is his element , he has commenced and taken his degrees in debauchery , and now adds drunkenness to thirst , ( deut. 29. 19. ) hath attained to a drunken thirst , and now he hath made excess natural and necessary . we have a distinction of seasoned drunkards , such as have arrived to a great habit , and cannot but drink ; and can drink too , and not be prejudiced by it . these are men of empire in their slavery : but many well-wishers to the trade are spoiled in the seasoning . but seasoned or seasoning , they have no power in the case . and for unrighteousness , oppression and covetousness , many have no rule of themselves at all . if they can but get in the world , they care not whom , nor how much they hurt , nor how much wrong they do to their own souls . and some have no rule of their own spirits for acts of charity ; they have no power to part with any thing , but are scandalously sordid and base in their contributions ; hardness of heart and covetousness hath the whole empire in them ; they forget to distribute , hebr. 13. 16. or not at all proportionable to their place and havings . 2. the passion of anger , many restrain it to that eccl. 10. 14. the spirit there signifieth anger . so prov. 16. 32. he that is slow to anger is better than the mighty ; the more truly great and valiant person , that keeps down and keeps in his passion . he is a man of great strength that is rarely angry : 1. because there are always provocations enough : 2. because a man is naturally apt to be provoked . men are the most mistaken in their judgments in this thing , to count him a poor pusillanimous man , that is not angry when provoked and injured ; it is not weakness of mind , but great strength and mightiness ; he is better than the mighty , and is liker to god , and in greater honour with god , angels and good men , than the most valiant man ; and he that ruleth his spirit , than he that taketh a city . he that can keep out of anger , or can keep it down , is a mighty conqueror . he is more honourable than the most glorious victor over a strong city . he is better , 1. because it is a sorer war that a man has with his own self and with his own affections , than to fight with others , because the enemy is more unseen , and has more interest , does all by treachery and ambuscade ; and the danger and loss is greater to be beaten ; in the other warfare it 's but loss of honour or outward goods , &c. but this is in the loss of the soul. a man fights with himself to save his soul. 2. because this victor profits himself , and hurts no body else ; in the other case men are sure to hurt others , and it may be not much profit themselves . 3. because the other overcomes by the help and hazard of others ; the patient overcomes per seipsum & in seipso , by himself ( assisted only by divine grace ) and in himself . 4. the dispassionate man overcomes not only flesh and blood , but the powers of darkness , eph. 6. 12. and i will assure you the powers of hell are no little concerned in these wars and victories , since he that moderates not his wrath giveth place to the devil , eph. 4. 26 , 27. now how aptly doth my text annex to this , that he that hath no rule over his own spirit , is so far from being such a mighty man , and a conqueror , that instead of being better than he that conquereth a city , he is one so base , that he loseth his city : he makes his city , that might be a strong hold for god , to lye open and naked , and to be invaded and spoiled at every turn , as being broken down and without walls . 3dly , some will have it signifie the neglect of the tongue , and certainly there is much unfortifiedness on this account , and so great damage , when men have no rule of themselves in what they say , make no choice in their words , but to say what 's next . psal. 39. 1. and 141. 3. when men pour out every thing without respect , 1. to time , 2. place , 3. company , ( 4. many times truth ) to throw out what comes next , much damage comes to the poor creature this way ; in the multitude of words there wants no sin , prov. 10. 19. it is a great thing to have walls in this case . it is something of government when a man can hold his peace , so as ( 1. ) not to trouble the company with impertinent stories of himself ; and ( 2. ) to be sure not to speak what shall hurt them that are present , or them that are absent : prov. 29. 11. a fool uttereth all his mind ( or spirit , marg. ) and such an one to be sure hath no rule of his spirit : but a wise man keepeth it in till afterward ; saith not all always that ever he can , but keepeth some for another time . the known story of pambo's lesson is of great instruction . some wise heathens had such bounds on their own spirits , with respect to their tongue , as to say , they would never speak at all , but when their speaking might do more good than their silence . and thomas kempis , it is an easier thing to be silent than not to offend in speech and multitude of words . talkative people want rule , and walls about their spirits . james 3. 2. if any man offend not in word , the same is comparatively a perfect man , and able also to bridle the whole body . as if , rule the tongue and rule all . prov. 17. 27 , 28. he that hath knowledge spareth his words . it is want of wisdom to be too talkative . even a fool , when he holdeth his peace , is counted wise ; and he that shutteth his lips is esteemed a man of understanding . when some stranger was among the wise men of athens , ( if i misremember not the story ) and took notice of , and writ the wise sayings as they came from each of them ; and when one among them let nothing fall towards the collection , and was solicited to do as the rest had done , he answered , you may report where you go that there are some in athens that can hold their peace . where there are no doors about the lips , nor guard there , there oft much hurt is done . prov. 15. 2. the tongue of the wise useth knowledge aright ; venteth not all at a time , nor at all times ; but the mouth of fools poureth [ or belcheth or bubleth ] out foolishness . and verse 28. the heart of the righteous studieth to answer [ considers to speak appositely and to purpose ] but the mouth of the wicked [ for want of that due consideration speaketh at random , and so ] poureth out evil things . now this rule over a man 's own spirit ( to serve my design ) i shall take in the latter senses conjunctly , with respect to anger exprest by words ( and actions , if it goes so far , as oft it doth . ) but anger and angry words seldome are asunder . men have no rule of their own spirits , and lye open without walls , that offend this way . 1. anger is a natural passion , and may be without sin ; nay , is given us for the due resisting sin , eph. 4. 26. be angry , but sin not . if you be angry , be sure you sin not with it . our saviour looked on them with anger , being grieved for the hardness of their heart . anger and grief for mens sins are justified by our savours example ( as mr. baxter on that place ) . anger at sin , and an anger with grief and pity to the sinner , is the only lawful anger . it is anger at sin , but not an anger to sin . they that are angry and sin , are seldom angry at sin , as sin , at all . pure zeal is sanctified anger . in human things ( says one ) anger is lawful , when it is for vertues sake , or in the cause of others , but then it must be in measure . and this modus irascendi [ the measure in anger ] cum ne plus aequo irascamur , tum ne aequo diutius [ is when we are not angry more than is fit , nor longer than is fit . ] we pretend anger ( says a great divine ) to the sins , not to the persons , for god's , not our own cause . but this may be discovered , 1. in the partition of god's and our own cause ; as moses in the rebellion of korah , he was angry ; god's and his own cause engaged in it . but see them single , miriam and aaron offered a private injury ( though a great one ) and he gave them not a word . the people make a calf , he throws down the tables , and chides all . a meek lamb in his own injury , a fierce lion in god's . 2. if it be against sin , we shall not sin in it . as david about nabal , falls to swearing , and conceives a bloody intention of murder , and an ungodly revenge . 3. holy anger doth not unfit us for any duty towards god or man. as moses was angry with the people , and chid them and more , yet even then he prayed to god for them . jonathan angry at his father , yet a son and a subject at the same time . sincere anger is a loving anger and a devout anger ( says the same excellent man. ) 2. anger therefore to sin ( which is sinful anger , as god knows most of our anger is ) is a great evil , as mr. baxter ( on the fore-quoted place ) but use it not blindly , rashly , and inordinately to sin . those that have walls strong enough to keep in just anger and zeal for god , that it degenerate not into some selfish end at some side of it , may have no walls to keep out intemperate wrath. now it is sinful , 1. when it is against that which is good . to be angry when men do well , and will not sin with you , nor sin as you do , and to speak evil of good men and good practices , this is diabolical wrath. the spirit that is within us ( if we have no rule over it ) lusteth to envy , james 4. 5. men may be really and wickedly angry , when others do better than they can find in their hearts to do . and hence proceeds detraction and lessening others all that ever we can . and some have no rule over their own spirit in this respect . if no body were better nor stricter than thou , it would please thee better . 2. when men are angry at their brother without cause . no design to offend thee , and no real true cause of offence , if examined ; yet upon misapprehension men oft are angry . this is for want of rule of your siprits . that men oft fly at others in the dark , and are in a rage without scarce any colour of provocation ; like the barking dog that flies at the next comer , and it may prove his own master . 3. when men are angry for a small cause . anger is too great an effort of the soul , to be let out for a trifle ; like as to raise the militia to set a vagabond in the stocks . the matter , whether real or no , however it goes , will not bear so great a commotion , so great a ruffle and disturbance . thou couldst not have been in a greater heat if some body had offer'd to have killed thee , than thou art for a wrong look , or a misplaced or mis-accented word . some with some sort of people , know not when they shall offend , they will be offended for so little a thing . it is all one almost what is the occasion , if they can be angry they will be angry , as if they were big of it , and it were an ease to them to be delivered . 4. when men are angry too much for a real great occasion . to be angry without cause , aristotle expresses it to be quibus non oportet , de quibus non oportet , & magis quam oportet ; with whom we ought not , and for what we ought not , and if person and thing would bear it , yet we must not be angry more than we ought . the party hath done greatly amiss , yet you should not be angry without bounds , as to break out into all manner of bad words ; some times against god himself . some will curse and swear when angry , and speak any thing to villifie his brother that hath offended him . racha and thou fool are nothing with some of you . where are your city walls and gates and bars this while ? and if it proceed to blows it is sadly excessive ; thou art in too great a passion to strike for correction , or indeed to intend it ; and to do it for revenge is a great and dangerous usurpation upon the soveraign avenger , and he will be avenged on thee . a moderate anger and resentment might have served for a fellow-servant , that hath a master in heaven to account unto . 5. when men are angry too often . we should be slow to wrath , and long-suffering , and not easily provoked . but when men are as oft angry as ever they can ; when it may be said to some , when did you ever avoid anger if there were occasion for it ? where are your walls this while ? the holy and blessed god , it is truly to his glory said of him , psal. 78. 38. yea , many a time turned he his anger away , and did not stir up all his wrath : but far be it from you to do so ; you have waved many an opportunity for the soul , many an opportunity for charity , and of doing good ; but an opportunity for anger many can truly say they have rarely , if ever missed . 6. when men are angry with too many . an ordinary thing , when some hath angered us , to be angry with all about us ; some one hath displeased thee , and now no body can please thee ; the innocent are disquieted , and ▪ equally treated with them that have offended ; a most unreasonable and unjust thing : this is one way , that the fool troubleth his own house , and shall inherit the wind by it , prov. 11. 29. a hard task some have for their desired peace , that to please for their own parts will not do it , unless every body else please too , which is in no ones power to procure . 7. when men are angry too long : can never give over when they begin . how great a matter a little fire kindleth , james 3. 5. if you intend amendment to the party , fewer words in love were liker to effect it ; but this length of dispute provokes more sin , and no one knows when it will be at an end ; and then to let the wrath settle , no one knows what it will end in : when you cannot end your wrath at one bout , but fall into sullenness , and keep it up for days : o sad ! what a dismantled city is this ? is the sun gone down upon your wrath ? was there so great matter for it ? or rather , will you so far give place to the devil ( eph. 4. 26 , 27. ) as to take him to be your bed-fellow . god is slow to wrath , and will not keep his anger ; but you are ready to be angry , but not ready to lay it aside , unless it be quickly to return to it again . 8. when it proves digested wrath , and ends in hatred ( which is ira inveterata , inveterate anger ) and desire to revenge . if you are angry with any one , so as to be willing to do them hurt , this is sinful and unchristian . you should not admit every one that hath crossed you , ( nay , if he hath wronged you ) into the list of your enemies ( for you are to keep no such roll ) . and none should be your enemy so far , but you should love him , and be ready to do him good so much the rather , that you may win him with kindness , and overcome evil with good , rom. 10. 20 , 21. to do any one any hurt in your sudden passion , is a great wickedness ; and to say you did it in your anger , will not excuse it , ( no more than doing such a thing when drunk ) but rather aggravate your sin , and double your guilt . who gave you leave to be angry ? to cast firebrands about , and to say it was in sport , ( prov. 26. 18 , 19. ) is as good as to say , i was angry when i did this undecent thing . what mischief had david like to have done in his wrath ? and how thankful is he to god that he was restrained and prevented . what a grief of heart might the angry expedition of that day have been unto him , when he had been in best prosperity , as was wisely suggested by abigail , 1 sam. 25. 31 , 32 , 33. john cardinal de medicis , son to cosmo duke of florence , rode a hunting with his brother cortia , at the killing of the hare , the brothers fell ▪ to debate about the first hold , each of them attributing the honour of it to his hounds ; one word drew on another , till the cardinal gave cortia a box on the ear ; cortia immediately drew upon him , and thrust him into the thigh , of which he died presently : a servant of the cardinals , in revenge , gave cortia a sore wound , so that ( saith the historian ) with the venison , they carried home to duke cosmo one son dead , and the other wounded , of which he died soon after . the brave atchievement of anger let loose , and the destruction upon destruction upon the city without walls . but to premeditate revenge , and to bear grudges after you have fallen out , and to dare to say , i will do to him as he hath done to me , ( or as in our own dialect , i hope to be even with him ) prov. 24. 28. or to rejoyce when any evil comes to him , vers. 17. this is sublimate wrath , and no way consistent with the religion of love and forgiveness , of which you make profession . here is a spirit ruled by the devil himself ; for you know not what spirit ye are of ; for the genuine spirit of the gospel is diametrically otherwise : whereas there is envying and strife — are you not carnal , and walk like men , 1 cor. 3. 3. but if you design hurt and revenge , you walk like devils ; and where are your city walls this while ? this poor soul lies open , naked to all the invasions of the enemy ; and where this is in this height ▪ there is confusion and every evil work , james 3. 16. i shall subjoyn in this place once for all that famous passage of our saviour on this subject , matth. 5. 21 , 22. where he to vindicate the law from the corrupt and too scanty interpretations of the jewish teachers , he speaks of the law about murther ; where he takes notice that they made the law to reach only the outward act , and the punishment only to reach the outward man : but he shews that this law may be broken by the heart , and a man may be a murtherer that is unjustly angry with his brother , and hates his brother . for ( 1 ) such a one would kill if he could , for the time that his passion is up . and ( 2 ) oft murthers are owing to such causes . and such passions , if indulged , none knows what they may end in . but the punishments are from god sure to fall on them that kill , and on them that are angry in order and tendency to kill , in allusion to their several courts and degrees of punishment , which rise from simple death , stoning and the sword ; and for heinous and most flagitious crimes to burning alive , or burning their bodies when dead , an execrable thing among them ; and this was counted the punishment of the valley of hinnom ; you shall find worse from god than all this comes to . if you be angry without cause , so as to be wrathful and evil-minded towards your brother , to hate him , and wish him hurt ; if it go no further than the heart ▪ it is a damnable sin , if not repented of ; but greater the sin and danger if it break out into words : to say racha , a vilifying expression , and the action that usually accompanied it is implied , spitting on him or at him ; vilifying him unjustly , as the vilest of men ; with respect to his person and outward condition , to treat him with the greatest scorn and contempt . a thing god allows not towards any , for the honour of our common nature . a malefactor that deserves disgraceful scourging yet he must be beaten within such a number of stripes , ( deut. 25. 2 , 3. ) least thy brother ( even such a one as this , even as one at the rogues post ) should seem vile unto thee . and will god suffer it unrevenged , that ye shall in your spleen and passion vilifie any one on some private ( it may be but conceited ) injury , to call him ugly , beggarly , pitiful fellow , because he hath angered you . but it is higher yet to call him thou fool ; in scripture sense this reflects upon his mind and morals , as a most wicked person , to be cast out of all society , as an heretick and one accursed , and judged fit for nothing but hell. to reprobate them in thy rage and malice , and wickedly to pass thy doom upon him , and to damn him as far as in thee lyes , by making him a scripture fool , which is a flat wicked man. dr. lightfoot will have rash anger to be guilty of the judgment of god , and these two latter to be obnoxious to punishment from the magistrate , as things not to be tolerated , as tending to break the peace , and to further mischief if not curbed . and dr. gell on this place says , there ought to be in the church , courts and councels to judge and censure reproachful words . all shews the great evil of unbounded unjust wrath , the evil of it and the mischief that it doth , and that much more if it take degrees with you , and break out in unchristian words , it shall not escape the judgment of god , and if not repented of , it shall meet with his hell fire properly so called . men must not begin anger without a just cause , nor continue in anger above a just time . one reckons up ( appositely enough ) four sorts of angry men : 1. some it is soon kindled in , and soon goes out ; the cholerick people , like gunpowder , no sooner toucht , but instantly fire in your face , yet all but a sudden flash . 2. some long in kindling , and long in going out . these are of a melancholy temper , long before they burn , but last a great while . 3. some soon kindled , and long in burning ; and these wrathful wretches are worst of all . 4. some long in kindling and soon cooled ; and these are best of all , and likest unto god ; they will not begin anger unreasonable , nor continue it unseasonable . there are two things to be done to pursue this similitude to the designed end of it . 1. to shew the damages we are liable unto whilst thus unwalled and unfortified , which may serve as motives to the duty implied . 2. to shew the way to be fortified better , as the best means against this great evil. 1. the damages we are liable unto , by not having due rule over our own spirits , by being unwalled and unfortified . our wall is broken down , and we lye open . 1. in general . 1. to our vigilant enemy to break in upon us at pleasure , and that is the devil ; if we abide in wrath , we give place to him , eph. 4. 27. which implies he hath a chief hand in kindling this fire , and adding fewel to it , and is highly pleased with it , and gets great advantages against us by it . you make one another sad , but him merry by your clamours and quarrellings . now is his time , 1. to destroy love ; 2. to aggravate the offences ; 3. to help you with provoking words ; 4. to put you on in your heat to say or do something , that else would not have been said or done ; and 5. to lay a foundation for more work of the same kind for the future , by boiling it to hatred and malice and enmity and perpetual uncharity . 2. to our base corruptions to break out ( which yet had been kept in ) to the disquiet of some , and scandal of others . one would not have thought there had been such a superfluity of naughtiness in thee , as this passion hath let out to the hurt of all about thee . that gets out now which will not easily be gotten in again ; and that gets vent now , that will not be fetcht back again . such base words had never took air but for this occasion : but where there is no walls , these salleys will be frequent as they are filthy and mischievous , such as are bitterness , and wrath , and anger , and evil-speaking and malice , eph. 4. 31. if there be any thing within against thy brother , that were fitter to be kept in , now it breaks out to his reproach and great prejudice , by the hurt it may do him , and the hurt it may tempt him to do in his own defence or vindication , or it may be revenge . any thing that is evil within ( and there is always enough ) may now break out , for the walls are down , and there is nothing to keep it in . 2. both these ways more particularly , there is great hurt done by , and to , this unguarded spirit . by the incursions and excursions before-mentioned . it damnifies 1. in thy innocency , and lays thee under guilt ; thou canst not be innocent , and do thus from time to time ; thou art a transgressor of the holy command , that forbids unjust and inordinate anger . thou sinnest in thy self , within thy self , and thou sinnest in thy words and actions . he loveth transgression that loveth strife , prov. 17. 19. and an angry man stirreth up strife , and a furious man aboundeth in transgressions , prov. 29. 22. it is sin , and that is no little evil ; but the sin of anger seldom goes alone . * swearing , † lying , reviling , violence , &c. do oft attend it . 2. in thy good frame and disposition for holy duty , without which thou canst not live . the performance and acceptance of religious duties is sadly hindered hereby , because rash anger is so great a sin ; therefore before you offer your gift you should end your quarrels , matth. 5. 23 , 24. take special heed of anger that your prayers be not hindered , 1 pet. 3. 7. that it hinder not the duty , or the success of it ; you must remember to pray lifting up holy hands , without wrath and doubting , 1 tim. 2. 8. 3. consequent , or a part of this , it will damnifie in the presence of god to thy soul , without which thou wilt have a poor dull life , psal. 63. 1 , 2 , 3. thou hast fumed him to a distance from thee , and shalt not find him to influence thee and comfort thee , as sometimes he hath done . he may well take his turn to be angry , and thou maist find it to thy cost . 4. in thy peace . if you would not grieve the spirit that should seal you , you must put away all bitterness and wrath , eph. 4. 30 , 31. the sweet spirit will not abide in the house , where there is so much noise , that good men have no mind to be there , if they could help it . no marvel if you want inward peace , when you are so unquiet , that we cannot know by this work , what spirit you are off . to be sure in this temper and outrage you are not of the spirit of christ , choose what you are in the main . and if the truth of grace can be consistent ( at least evident ) amidst such habituated passion , is very hard to understand . that sad word ( of a great man of god ) i have often mentioned , that they rarely have much peace of conscience that do not make conscience of peace . who will wonder , or almost pity you , when you complain of unassuredness , when you indulge anger as you do . how can you hope that god should be well pleased with you , when no body almost can please you . 5. in thy wisdom . it is want of presence of mind ( that is , of wisdom ) or thou wouldst not turn thy self out of doors , on this fashion , for a slight cause , or for any cause , prov. 17. 27. a man of understanding is of an excellent ( or as it is in the margin ) of a cool spirit . it is a nabal , and folly is with him ; that is , morose and evil humoured that he cannot be spoken to , ( 1 sam. 25. 17. 25. ) that setteth will and humour above reason . anger resteth in the bosom of fools . eccl. 7. 8 , 9. the discretion of a man deferreth his anger , prov. 19. 11. it is want of discretion to be angry . ira [ anger ] is ab ire , to go out of himself , and to be pacified , is redire ad seipsum , to return to himself . a proud man ( saith one ) has no god , an envious man no neighbour , and an angry man hath not himself . 6. in thy honour and reputation . it is a great abatement to any man that he is a rash and passionate man. proud and haughty scorner is his name that dealeth in proud wrath , prov. 21. 24. it is a blemish to him to be under such a character . an heathen advised an angry man to look in the glass in the paroxysm , what a disfigurement it is , eyes flaming , countenance distorted , mouth frothing , &c. nescio utrum magis detestabile vitium an deforme , seneca . i know not whether it be a more detestable or deformed vice. men have no pleasure in converse with such a man , lest he be hurt or infected by him , prov. 22. 24 , 25. and is it not a fine credit for thee to be marked , and to be warned of , as one to have as little to do with as may be ? make no friendship with an angry man , &c. he is too hot to make a friend of , or to keep in with any while , or to have much comfort from , or not to be prejudiced by at some turn , or at the long run . but especially it damnifies the honour of the religion thou professest ; when men shall have an occasion to say , if this be your religon , or these be your religious folks , fair fall a good quiet carnal man , as people call them . 7. in thy authority , where thou should'st have it and use it for god. he that knoweth not how to rule his own house , how should he rule in the church of god , 1 tim. 3. 5. and how should he rule his own house , that cannot rule himself ? this passionateness makes him cheap to those he should govern . they will not heed him when he speaks importantly , because he oft speaks passionately and unadvisedly . such a one is an angry passionate person , and therefore not so much to be heeded . the words of the wise are heard in quiet , more than the cry of him that ruleth among fools , eccl. 9. 17. a quiet sedate man that speaks quietly and weightily , shall be more heeded and obeyed , than those that make a noise ▪ and think to rule with great words , and by strong hand , whom none but fools will much regard . 8. in thy ease and comfort of life . anger of it self is trouble , and brings troubles from those we converse with , and god oft severely punishes this sin in crosses and disappointments , in sickness and sin of relations to tame them . god doth not fail to afflict to make men see , and repent of this sin , and to seek peace with god and men : who hath wo ? who hath sorrow ? who hath contentions ? who hath babling ? who hath wounds without cause ? but the angry man as well as the drunken ; as well he that hath no rule of his own spirit , as he that tarries long at the wine . 9. in the danger of the soul. he that is angry with his brother without cause , is in danger of the judgment , matth. 5. 22. that is , of god's wrath and judgment , if it be not repented of and forsaken ; and this judgment of god reaches the soul with respect to eternity : and the truth is , the danger is greater , because men are loath to be in a fault for excess this way , and so to humble themselves , as they should do , that they may obtain mercy and favour of the lord. and if ye forgive not men their trespasses , neither will your father which is in heaven forgive you , matth. 6. 15. the sad process of habituated anger . the poor wretch is so used to it , that salamander-like , he lives in the fire , always crossing , and chiding , vexing himself and those that are about him ; it is his element . angry with enemies and angry with friends ; angry for little things , angry for nothing ; angry at his work , angry at his meat ; angry in health , angry in sickness , eccl. 5. 17. hath great wrath in his sickness . it may be he is angry at his sickness , or at least angry with all about him when sick , and no body can please him ] and it may be sadly feared it will end in wrath passively , least the remainder of wrath the lord put on [ as some read that instead of restrain ; psal. 76. 10. ] least he now take his rightful turn of anger , and make thee feel it to all eternity . to improve our parable , i shall conclude this head in comparing this city broken down to the lamentable condition of a glorious city , in the taking of it , and the desolation of it . 1. in the taking of it ( jerusalem i mean ) jer. 39. 2 , 3. the city was broken up . and all the princes of babylon came in , and sate in the middle gate [ where their own kings and rulers use to sit , to rule and do justice , and acts of government ] even nergal-sharezer , samger-nebo , sarsechim , rab-saris , nergah-sharezer , rab-mag , with all the residue of the princes of the king of babylon . now i sometimes think that it was in no honour to these men , that they are named thus in the holy records ; but it is to give emphasis to this sad change which sin had brought upon this famous city . to have men of such names , of such uncouth sounds sit here , so diverse to hilkiah , eliakem , &c. strangers , heathens , &c. o god , the heathen are come into thy inheritance , jerusalem have they defiled . so when thy city is broken up and dismantled by the enemy , that always lays siege to it , and thou sufferest thy self to be invaded . o what a gang of aliens sit in thy gate , that where reason and grace and the spirit use to rule , now nergal and rab-saris and rab-mag sit in thy gate , and has the whole command for the time of thee . envy , and hatred , and malice , and jealousie , and rage , and cruelty , with the rest of the princes of babylon , have the sole rule in thee . and not unlike 2. to the desolation of this city , will it be here , if repentance do not relieve . a poor wretch given up to his passion is like the city . isa. 13. 21 , 22. the wild beasts of the desert shall lie there , and their houses shall be full of doleful creatures ; owls shall dwell there , and satyrs shall dance there , and the wild beasts of the islands shall cry in their desolate houses , and dragons in their pleasant palaces ; that is , anguish , and vexation , and sadness , and darkness , and discontent , &c. shall over-run and possess this soul. enough sure is said to perswade us against this great evil , of having no rule of our own spirits , but to lye broken down and without walls . the second thing to be spoken to , is , what is to be done , so as to be fortified , to have the rule over our own spirits , so as not to be as a city broken down , and without walls . we see the mischief that is done to , and by ungoverned spirits ; what is to be done for remedy ? and this may serve for helps and means in this important case . 1. a true principle of good in the soul. to be transformed by the renewing of your mind , rom. 12. 2. to be brought into the true spirit of christ , which is a spirit of meekness . the hidden man of the heart , is the ornament of a meek and quiet spirit , 1 pet. 3. 4. a soul full of the true fear of god , to be truly regenerate . the old man is a man of wrath ; put off all these , anger , wrath , malice , for you have put off the old man with his deeds , 3 col. 8. 9. true grace builds up the walls , and engarisons the soul for god. grace reduces the soul to its rightful lord , and at the same time it is restored to the rule of it self ; like a city delivered from a usurper is restored to its lawful soveraign , and to its own franchises the same day . base men in office before , and now the best bare rule that were turned out before . then lust and pride , and passion , and covetousness ruled , now reason and discretion , and a good understanding do bear sway . prov. 2. 10 , 11. when wisdom entreth into thine heart , and knowledge is pleasant unto thy soul , discretion shall preserve thee , understanding shall keep thee . 2. the example of christ ; whose name we bear , and after whom we are called [ christians ] for his patronage and imitation . he did not cry , nor was his voice heard in the streets . learn ( says he ) of me , for i am meek , dispassionate . in a world of provocations it was great wisdom in that great man , that to keep him out of anger , had that saying matth. 11. 29. written in his study always before him , to temper himself by whenever he was provoked ; christ endured the contradictions of sinners against himself . hebr. 12. 3. christ hath left us an example that we should follow his steps , who when he was reviled , reviled not again , when he suffered he threatned not , but committed himself to him that judgeth righteously , 1 pet. 2. 21 , 23. and that in the case of life it self , and great bodily sufferings ; and will not this example serve to bear slight indignities , which is our usual exercise at most ? 3. to live in a constant sense of god's presence . psal. 119. 168. i have kept thy precepts and thy testimonies , for all my ways are before thee . to break his law before his face is very daring ; it 's dangerous to threaten or strike in the king's presence , nay , in the verge of his court. if you can get out of god's court , you may chide on . besides the undecency , rudeness , and unmannerliness , not to forbear your contests , whilst he stands by , is unaccountable , a respect expected by any stranger , not much better than your selves . it may cool you , one would think , to consider that god hath seen and heard all . potest miles coram rege suo non irasci , ob solam regiae majestatis eminentiam , basil. a soldier ( though wrath and envy seem to be the essential qualities of a soldier ) can bridle his rage , and put up an injury in the presence of his king , how much more should not god's eye check us in these transports of ours ? 4. to labour for true humility , and low esteem of your selves . if you were lowly in heart you would be meek , matth. 11. 29. only by pride cometh contention , but with the well-advised is [ humility and ] wisdom , prov. 13. 10. you are too good to be controlled , and no body knows any thing but you , and wisdom no doubt shall die with you , and that makes you testy and touchy , and impatient of any contradiction or non-compliance , as if you were infallible , and none must think or speak otherwise than you do , on pain of your high displeasure . prov. 28. 25. he that is of a proud heart stirreth up strife , but he that putteth his trust in the lord shall be made fat . he that over-values himself despiseth other men , and is impatient of contradiction , and the least slight or injury , and indulgeth his own passion , shall not be fat , but shall be lean and miserable : but the humble man is one that trusteth in the lord. he is mean and vile in his own eyes , and therefore trusts not to himself , but to god only ; making god's will , and not his own will and passion , the rule of all his actions , and can easily deny himself , and yield to others ; all which are excellent preservatives against strife . he shall live happily and comfortably , because he avoids that strife which makes mens lives miserable . ( mr. pool on the place . ) mr. ball hated passion in professors , and would say , look well to your hearts , for passion is the effect of pride . keep a fresh sense of thy own vileness upon thy soul. this humbleness of mind will make us for bearing and forgiving , col. 3. 12 alas ! all wrath and contention , and spiteful words , and revenge comes from pride , and some rooted conceit of some worthiness in thy self . remember thy self , and it may make thee meek and placable , though abused and provoked . alas ! who am i , they vilifie me , and am i not vile ? i am beholden to my enemies or my friends when angry , to know my faultiness and imperfections . can they say worse by me than i know by my self ? a great matter , if it be true who speaks it : this poor man knows not me ; or this is not all the evil he would have said by me . 5. to be mortified to the world . oft your great quarrels are about worldly concerns , which if you were mortified to as you should be , you would not count them worthy of so much heat and passion about them . those that are covetous , are oft horribly cross ; they are afraid the world should overgo them , and so oft withold more than is meet , and trouble their own house , prov. 11. 29. how should sinful anger be kept out , when wives are straitned , and have not honour ( of due maintenance as the word imports ) and are not used as fellow heirs of the grace of life , ( 1 pet. 3. 7. ) and in other occurrences and occasions , mens too much love to the world will hazard the greatest kindnesses , if any thing of meum and tuum be toucht upon ; then these dogs snarl and fight about their carrion . let the world rule you less , and you will rule your selves better . 6. to live by faith . there is an evil heart of unbelief in all roots of bitterness , that spring up among you , one towards another at any time . faith in unseen things sets a huge wall about our spirits , against all incursions or excursions to our prejudice . actual believing gives reality to greater things , which may possess our minds , and stir up other affections in us , to imploy us , so as not to be vacant to such mean things as these are that we vex about . moses endured , as seeing him who is invisible , ( hebr. 11. 27. ) and faith will fetch in help from heaven , to repel and overcome all assaults made upon us , luke 17. 4 , 5. our saviour spake considerably to this matter , when he advises his disciples to take heed to themselves , and that is about passing by and forgiving many provocations , for you are sure to have many ; and unless you take great heed , you will be liable to miss in this , as in any thing , in not forgiving as you should do : but it is your duty to forgive , and that again and again . and on this the apostle said unto the lord , increase our faith ; without more faith then yet we have , we can never pass by such reiterated provocations ; but if our faith be encreased , it will furnish us with arguments enough , why we should do it , and with strength in soul whereby we may be able to do it , and a great deal more . when your passions are so high , your faith is low ; believe , and you would be calmer at any time ; faith is a mighty stickler of tumults in the soul ; and faith is set aside when you give way to such intemperancy of spirit as you do . through faith ( and it alone ) you do more than subdue kingdoms , [ you may subdue your selves ] and work righteousness [ even the righteousness of god , which the wrath of men never worketh , jam. 1. 20. ] and out of weakness be made strong , wax valiant in fight , and turn to fight these armies of the aliens . what a disappointment and defeat doth believing patience give to your enemy , when anger and wrath is suppressed and turned by ? he thought by it to have had the plunder of the city , and to have quartered his legions upon you , to have enthralled you , and to have kept possession for him . but by the fortifications of faith and patience you hold out , and keep your peace and a good conscience , and it may be you cause your enemy to fly to his loss , and gain to your selves by it , to increase your strength against another time , from the success and comfort you find in this stout resistance . 7. live in love. christian love in its genuine latitude would rule thy spirit . it will cover a multitude of sins of other folks , and prevent abundance of thy own . if love suffereth long , and is kind , envieth not , vaunteth not its self , is not puffed up , doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , beareth all things , believeth all things , hopeth all things , endureth all things , 1 cor. 13. 4 , 5 , 7. where could anger get in ? if love had this ascendency in the soul , there would be no room for passion . and it is evident that so much the more anger , so much the less love , at any time , look and judge where you will. he that covereth a transgression seeketh love , prov. 17. 9. and he that truly loveth , will cover what transgressions he can . uncharitable suspition ( says one ) is a cause of anger , a good disposition makes a good exposition . love one another , and then you will not willingly offend , nor easily be offended with one another . and study the love of god ; 1 john 4. 11. if god hath so loved us , we ought also to love one another . under sense of the divine favour , it is so taking , that we can do no less than love all about us : in a sense of his turning his wrath from us , and forgiving us , it cannot but make us lay down all wrath , and forgive all that offend us . and if we labour under the want of the manifestation of divine love , and feel his displeasure , that he may be pleased with us , we would sure be willing to let our displeasure towards others , to fall , and to be at peace , that we might have peace . a thing not to be expected whilst we continue our anger and undue wrath towards any , matth. 11. 26. but if you do not forgive , neither will your father which is in heaven forgive your trespasses , matth. 18. 35. 8. labour to have the heart always possessed with some holly thing . to be always under the powerful influence of some good word of god , to keep the heart savoury towards god ; psal. 119. 11. i have hid thy word in my heart , that i might not sin against thee . the word of god should dwell in you richly , col. 3. 16. if the book of the law is prescribed to the king , that he must have it with him , and read in it all the days of his life ; among other reasons , that it might help the temper of his spirit , that his heart might not be lifted up above his brethren , deut. 17. 19 , 20. why should not this blessed word , read constantly by every good man ( with understanding , observation and application ) help his heart to carry without pride and passion towards all about him ? if it be sufficient to temper the heart of a king , shall it not be enough to temper such poor wretches as thee and me . you should have forces from heaven to keep garrison , or you can never keep enemies out , nor keep order within . an empty drained heart will easily be surprized and disturbed . 9. keep constant watch in this case . we must , because of the many enemies that are ready to come against us , make our prayer unto our god , and set a watch against them day and night because of them ▪ neh. 4. 9. in the case of offences , and passing by and forgiving , you will easily miss it , ( there will always be so many occasions ) unless you take great heed , implied in that of luke 17. 3. ( as i hinted before ) . if you would carry as you should , do towards all relations and others you have to do with , you must take heed to your spirits , mal. 2. 15 , 16 , you must cure your miscarriages at the root , by getting your spirits better compounded , and mixt and made up with the graces that make a right spirit , and then you must watch to keep it so , that you may neither deliberately nor suddenly deal treacherously . though your walls be built , you should keep a watch too , and all little enough . 10. religious and rational consideration . have you no consideration with you , that you are thus transported on this manner ? consider , 1. that rash anger doth not work the righteousness of god. jam. 1. 20. it hinders duty to god , and oft brings in much sin . 2. that it seldom rightly intends our own good , and rarely effects it . what doth anger do , but what calmness might do , and do it better , and escape this trouble of vexation ? unless like the dog in the fable , that would not have his bone unless he might fight for it . the soft tongue breaketh the bone , prov. 25. 15. wise men speak quietly , and do their business without noise , ( eccl. 9. 17. ) and by this means prevail more with the weightiness of their counsel and calm delivery , than he that hath more power , and dealeth all in proud wrath . if what i would have done , may sooner and sooner be done by fair words , who would chide to have it done ? what a fine life is it to have all things done in quiet ? unless you love anger , who would be angry , if he could do things as well , nay better , without anger . 3. consider that provocations are either intended , or not intended , ( as to the party you are provoked by ) . if not intended , you do wrong to the party to lay such an imputation upon him , to lay to his charge the thing that he knew not , or thought not of . if intended to provoke you , you are a fool to gratifie him , and to fulfil his design upon you . none can vex you , unless you will your self . 4. consider the quality of the person you are concerned with . seneca hath almost done this to my hand . is it a good man that hath done thee the injury , do not believe it . is it a bad man , do not wonder at it . to strive with thy equals is doubtful , with thy superiors madness ; with thy inferiors sordid and base ; either he that hath wronged thee is stronger than thou , or weaker . if stronger spare thy self ; if weaker spare him . a christian may argue much more on this manner . if the person provoking be above you , let good manners make you bearing . if below you , contend not , least it savour of pride , &c. it is some want of your part to conceive an offence , or possibly they would not give you offence . their ignorance is to be pitied , and not contended with . answer not a fool acccording to his folly , least thou be also like unto him , prov. 26. 4. if a bad man , have a care of exposing religion by thy salleys of wrath , that you prejudice him not to religion for want of a little self-denial . the turk that suffered a renegado to beat him , and being askt by a christian why he would suffer it , said , if you will turn to our religion , you shall beat me too ; may shame us to high degree , that will abate nothing of our humour , let it be never so great a prejudice to our holy religion . if a good man , be loath to grieve him . if both good , more shame for you , that neither of you should have wit nor grace to forbear , or take up the matter betimes . if good folks cannot spare one another , what can be expected from enemies ? or what could the most carnal do worse to you , or to one another ? 5. consider that nothing can be got by contention , if you carry the day , that can countervail the loss of your patience and love in the contest . that celebrated saying of gregory , it is better many times to fly from an injury by silence , than to overcome it by replying . 6. consider that all must be repented of . and if it be as bitter to you as it is to some ( that are rarelier guilty and less transported ) you will not buy no pleasure and repentance at so dear a rate ; and you will find your selves further off , the oftner you repent of this , unmanly , much more unchristian sin ; you might at any time , when all in a tumult , with the town-clark , dismiss the assembly , acts 19. 40. with this , we are in danger to be called in question for this days uproar , there being no cause , whereby we may give an account of this concourse . 7. consider that nothing in any anger with others is lawful , farther than you design and effect their good thereby , and not at all to satisfie your own humour , or promote revenge . and it is easie to see that another way is more likely to compass this . one advised , that we would not be angry at men that do amiss , but rather endeavour to cure their faults , by the example of physicians , that are not angry at the sick , but apply themselves to cure their disease ▪ 2 tim. 2. 25. in meekness instructing those that oppose themselves , if god peradventure will give them repentance . 8. consider , least besides your own , you contract hereby the guilt of others sin , which you occasion . you provoke them to wrath too , to think , and speak , and do amiss as well as you , and so sin abounds in more than in your selves , or you occasion grief to others , and no good to your self . thus eccl. 9. 18. one of these sinners destroys much good , spoils peace and devotion in others ; and when thy anger is done , it may be his will continue to do hurt for a great while . the beginning of strife is as when one letteth out water , prov. 17. 14. [ he pulls up the flood-gate , or cutteth the dam , and can neither stop the water , nor know how far it may overflow , nor what mischief it may do ] therefore leave off contention before it be medleth with , prov. 30. 33. it cannot be expected , but that as the churning of milk bringeth forth butter , and the wringing of the nose bringeth forth blood [ instead of blowing it , that should purge the head , and cleanse the nose ] so the forcing of wrath bringeth forth strife . unless we did more good in the world , we should be mighty tender of doing hurt to others , as we are sure to do hereby ; such as we know not , how much or to how many , nor for how long . one is angry , and he angers another , and then he is angry at the others anger , and so in infinitum , there is no end when it is once begun . 9. consider that you should do as you would be done unto ; eccl. 7. 21 , 23. also take no heed to every word that 's spoken , [ so as to catch at it , and be angry at it , and take it proudly , &c. ] . ( 1. ) hast thou never done as much to any other ; what doth thine own heart tell thee on this account ? ( 2. ) or maist thou not soon do as much , gal. 6. 1. or ( 3. ) wouldst thou be willing to be screwed , and aggravated , and no defence admitted , as thou dost no with thy brother with whom thou strivest ? or ( 4. ) would'st have god deal so with thee ? job 31. 13 , 14 , 15. if i did despise the cause of my man-servant , or of my maid-servant , when they contended with me ; [ as if servants may not sometimes be in the right , and must have their cause despised , and their just defence refused ; because servants , they must take it right or wrong . wouldst thou be willing to be thus born down , and not suffered to speak if thou hadst truth on thy side , meerly because thou art an inferior ? ] but what then shall i do when god riseth up , and when he visiteth , what shall i answer him ? [ if he be extream to mark what is amiss , who can stand ? ] to mark every little thing , and to aggravate our real transgressions , as we do appearances , it would be very sad ; and how can we look for other ? col. 4. 1. masters give to your servants that which is just and equal , [ one part whereof is imputing fault unto them ] knowing that ye have a master in heaven , that will judge you without passion , and call you to account for unjust judging of those that are under you . but job goes on , verse 15. did not he that made me in the womb , make him ; and did not one fashion us in the womb ? there is no such difference between us , that there must be such a distance , we are even in the womb and the grave , and therefore what needs this insulting and proud wrath . in a word , if servants could observe that duty of not answering again , and masters and mistresses that of forbearing threatning , ( tit. 2. 9. eph. 6. 9. ) there would be more peace in our families and in our consciences too , than there is . 10. consider that none gains by all your anger ( or is pleased with it ) but the devil . he has the pillage of the field , whoever gets the battel . he rejoyceth in your vexings and bitter words , whereby you grieve one another . he makes the matter worse , if he can , and gets it to settle into prejudice and hatred , that there may be matter for anger from this day forward , for what was done at this time . chrysostom hath an ingenious concession in this case : wilt thou remember injuries ? wilt thou be an enemy ? wilt thou revenge thy self ? spare thy own members , and be an enemy to the devil ; never forget the injury he hath done thee and whole mankind . you may thrust your sword-hilt and all into his heart , and add another stab ; and how is this done ? why , when we spare one another , and are kindly affectioned one to another : it is what defeats much of the devils work in the world , and will as much subvert his kingdom as any thing you can do . lastly , consider and believe the universal soveraign providence of god , which extends to every thing , and all the actions of men . there is nothing you can be angry at , but what he hath ordered and appointed . a sparrow falls not to the ground without the father , matth. 10. 29. the thought of this may curb me to dare to kick it when it is down , or any the like thing , because it fell not without him . if any one acts crossingly , or speaks provokingly , it is what god hath appointed , and who can say to him what dost thou ? this quieted david when shimei cursed him ; let him alone , god hath bidden him , 2 sam. 16. 11. he orders all these things , to correct what evil i have done , to try my grace , to do me good by it ; and therefore i will keep my mouth and heart too , under all occasions of wrath . the 11th help is , have a care of a prejudice in your heart towards any one . a pique is a very ill unchristian thing ; to lay up an aversation in the heart towards any , lays in for anger towards that person upon every occasion . such a one can never say or do any thing right with thee ; old grudges makes anger stir upon every occasion ; ill-will never speaks well . gen. 37. 4. when joseph's brethren saw that his father loved him more than all his brethren , they hated him , and could not speak peaceably to him . some that we have prejudice to , we cannot endure to hear them speak , but are snapping and snarling at them , nothing is right which they say , nor we cannot afford to speak kindly to them , nor are willing to hear any speak well of them , 2 sam. 13. 32. by the appointment of absolom , this hath been determined , from the day that he forced his sister tamar . a grudge conceived , lyes , and breaks out sadly . from such a day , such a passage , there hath been ill-will toward such a person , and thence is all this passion towards him . i shall suggest two things under this head. 1. that we take heed of tales and reports of others to their prejudice . prov. 16. 28. a froward man soweth strife , and a whisperer separateth very friends ; and so he that loves to repeat old things , doth the same , to set men at a distance one from another , prov. 17. 9. lev. 19. 16. prov. 11. 13. & 26. 20. therefore love not tales , and take no heed to every word that is said . hear both sides , and conceive not a prejudice upon hear-say . isa. 11. 3. the blessed messiah would not reprove after the hearing of the ear . to judge by hear-say ; a great fault and weakness in many , that if any hath spoken ill of a man , ( whether true or no ) that they take up with it , and judge and blemish him by it always , as if it pleased you rather to hear evil than good by another . now a right christian-heart desires that others should do good , and so are not hasty to believe evil of any . 1 cor. 13. 6 , 7. he rejoyceth not in iniquity , but believeth all things , hopeth all things . many may have cause to say as david , if they be the children of men that have stirred thee up against me , cursed are they before the lord , 1 sam. 26. 19. 2. that we clear our hearts of all prejudices towards any one whatsoever , to retain no offence , though never so real , but to forgive and forget too . injuries hurt not more in receiving them , than in remembring them . a small thing ( says one ) shall go as it comes , a greater may dine and sup with me , but it shall not lodge with me . of the two ( says another ) it is better that the scum boil over by anger , than boil in by malice . some say they forgive , but they will never forget ; a divinity the scripture knows not . god says , he blots out our inquities , and remembers them no more , [ as if he did not only cross them out , but blot them out ] and we are to forgive , as god for christ's sake doth forgive us . you cannot remember the offence , but you retain it , and you are thereby in readiness to revenge , by words at present , and in act too upon a temptation . some heathens have done worthily this way : tully said of julius caesar , that he was wont to forget nothing but injuries . it is a notable gloss that the jewish writers have on lev. 19. 18. thou shalt not avenge , nor bear any grudge against the children of thy people , but thou shalt love thy neighbour as thy self . they distinguish between avenging and bearing a grudge . they illustrate it thus , thou shalt not avenge . if reuben ask simeon such a courtesie , and he deny him ; and soon after he himself comes to reuben to ask the like of him , and he says , no ; i will no more do it for you , than you did it for me . now bearing a grudge is , when in such a case , reuben should do the thing , but should say , i will do it , and will not do by you , as you did by me : in this he transgresses , for he remembers the offence , though he doth not retaliate it . god forgives throughly , his wickedness shall not be mentioned if he repent . so our brethrens failings should not be mentioned by us ; they are not to be upbraided with any thing they have done unto us ; this through forgiving should be studied and practised . it is an observable thing , that if we go to ordinances ( prayer , sacraments , &c. ) if thy brother hath ought against thee , thou must leave thy gift at the altar , and go and satisfie thy brother , and then come to offer thy gift , matth. 5. 23. but if thou hast ought against thy brother , mark 11. 25. thou maist make a short work of it , forgive that thy father may forgive thee . injury to thy brother thou must satisfie , before thou prayest or comest to the sacrament : but injuries to thee must not hinder ; thou hast the power within thy self , that want of charity shall not hinder thy duty . thou must ( and maist ) forgive without any more ado , and so need not delay on that account to offer thy gift . this clearing thy soul of all offences towards thee , is of great concernment . to rid thy self of any grudge toward any person in the whole world , will be of great ease and comfort to thee . like a good man whom i knew , that in viewing his shop-books , and found here and there some old debts standing , he took his pen and crossed them all , and said , if you will not be even with me , i will be even with you . if the debt hath been satisfied , it ought to be crossed and blotted out too ; but if not satisfied , nor never like to be , what should it stand to trouble me in the frequent review of it . if it be uncrossed by due payment , i can cross it out by forgiveness , and there 's an end of it . such a clear soul you should get and maintain , and it will take away much of your occasion of anger . 12. inure your selves to defer anger , and to put it off some times . the heathen will rise against us that counted anger so unmanly ( and so unmanning ) a passion , that between the commotion and any word or action , he would repeat over the greek alphabet , that reason might have a little time to recover its seat , and to rule in the case . if there be reason in it , it will be so anon , or to morrow . but it is a sign of an ill cause , when it is all for present execution ; it will not bear consideration , why then in reason never meddle with it . it is some cure of this passion to delay it ; anger is not like other passions that grows by degrees ( says one ) but it is at full height at first . prov. 19. 11. the discretion of a man deferreth his anger . frederick duke of saxony , when he was angry , would shut himself up in his closet , and let none come at him till he had mastered his passion . it is easier to exclude than to govern pernicious things , not to admit them than to moderate them when admitted — for when the enemy hath gotten himself within the gates , he doth not receive law from the captives . as if any should be guilty of such a transparent folly , as to let in a conqueror , and think to make him a prisoner . use your selves to put off the present motion , it may spoil many a chiding match , and who will loose by that ? you would by this know the difference between a denying and a fulfilling of this lust , and whether has more true sweetness and satisfaction in it . an experiment , i am afraid , few have made . you have tried and tasted the bitterness of being angry , but did you ever try the sweetness of putting anger by ? do it therefore that it may appear you can do it , and that you are not such slaves to your passion that it must be observed , whenever it comes , tho' reason comes after , and brings repentance with it . now what if you made trial to put off anger at certain times ? 1. when strangers are by . is it handsome to entertain strangers with brawls ? they will say , you might have forborn till i had been gone . prov. 27. 15 , 16. bishop hall says upon it , his grief cannot be avoided , so his shame cannot be concealed . an angry person will shame one before company . 2. before and after any solemn ordinance . before , that thy own heart may be prepared to do service that may be accepted , and made beneficial to thee . after , that what is gotten may not be presently thrown away . to admit anger after ordinances , is to turn swine into the new-made garden . and besides , just , or soon , afte duties in secret or in the family , to fall a quarrelling , implies that it is more than like , that that matter possessed your mind all the while of the duty : however , that it becomes you not so soon to forget where you have been , and it seems rather too great an extream to turn from devotion to passion , from praying to chiding : this is as if out of the same fountain should proceed sweet water and bitter ; with the same mouth to be e're while blessing ( and worshipping ) god , and cursing ( as it were , and reviling ) man , that is made after the similitude of god , isa. 3. 9 , 10. my brethren , these things ought not to be . and let it be for a lamentation and great shame to us , that any occasion should be given for an observation to be made of any of us , that after some solemn days , we are most cross and peevish , and harder to please than at other times . for shame let it be so no more . ( 3. ) and all the sabbath-day . what if you made a resolution , that whatever occasion you have , you will not be angry on that day ; not finding your own pleasure , [ to be angry for your own pleasure though you can find no pleasure in it ] nor speaking your own words , isa. 58. 13. the sabbath would be better sanctified , and your souls more profited , i am sure , if you did so . these are but modest intervals , unless your passion be such an advantage to you , that you dare not loose any opportunity for it , least you should not meet with the like again , which there is little danger of . but it may be , the occasion of anger thus put by , reason may in the interim recover it self , and you may not , when cooled , admit it all ; and will not this be matter of joy to you ? and may you not , by finding the feasibleness and sweetness of putting it by at some times , be strengthened rarely to admit it at any time ? 13. be thankful to them that would deliver you , when you are near seized by it ; and count them not enemies , or not taking your part , when they would divert your present madness . this is the way never to be helped , but to live a slave to the tyranny of his base lust. consider the sad example you follow in this , even of saul ( from whom the spirit of the lord was withdrawn for his sin , and an evil spirit from god troubled him , 1 sam. 16. 14. ) who was inraged against jonathan for endeavouring to pacifie him towards david , 1 sam. 20. 30 , 31 , &c. albeit once before he had taken jonathan's intercession much better in the same cause , 1 sam. 19. 4 , 5 , &c. it looks as if an evil spirit from the lord was upon us when we do on this fashion . but david was thankful to god and abigail , for appeasing him in a like case , 1 sam. 25. 32 , 33. what a rich and lovely ornament in religion is a wise reprover to an obedient ear ? prov. 25. 11 , 12. i have , i am sure , read a story ( which i cannot so far recollect , as to fix it on the person to his just honour , but it was ) of one that was a tutor in the university , and when his poor sizar had broken a glass , or some such thing , and he fell into a great passion about it ; the young man ( that had had religious education in some poor puritan family ) naturally and innocently said to him , to this effect ; that he wondred that such a man as he should be angry ; for ( says he ) we in the country dare not do so , but count it a great fault to be so passionate as you are on any occasion ; and my father put me to you as a good man , but if he had known what a man you are , he would never have put me to you . the good man took it so well , that he said , sayst thou so : and forthwith , as a reward , gave him money to buy him a new , instead of a ragged , gown . such as these love to be helped , and so do not love the sin . what a mighty huff was the whole congregation in , against the ultra-jordanists , that they are up in arms against them . now here is much instruction in this holy story . ( 1. ) their anger is against a feared sin. ( 2. ) they shew much love and self-denial in their pleading with them , to recover them rather than force and punish them . ( 3. ) when they are satisfied , how glad are they that they were mistaken . now our passion oft is not so glad to be allayed , but rather to add more anger to it , quasi sufficiens causa sit irascendi , graviter irasci . seneca . as if to be inveterately and greatly angry was a sufficient cause for the first anger ; where anger is not loved , to be appeased is pleasing . a good man had rather let it fall , than keep it up . 15. be unfeignedly humbled for this sin , that you have had such a long course in , and have done your selves and others so much hurt by ; you little think what mischief you have done by it , and would not be checkt : you may over this , above any sin , say , i have sinned , i have perverted that which is right , and it profited me not , job 33. 27. men will never offer to make head against it , unless they see cause to be humbled for it as a sin ; and the concomitant of forgiveness upon true repentance for it , will be some help in soul against it . if it be matter of shame and sorrow after , it may be hoped it will not be so easily admitted at present as it hath been used to be , as a matter of delight and pleasure . 15. pray mightily for help in this thing . pray for the grace and spirit of meekness . ye meek of the earth ( much more ye that are not so ) seek meekness , zeph. 2. 3. and when assaulted in this kind , lift up thy soul in prayer for present help . the very thoughts of god , and directing the soul to him , may help to stickle in this tumult that is arising : but the effect of thy prayer may be very discernable , especially if after thy long custom , that sin be not grown natural and pleasing to thee ; or that thou hast tasted enough bitterness , as to escape from it as much as ever thou canst . it is possible victory may be had in this case , that thy broken walls may be repaired , and thou be restored to the rule of thy own spirit , and whose blessing this will be , thou wilt quickly know . and let the peace of god rule in your hearts , to the which also ye are called in one body , col. 3. 15. earnestly , and without ceasing , pray for it . 16. help one another in this case . 1. take this for a rule for peace and comfort every way , design not to vex or anger any one : this we ought not to do , this doth but cause sin , this hurts our neighbour , and this we are forbidden : we cannot live , but we shall anger one another , do what we can ; but to intend to anger one another , is ill advised , and is not from the spirit of the gospel . if either thy word or action be designed to vex another , it is to make thy brother sin , and thou art the devil's deputy that while . and if what thou faist or dost by mis-interpretation , doth provoke any , it will be a great relief to thee , that it was never intended by thee . 2. take heed of a peevish touchy spirit ; it proceeds from great weakness , that every little word should be taken in snuff , and every little thing should offend thee : use thy spirit to more hardiness , and let not every little thing make impression upon thee ; we must have more strength of spirit , if we will live among men on earth ; we are disquieted , not because things are hard we suffer , but because we are so soft and tender that suffer some will be angry at just nothing . men sometimes of a peevish spirit , take all for enemies that join not with them in their extravagant passion . they take part with their enemy that are not as mad as they . one expostulated with demonax , why he would be a friend to his enemy ? he answered , why he would be an enemy to his friend ? there is as much reason for the one as for the other . saul under an evil spirit ( and this peevish spirit is little better ) is angry with all about him , because they tell him no tales of david , 1 sam. 22. 7 , 8. use your selves to more hardness , he not so fond and tender of your own will , you may spoil your selves as well as a child with fondling . let neither child nor self have all their will , ( 1 king. 1. 6. ) comë , come , we must be cross'd or spoil'd ; it is good for us , and we are sure of it ; we must bear more then thus , if we will be christ's disciples . jesus christ endured reproaches &c. and so must i. expect crosses , and then thou wilt be able to bear them with patience . who am i , that i should not be crossed , when few have their will in every thing ? and the great god , from me and others too , hath scarce his will in any thing . a tender , nice , delicate , ill natur'd spirit is always wrong with some body , or some thing . 3. do not provoke the weak . deny your selves to prevent anger , and add not to it by angry replies to unjust anger . pro. 15. 1. a soft answer turneth away wrath , but grievous words stir up anger . when one had angred his brother , and he said , if i live i will be revenged on thee ; the other calmly answer'd , let me not live if i do not make thee love me again : and this took up the quarrel . answer not passion with passion , but with compassion ; mr. dod. bear ye one anothers burthens , and so fulfil the law of christ , gal. 6. 2. demosthenes could not pacifie a mutiny with all his oration , till he told the people a story of a man that hired an ass to ride on , and the sun was so hot , that the rider got off the ass's back , and took to the shadow of the ass ; the owner pretended the shadow of the ass was not hired , and so the contention grew as hot as the sun ; and the story diverted the peoples rage , and quieted them . the grave author makes this remark , we cannot find out a diversion so impertinent , but it is better than to let anger have its course ; mr. herle . prov. 27. 15. a continual dropping in a very rainy day , and a contentious woman are alike . they are both equally troublesome ; the one not suffering a man to go abroad with comfort , the other not permitting him to stay at home with quietness [ mr. pool on the place ] . the truth is , one would not be wet in our journey , nor unquiet in our house , if one could help it . let me here suggest to you a matter of great observation and instruction , that these do mutually cause one another ; the womans unquietness at home , oft drives the man out for a little rest , and so proves a temptation to him to be an ill husband ; and his coming in disordered and spending unduly , oft provokes the woman to excess of passion at home ; let both mend , that ye may have peace and comfort together . let the woman take heed , when she complains of the hurt her husband does abroad , that she be quiet and pleasing at home , that she do not drive him out , and then quarrel that he keeps not at home ; and let the man be a better husband abroad , and keep better hours , that he may not tempt the poor woman to unquietness at home . 4. study sweetness of conversation with all men . study peace , and sowr not company by quarrels . to keep peace in discourse avoid censures , comparisons , & contradictions ; the golden counsel of bp. hall. causinus in his holy court , in his agathopolis . p. 270. hath this instructive passage ; that he fancying himself to travel into such a city ( which represents not what is , but what should be , and might be ) says , that he took a singular content , when one day passing through a street , he heard two old men discoursing in their language of foreign countries ; and the one said to the other , that duels and quarrels were used there ; the other would not believe him at all , thinking that two men that bare one and the same figure , could not contend one with another ; but he persisted and said , he knew it to be true ; and that the source of all their debates was to say , it is mine , it is not , it is so ; yea , no. this narration so enkindled them , that they resolved to imitate them of whom they spake , and to have at least once in their lives a quarrel . but what endeavour soever they used , they could never say confidently , yea , no : for as one had pronounced yea , and made shew of contestation , the other said take it , i yield it . if persons were not too positive and peremptory in their assertions , as too much trusting to their own judgment and memory , and others would not think the matter worth the hazarding of peace for , but let the confident person have it for the time , it would keep quietness . he gets not so much though in the wrong , as i should loose though in the right , if i lost my present peace . let not the one be so absolute , but think i may mistake , i may misremember , and i have been mistaken before now , when i have been as confident as i am now : and let the other say , i may be mistaken , though i think i am not , but let him take it at present , and if it be not his , he will bring it again , and i keep peace in the mean time . and it may be the matter is not so much worth , choose who is in the right . i could wish it might pass into a proverb what is lately mentioned , remember the shadow of the ass. labour to be like the brave woman , prov. 31. 26. she openeth her mouth with wisdom , and in her tongue is the law of kindness . she talketh wisely and kindly with every body , and talks of kindness and love and mercy , and peaceableness . these are the lessons she inculcates every where , she talks according to that law , as the rule : and of that law as the subject of her talk . study to be quiet , 1 thess. 4. 11. forecast for it , to give no occasion of disquiet , and to be armed and fortified against occasions that will be given . true friendship requires patience : there is no man in whom i shall not mislike somewhat , and who may not mislike somewhat in me ; bp. hall. go then and build thy walls by these helps , and the lord be with you . object . 1. would you have us tame fools , and let folks abuse us , and not let them know that we can understand what they do , and that they have not fools to deal with ? answ. and will nothing serve but you must make your selves fools that you may not be accounted fools ; beware of the standard you judge a fool by ; god's is one , and man's is another ; you count him a fool and a mean spirited man that doth not resent every injury ; god judges him a wise man that doth pass by such things as below his notice , or being so much as moved by them . when one had strucken cato in the dark bath , and he that did it , not knowing who he was , afterwards offered satisfaction ; he answered , that he did not remember that he was strucken . melius putavit ( saith seneca ) non agnoscere , quam ignoscere . he thought it better not to know it , than to forgive it . and readier and cheaper it is . he is a man of understanding that is of an excellent ( aliàs cool ) spirit , prov. 17. 27. you count him a weak man that doth not quickly take fire at a provocation : god saith he is a great man , and a mighty conqueror , that overcometh himself , prov. 16. 32. you think it a disgrace , and god says its a man's glory to pass by a transgression , prov. 19. 11. it is the greatest honour and gallantry that can be to be above abuses . ille ingens animus & verus estimator sui , qui non vindicat injurias quia non sentit , sen. he is the great mind and the true valuer of himself , that doth not revenge injuries , because he doth not feel them . it is the part of a great mind to despise injuries . it is the most disgraceful revenge ( says seneca ) when a man seems not worthy from whom one should seek revenge . the noble soul scorns to take revenge . i remember a story of a great minister of state ( a cardinal of mean extraction , but of great parts ) in spain , when a duke in great heat sent a priest to revile him with his birth and pride , and some threatnings withal ; and when the priest kneel'd down , and begg'd pardon for bringing the message ; the cardinal umov'd , said , go back to thy master , whom thou shalt find repenting the foolish words which thou hast delivered . and so he did ; for he was angry at the priest that he was so ready to go , and at all about him , that they had not hindered him in his present passion , from sending such a message . and they were soon after reconciled . the numbring of the transgressions you have for christ's sake , and religions sake passed by , are as so many trophes and marks of honour as atchievements of the grace of christ in you . never talk of injuries you have received , but what injuries you have christianly born , and bravely despised and passed by . learn well the preacher's counsel , prov. 26. 4 , 5. answer not a fool according to his folly , least thou also be like unto him , [ as foolish and mad as he ] and if you must answer him , or may answer him according to his folly , [ in the matter of his folly ] remember , 1. that it is for his sake to cure his error , and to prevent his self-conceitedness . and 2. you must not do it foolishly and passionately , but gravely and mildly , lest it attain not your end . a man may be forced sometimes for the love of truth to answer a fool , but he must look to the manner of doing it , lest he do more hurt than good by his answer , but nothing of self , or to vent his spleen , will be allowed as the cause of answering a fool. the instance of ruffling , as the objection pleads , is that of simeon and levi , gen. 34. 31. should be deal with our sister as with an harlot ? no , he ought not to have done so , but he married her upon your own terms , and should you have dissembled at that rate as you have done , and murther a whole city , for the abuse of one unwary young woman , &c. you think it was bravely done to avenge your religion in the horrid abuse of it ? but see how this is remembred by god ? in the prophetick blessing of the tribes , they are cursed , and their posterity branded for this outrage , gen 49. 5 , 6. object . 2. sure this is no such great sin to make such a stir about to be a little angry , can be no such great matter . answ. 1. there may be a great difference in the case , and in the person ; as , 1. to be rarely angry , 2. to be soon appeased , 3. to be troubled for it , and to repent of it , &c. may mitigate much . but 2dly , as it ordinarily prevails it is a great sin . doth christ for nothing say that he that is angry with his brother rashly , is in so much danger ? and is it nothing that moses , 1. the meekest man of all the earth , and 2. was greatly provoked , and spake unadvisedly with his lips , and 3. was so severely punished for it . and even slighty efforts of it are oft great sorrow to some souls , and is it nothing to you ? object . 3. it is my nature ; i have not the felicity of such a temper as some have ; i am naturally hot and passionate . answ. 1. so some are naturally lustful and gustful ; but will this excuse acts of uncleanness & filthy gormondising . 2. what is grace for but to correct and relieve nature ; let it suffice for unregenerate men to be children of wrath ; eph. 2. 3. actively as well as passively ; but let not the regenerate talk at that rate . are ye carnal , and will ye walk like men ? 1 cor. 3. 3. in some of your transports , what could the vilest carnal wretch speak or do worse ? and if persisted in , take heed lest you prove your self unrenewed , after all , and for all your professions , your holy religion will not allow allowed anger , you have not so learn'd christ , eph. 4. 24. and it reaches to all that follows , as well as to what went before , and so pursuant of that , you are to put away all bitterness and wrath , &c. ver . 31. it is the victory and triumph of grace to change mens natural tempers . 3. men have had help in this case . it is said of beza , that he was naturally passionate , but he had got such victory over it , that it passed into a proverb , that beza had no gall. and judge hales would say , that of himself he was inclined to be passionate , but unless he had said it of himself , no body could in the least have thought it by him , he had such an absolute command of himself in all his converse , that nothing like passion was to be seen . it is what hath been cured , and if thou be willing , why not in thee ? object . 4. but i am so accustomed to it , i cannot help it . answ. 1. your being accustomed to it , will not make it no sin , if it be a sin . 2. it will be no excuse nor plea against judgment in the case ; no more than for a thief to plead i cannot help it , for i have always used it , the greater the malefactor ; and in this case it will be no better . 3. true christians have new work , and new conversions ( in some particulars ) as long as they live . and this of being as a little child , against envy , pride , and passion may claim a considerable part in a christian's progress : matth. 18. 3 , 4. the spirit that is in us lusteth to envy , [ and so to pride and revengefulness ] but he gives more grace to overcome these most rooted lustings , james 4. 5 , 6. 4. some christians have made conscience of striving in this case , notwithstanding their nature and custom , and have had help and great comfort . object . 5. but i have more than ordinary provocation . answ. 1. to be patient unprovoked is no patience , what thank have ye ? 1 pet. 2. 18. the devil ( ye say ) is good if he be pleased . 2. here is the truth and exercise of grace , to be meek when provoked , and herein you imitate christ jesus , 1 pet. 2. 23. who when he was reviled , reviled not again , and when he suffered he threatned not , [ what he would do at them , or what god would do to them in his cause ] but committed himself to him that judgeth righteously . flesh and blood cannot bear such affronts you will say ; but ( as one says ) i have not flesh and blood to deal-with , for flesh and blood shall not enter into the kingdom of god ; i hope , i speak to believers , to whom the prophet speaks , isa. 51. 7. hearken to me ye that know righteousness , and in whose heart is my law . such as these will govern themselves , and keep their anger down . 3. if you take no care to moderate anger when provoked , you will be angry when unproked , or but lightly provoked . and angry people , if they dare be angry , and use to be angry , it is too usual with them to be so , when they have little or no cause at all . 4. it must be a great provocation indeed that will excuse wrath without bounds at any time . the ass kicks you , and you kick the ass again . object . 6. but i have ungodly relations that i cannot flee from , they are a constant eye-sore and provocation unto me , i cannot forbear . answ. 1. such cases should be constant exercise of christian patience , and not of carnal passion . 2. doth anger mend them , or not make them worse ? a good medicine will not go down when scalding-hot . angry reproofs ( says mr. dod ) are scalding potions , they might do good , if not too hot to be taken . 3. you may be grieved at their sin , and pity them , and pray for them , and not fret and vex and rail at them . 4. you may find some sin of your own , that had a hand in this trouble , if you have indulged the child , when you should have bended him , his stubbornness and rebellion is a punishment for your sin towards him . and it is seldom that any can carry so undutifully and ungratefully towards you , but your heart will tell you you have carried it worse towards god. mend your self , and 1. this may be a means of their mending , or 2. at least a help to you to bear it better . 5. but if they are irreclaimable , why should you destroy your own comfort , or fall upon your self for their wickedness ? were it not more rational to leave them unto god , and preserve your own city as well as you can ? resolving ( as once a grieved father said to me ) that he would not hence forward lay that to his heart , which his son cast at his heels . object . 7. but i am old and sickly and full of infirmities , and this makes me peevish . answ. 1. i would have others for their own ease , and in conscience of their duty , to take it so . and to give all manner of allowance to persons in these circumstances ; and to exercise unwearied patience and forbearance and pity towards them , considering that for ought you know , some may have the like trouble and exercise with you . yet 2. one would think that old age should teach you better , and that you should have had enough of the folly and vanity of this sin , so as not to admit it after all the sorrow it hath cost you . but 3. it is the most unseasonable now of any time , when the lord's hand is upon you , and you have so much need of his pity towards you , for you then to be quarrelling with all about you is very unsutable . it is just as if a child , when his father is beating him , should be fighting with the servant ; a parent would whip again in such a case . if your spirit were broken and humbled to god under affliction , it would make you calm , and not cross towards all about you . it concerns me ( may one say in such circumstances ) to be so taken up with making my peace with god , that i might have little heart to indulge any difference with any other . david in a sense of his affliction from god for his sin , was calm and merciful to shimei , that did most wickedly abuse him , 2 sam. 16. 11. how much more with the rod on thy back shouldst thou be calm with them that do all they can to please thee , which oft is thy case ; but very unbecoming it is to be cross , where you should be thankful , and especially when the hand of god is upon thee . to conclude , it is not any one particular person that has been aimed at in this discourse ; it were well for us , and would be better with us , if but one or two were guilty this way ; but it is a prevailing and noted sin , and charged upon professors , not only poor women , but men too ; but if any think themselves hurt hereby , it is a sad sign they are sadly guilty , and that they love the sin ( which is sad'st of all ) and would not have it spoken against . at this rate we must speak against no sin , for some or other in the congregation is guilty of it . but how must you be cured , and others warned , if your sin must not be named ? i am sorry if any have been uneasie under this subject for their own sakes : but see ( says a worthy man ) the sad condition of god's ministers , if they preach generals , o he is a good man ; but if he come to preach particularly , and to come home to the conscience , then he is a railer , &c. the brighter the sun shines , the more afflicting to a sore eye . the lawyers were content to hear christ speak against the scribes and pharisees , but when something came that reach't them , they wince at it , and very perversly are aggrieved , luke 11. 45 , 46. master , thus saying thou reproachest us also . why who are ye ? that we must be so cautious lest we touch your freehold ? and it is observable , that he doth not say , thou reprovest us , but thou reproachest us . jer. 6. 10. the word of the lord is to them a reproach ; they take themselves affronted , and exposed , and abused , when their sin is spoken against ; they cannot bear close dealing , they take no delight in such things . but see what they get by it ; our saviour falls directly upon the lawyers , and gives them woe 's of their own , wo unto you also ye lawyers . we may sometimes come close and hit you , when we know nothing of it , and if it anger you ( as oft close work has that effect ) and you take yourselves reproached . i tell you , when we know it touches , we shall say the more of it , for now we know it is needed , and do not expect , tho' we have done with this subject , that we will ever have done with anger , till you leave it . but alas , alas , there are two many concerned for any one to be offended that they are particularized . but what a mercy would it be , if many might be humbled instead of angered : ministers aim , and satisfaction should not be the praise , but the profit of the hearers . if there might be many cast down in their own eyes , in a sense of their sin and guilt in this thing , it would be more than applause unto us . and i should account success in this discourse , to a general lessening of this sin , worth all my labour , and worth coming into the world for . and i shall have cause to be grieved , and greatly humbled , if after all this , any one that professes religion should persist in unbounded and unbridled wrath , so as to be noted for a person extravagant this way , to the dishonour of religion , much more that they should be unashamed of such disgraceful transports , so as to report themselves how they have let fly towards any this way ; an atchievement that pleases none but the devil : and to have passed by such occasions with meekness and patience and holy silence , would be matter of more true glory and peace to thy own soul whoever thou art . take heed to your spirits , repair your walls , keep up your watch , mount your guards , and study to be quiet . let the meeek seek meekness zeph 2. 3. that the peace of god may rule in our hearts , that we may learn of christ to be meek and lowly in heart , that we may find rest to our souls . that we may study to have quiet hearts and quiet houses , that god may continue to make us a quiet habitation . isa. 33. 20. and we may be under the proper qualification for heaven , that land of quietness , and peace , and love , never to have end. amen . finis . notes, typically marginal, from the original text notes for div a70719-e150 act for the better observation of the lord's-day . an. 29 ca● . 2. 1677. notes for div a70719-e700 * lancashire . viz. mr. heywood's treatise , entituled , a family altar , now comeforth at the same time with this . notes for div a70719-e1340 fortior est qui se , quam qui fortissima vincit moenia . numb . 16. numb . 12. 3. exod. 32. 19 2 sam. 25. 1 sa. 20. 34. luke 9. 55. * you should rather hate anger , that occasions you to swear , than think to excuse swearing by being angry abominable . † in the fit of anger men care not what they say , true or false , and after oft to cure and mitigate the matter , they stick not falsly to represent the whole thing . prov. 23. 29. psal. 79. 1. zijm and ochim . frustra appellamur , christiani , nisi sumus imitatores christi . hebr. 3. 12. 12. 15. hebr. 11. 33 , 34. psal. 130. 3. non vis iracundus esse , ne sis curiosum . sen. he that is inquisitive is oft vexed . isa. 43. 25. eph. 4. 32. ezek. 18. 22 facilius est excludere perniciosa quam regere , & non admittere , quam admissa moderari — nam cum intravit hostis , & portis se intulit , modum à captivis non accipit . sen. dr. parker in his continuation of his ecclesiastical polity , p. 695. hath this severe reflection . — some men will pray with the ardours of an angel , love god with raptures of joy and delight , be transported . with deep and pathetick devotions , talk of nothing but the unspeakable pleasures of communion with the lord jesus , be ravisht with devout and seraphick meditations of heaven ; and like the blest spirits there , seem to relish nothing but spiritual delights and entertainments : who when they return from their transfiguration , to their ordinary converse with men , are churlish as a cynick , passionate as an angry wash , envious as a studious dunce , and insolent as a female tyrant ; proud and haughty in their deportment ; peevish , petulant , and self-will'd , impatient of contradiction , implacable in their anger , rude and imperious in all their conversation , and made up of nothing but pride , malice , and peevishness . [ a book not at all liked by judge hales , in the design of it ; but if my adversary will write a book ( if he say nothing but true ) surely i would take it upon my shoulder , &c. job 31. 35 , 36. so ] pudet haec opprobria nobis , & dici potuisse , & non potuisse refelli . josh. 22. 31 , 33. spernere mundum spernere nullum , spernere sese , spernere se sperni , quatuor ista b●a●t . veritas luceus amatur , redarguens odio habetur . docente te in ecclesin , non clamor populi , sed gemitus suscitetur , lachrymae auditorum tuae laudes sunt . hier. the carnality of religious contention in two sermons preach'd at the merchant's lecture in broadstreet / by john howe ... howe, john, 1630-1705. 1693 approx. 151 kb of xml-encoded text transcribed from 65 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44671 wing h3019 estc r1703 12956719 ocm 12956719 96046 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. a44671) transcribed from: (early english books online ; image set 96046) images scanned from microfilm: (early english books, 1641-1700 ; 535:11) the carnality of religious contention in two sermons preach'd at the merchant's lecture in broadstreet / by john howe ... howe, john, 1630-1705. xxxiv, 88 p. printed by j. a. for tho. parkhurt ..., london : 1693. reproduction of original in thomason collection, 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 church controversies -sermons. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 emma (leeson) huber sampled and proofread 2004-11 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the carnality of religious contention . in two sermons preach'd at the merchant's lecture in broadstreet . by john howe , minister of the gospel . london , printed by j. a. for tho. parkhurst at the bible and three crowns at the lower end of cheap-side near mercer's chappel . 1693. the preface to the readers . this title no body can think is meant to condemn all contention about matters of religion as carnal ; but since there is too much which is apparently so , it only signifies it to be the design of the following discourse to shew what contention that is , and when , or in what case , tho' it hath religion for it's object , it may not have it for it's principle , but that very frequently , the lust of the flesh hides it self under that specious name . and to shew wherein , while it affects to hide , yet unawares it discovers it self in the management of affairs of that sacred kind . thus it often really is ; and then is that noble cause as ignobly served , as when ( according to that fathers observation ) a man proves to be unfaithful even for the faith , and sacrilegious for religion . vvhen in one place ( jude 3. ) christians are exhorted to contend earnestly for the faith ; and in another , ( 2 tim. 2. 24. ) we are told the servant of the lord must not strive ; 't is plain there is a contention for religion , which is a duty , and there is a contention , even concerning religion too , which is a sin. and that sin the apostle in this context , out of which our discourse arises , doth deservedly expose by the name of flesh , and of the lust , or of the works thereof ; such as wrath , variance , envy , hatred , &c. vvhence it is easie to collect in what sense it is said in the mentioned place , the servant of the lord must not strive , viz. as that striving excludes the gentleness , the aptness to instruct , and the patience , which are in the same place enjoyned , where that striving is forbidden . and from thence it is equally easie to collect too , in what sense we ought to contend for the faith earnestly , i. e. with all that earnestness which will consist with these , not with such as excludes them . as earnestly as you will , but with a sedate mind , full of charity , candour , kindness and benignity towards them we strive with . we ought , we see ( in the mentioned place ) to be patient towards all men. towards fellow-christians there should certainly be a more peculiar brotherly-kindness . the difference is very great , and most discernable in the effects between the churches contention against enemies without it , and contentions within it self . the former unite it the more , increase it's strength and vigour . the latter divide and enfeeble it . as to those of this latter kind , nothing is more evident , or deserves to be more considered , than that as the christian church hath grown more carnal , it hath grown more contentious , and as more contentious , still more and more carnal . the savour hath been lost of the great things of the gospel , which have less matter in them of dispute or doubt , but which only did afford proper nutriment to the life of godliness , and it hath diverted to lesser things , ( or invented such as were , otherwise , none at all ) about which the contentious , disputative genius might employ , and wherewith it might entertain , feed and satiate it self . thereby hath it grown strong and vigorous , and acquir'd the power to transform the church from a spiritual society , enliven'd , acted and govern'd by the spirit of christ , into a meer carnal thing , like the rest of the world. carnality hath become , and long been in it a governing principle , and hath torn it into god-knows-how-many fragments and parties ; each of which will now be the church , inclose it self within it's own peculiar limits , exclusive of all the rest , claim and appropriate to it self the rights and priviledges which belong to the christian church in common , yea , and even christ himself , as if he were to be so inclos'd or confin'd : and hence is it said , lo here is christ , or there he is , till he is scarce to be found any where ; but as , through merciful indulgence , overlooking our sinful eollies , he is pleased to afford some tokens of his presence both here and there . yet also how manifest are the tokens of his displeasure and retirement ! and how few will apprehend and consider the true cause ! i will now adventure to offer these things to serious consideration . 1. whether for any party of christians to make unto it self other limits of communion than christ hath made , and hedge up it self within those limits , excluding those whom christ would admit , and admitting those whom he would exclude , be not in it self a real sin ? when i say , [ make to it self ] this more peculiarly concerns those who form their own communions , having nothing herein impos'd upon them by civil authority . let others censure themselves as they see cause . they have an holy table among them , the symbol of their communion with one another in the lord. i would ask whose is this table ? is it the table of this or that man ? or party of men ? or is it the lord's table ? then certainly it ought to be free to his guests , and appropriate to them . and who should dare to invite others , or forbid these ? 2. if it be a sin , is it not an hainous one ? this will best be understood by considering what his limits are . nothing seems plainer than that it was his mind christianity it self should measure the communion of christians , as such : visible christianity their visible communion . it will here then be enquired , ( as in all reason it should ) what christianity is . and if it be , every one will understand the enquiry concerning that , as they would concerning any thing else , what is it's essence ? or what are it's essentials , or wherein doth it consist ? not what are all the several accidents it may admit of ? as you would do , if it were enquired , what is humanity ? now here it will be readily acknowledged that christianity ( as all things else that are of moral consideration ) must be estimated more principally by it's end , and that it 's final reference is not to this world , but to the world to come , and to an happy state there . and that , considering the miserable state wherein it finds the souls of men here , and the greater misery they are hereafter liable to , it must design their present recovery , and finally , their eternal salvation . that in order hereto it must propound to men some things necessary to be believed , some things necessary to be done . and that both must intend the making of them good in order to the making them happy , or the saving of them from eternal misery . that both are sufficiently propounded by the kind and great author of this constitution , christ himself , in his word or gospel . yhat this gospel , besides many incidental things , expresly represents some things as of absolute necessity to salvation , by which are settled the very terms of life and death , unto sinners , and as a principal , most comprehensive , and most fundamental thing to all the rest , requires men's resigning and subjecting themselves unto him ; or putting themselves by solemn covenant into his hands , or under his conduct , to be by him brought to god , and made finally happy in him . whatsoever therefore is of absolute necessity to this end is essential to christianity . christians then are a sort of men tending to god and blessedness under the conduct of christ , to whom they have by covenant devoted themselves , and to god in him . visible christians are such as are in this visible tendency , with their children , yet in minority , and not capable of making an understanding profession themselves . such as have arrived to that capacity are no longer to be considered in their parents , but a part by themselves . they that have been sufficiently instructed in the principles of the christian religion , that have devoted themselves to god in christ , and live in their general course conformably to his holy rules , are visible personal covenanters . 't is plainly the mind of christ , that those be receiv'd into that plenary communion which belongs to the christian state ; and particularly , unto that sacred rite which is the communion of his body and blood , and wherein the new testament or covenant hath it's solemn obligation , and wherein as foederati , or persons in covenant , they have more express communion with him , and one another . they that are yet unacquainted with the most necessary things of christian religion , are to he held as cateohumens , under instruction , if they be willing . they that live licentiously in the state of penitents , till they give that proof of their serious repentance , as that their profession thereof appear not to be slight and ludicrous . they that refuse to learn , or be reform'd ; that live in open hostility against the known laws of christ , are not visible christians , are not visibly in the way of salvation . visible subjection and visible rebellion are inconsistencies . if therefore any society of men , professedly christian , do make other limits of their communion ; admitting those that christ's rule excludes , excluding them whom it would admit ; especially , if the alteration be , not only by the making those things necessary which he hath not revealed or enjoyned as necessary , but which he hath not revealed or enjoyned at all ; and so is not only to add to christian religion taken at large , but even to it's essentials : this is substantially to change the evangelical covenant , to make it another thing , to break christ's constitution , and set up another . if they be little things only that we add , we must know there is nihil minimum in religion . what , if as little as they are , many think them sinful , and are thereby thrown off from our communion ! the less they are , the greater the sin to make them necessary , to hang so great things upon them ! break the churches peace and vnity by them , and of them to make a new gospel , new terms of life and death , a new way to heaven . and is , as much as in us lies , to make things of highest necessity , depend not only upon things of no necessity , but that are , in our religion , perfect nullities , not having any place there at all . and thereupon is , in effect to say , if you will not take christianity with these additions of ours , you shall not be christians ; you shall have no christian ordinances , no christian worship ; we will as far as in us is , exclude you heaven it self , and all means of salvation . and upon the same ground upon which they may be excluded one communion by such arbitrary , devised measures , they may be excluded another also , and be received no where . and if their measures differ , they all exclude one another ; and hence , so many churches , so many christendoms . if this be sinful , it is sin of the deepest die. whereas the holy scriptures speak with such severity as we know they do , of the altering of man's landmarks , what may me think of altering god's ! and the sin is still the greater , if the things of highest necessity are overlook'd in the mean time as trisles , tything of mint is stood upon , but judgment , faith , mercy , and the love of god pass'd over , ( as matth. 23. 23. luke 11. 42. ) infidels pour'd in upon the church ! wolves and bears under the name of sheep , and the lambs of christ , ( which he requires to be fed ) thrown out into the wilderness ! 3. but if we suppose it a sin , and so hainous a one , how far doth the guilt of it spread ! how few among the several sorts and parties of christians are innocent , if the measures of their several communions were brought under just and severe examination ! how sew that lay their communions open to visible christians as such , excluding none of whatsoever denomination , nor receiving any that by christian rational estimate cannot be judged such . 4. how few that consider this as the provoking cause of christ's being so much a stranger to the christian church ! and how little is it to be hoped we shall ever see good days till this wasting evil be redress'd ! or that our glorious-redeemer , who is head of all things to the church , should ever own it by visible favours , should protect , cherish , enlarge it , or make it spread in the world , ( and how little it is naturally in any probability of doing so ) or that he should treat it as his , while it is so little it ' self , and so little one . in the present ( most deplorable ) state of things , private , ( that is carnal ) interest is the thing every where designed , by one party , and another . and by wishing the prosperity of the church , or endeavouring it , is only meant seeking the prosperity of our own party . so that there can be no united prayers , nor joynt endeavours for any truly common good ; but what seems desirable to some , is dreaded and deprecated by all the rest . thus for thirteen or fourteen hundred years hath the church been gradually growing a multiform , mangled , shatter'd , and most deformed thing ; broken and parcell'd into no body knows how many several sorts of communions . the measures whereof how strangely alien have they been from those which were genuine and primitive , i. e. from substantial christianity , and the things that must concurr to make up that . instead of sound knowledge of the few , clear , and great things of religion , a great many doubtful opinions ; the taking one side in a disputed point ; the determination of a logical question , understanding , or saying one understands ( whether we do or no ) a metaphysical nicety ; and sometimes professing to believe somewhat that scripture never said , or shews it self never to have meant , and that is most manifestly contrary to all reason and common sense . instead of reverent , decent , grave , worship ; affected , scenial , ludicrous formalities , uncouth gesticulations , disguised countenances , with i know not what empty shews of a forced and feigned devotion ; which things also were to serve instead of orderly , unreprovable conversation , of serving god , and of doing good to other men ; and to expiate the crimes of a very bad one , to make amends , and atone for the lewdest , the most licentious , and most misehievous practices . in summe ; not only are things most alien from real christianity added to it , but substituted in the room of it , and preferr'd before it . yea and things most destructive of it , indulged and magnify'd in opposition to it . this is too generally the state of the carnalized christian church . and never were there more fervent contentions among all sorts , whose notions , opinions , modes , and forms are to be preferr'd . the word of god tells us that to be carnally minded is death . these contests seem therefore to express great solicitude how most neatly to adorn a carkass , or at best how with greatest art and curiosity to trim , and apparel gorgeously , a languishing man , in the feared approaches of death , instead of endeavouring to save his life . but if any endeavour to that purpose were yet to be used ; what should it be ? that any man should go about to propose to the christian church , were both presumptuous , and hopeless . we can only speak our wishes , to men , and offer them in solemn supplications to god. and it were an happy omen , if good men could once agree what , in particular , to pray for ; it being out of question that such men , would not be guilty of so much hypocrisie , as to their uttermost , not seriously to endeavour , what they durst adventure , and thought it necessary to make the subject of their prayers . and one would think it should not be difficult to men of sincere minds , upon serious consideration of the present sad state of things , not only in general to pray for the true spiritual welfare of the church of christ in the world ; but so far to be particular , as to pray in order thereto , that it may be more entirely one. we are told there is one body , and one spirit . that the spirit , is but one , we are sure is true in fact ; and so we are that the body animated by that spirit , as it is such , can be but one also . but the apostles business in that place , is not merely to assert such an union , as there already was , but also to perswade to such a one as there yet was not ; i. e. that it might be more entire , and compleat than hitherto it was ; and that such an unity might be preserved in the bond of peace ; and this is order to its growth to the measure of the stature of a perfect man in christ : implying plainly enough that the less it was one , the less it would grow . which also is sufficiently evident in it self . for it is first plain in the nature of the thing , that by how much it is more divided and multiform , it will appear the less considerable in the world , and so be less apt to attract , and draw in others . yea , and its appearance and aspect will not only be less inviting and attractive ; but it will be offensive , and create prejudices in the minds of men against christianity it self . which appears the plain meaning of that petition of our blessed lord , when he was leaving the world , john 17. 21. that they all might be one , as thou father art in me , and i in thee , that they also may be one in us , that the world may believe that thou hast sent me . implying manifestly , that if they did not appear one , it would strongly tempt the world to infidelity . vvhereupon all good men have a mighty inducement to unite in this request ; for more entire visible oneness in the christian church , not only from the example of our lord leading them in this request , but from the reason also by which he enforces it , that otherwise the rest of the world must be confirmed and obdured in their infidelity . who sees not therefore that the christian interest is naturally obstructed in it's extensive growth by the visible disunion of the christian community ? ( for it can scarce admit to be called a society in it's present torn and shatter'd state . ) and again , it's divisions being ( as they cannot be other , than ) criminal , the effect of indulged carnality , and designed to serve the carnal interest of this or that party , in opposition to the rest ; they hereby not only offend and give scandal to the world , who thereupon discern nothing of peculiar excellency in the christian profession , when under it they see men driving but such low designs , as they themselves ( more honestly ) do without any such vail ; but they offend the spirit of christ too , who , thereupon , in great degrees , withdraws it self ; not totally , which could not consist with the promise , [ i am with you always , unto the end of the world ; ] but unto such degrees as shall testifie displeasure . and hence is the growth of the church obstructed , not only naturally , but penally too . whence it is most evident , that they cannot with judgment pray for the spiritual welfare of the church of christ , who pray not for it's vnion ; nor with sincerity , who to their uttermost endeavour it not also . nor can there be true seriousness , in so much , but the consideration must ensue , what course is most likely to serve so desireable an end . and since necessary things are most plain , and less liable 〈◊〉 dispute and doubt ; and it is matter of fact , obvious to every observing eye , that the disceptations and divisions in the christian church , which are , and have been , from age to age , do for the most part arise from the addition of unnecessary things to it , which belong not to it's constitution ; and which while some think lawful only , and , at best , but an ornament to it , others think sinful and a deformity ; it cannot hence but appear a thing much to be desired , and endeavoured , that these occasions of offence and division might cease , and be removed . which even they that think such additions , to be , for the matter of them lawful , might yet see reason enough to desire and to endeavour should be taken away ; yea , though they apprehend them of some use ; it being so manifest that the hurt which accrues by them is unspeakably more . and besides , one would think it should not be unapprehensible to any man that allows himself the free use of his thoughts , that though he should continue of the judgment , that such additions were in the matter of them lawful , yet the making them additional terms of christian communion must be highly sinful , as being the introduction of a new christianity . christian communion being of christians as such . but this amputation is , according to the present posture of men's minds all the christian world over , a thing equally to be desired and despaired of . as a general union therefore is , in the mean time . we cannot unite with them who insist upon terms of union that we judge unlawful , in those things . for those that insist upon terms that we think not simply unlawful , while yet they are different , in several christian societies ; we cannot , therein , unite with any ; but we must , for ought we know , divide from as many . that only which the present state of things admits of , is , that we keep our selves united in mind and spirit with all serious christians , in the plain and necessary things wherein they all agree : that we preserve in our own spirits a resolved unaddictedness to any party , in the things wherein they differ . that for actual and local communion ( which we cannot have with all the christians in the world , and can have comparatively but with a few ) we joyn with them that come nearest us , i. e. that we judge come nearest to our common rule . that ( as some means hereto ) we especially labour to center in some such scheme of doctrinals , as for which all these profess to have a common reverence ; that while our union cannot as yet be so extensive as it ought , it may be as extensive as we can ; that the gospel be not hindered , and that our ministry may be the more successful and profitable to the promoting of the common salvation , among those that attend upon it . such schemes or collections of doctrines , reduced into an order ( as gold formed into a vessel , whereas truth , as it lies in the holy scriptures is as gold in the mass ) may be of use ( as they have always been used in the church in all ages ) more distinctly to inform others concerning our sentiments ( tho' the use is less , that after thorough search and enquiry they can be of to one self ) provided , they be avowed to be lookt upon , but as a mensura mensurata , reserving unto the scriptures the honour of being the only mensura mensurans ; and so that we only own them as agreeable to the scriptures . and again , that we declare we take them to be agreeable thereto in the main , or for substance , without attributing a sacredness to the very words of a meer humane composition ; which indeed we cannot attribute to the words used in the translation of the bible it self . and that for the things we believe them with a degree of assent proportionable to their greater or less evidence . this , through the blessing of god , such as have used a sincere and ingenuous freedom with one another , have found an effectual expedient to deliver their minds from mutual doubt , concerning each other , that because of some different modes of expressing their sentiments , they held very different opinions , which they have found to be a mistake on one hand and the other ; and have given and received satisfaction , they intended nothing that ought to be reckoned into the account of socinian , pelagian , popish , arminian or antinomian errours . that fraudulent and unjust way of making the estimate , being justly exploded , that whosoever shall in some things that touch not the main points of difference , say as some other of these do , must therefore be of their minds thorough-out . vvhich rule of judging would make any christian be taken for a jew , a mahometan , or a pagan . there being no intelligent christian , but must say many things that they do . but it is to be hoped this engine of the devil 's is by the mercy of god broken , so as that the people shall be no more frighted from attending to the ministry of such ( be their denomination what it will ) as use apt and proper methods to awaken , convince and save souls , by being told they are antinomians or arminians , &c. it being upon enquiry found , that persons so and so charged , by the rash folly of some that understand nothing of the difference , besides the different sound of those odious names , do really detest the doctrines imputed to them . and that furthermore , while we look upon an agreement therein as a sufficient character of one sound in the faith , we do not profess to reckon every one of the things therein contained ( without distinguishing their importance ) necessary to that purpose . and do never intend our communion shall be limited by other bounds than only an agreement in those things for doctrinals , which we take to be of such importance and necessity , as without the belief whereof a man cannot be a sincere christian. which cercainly cannot but be a very few , less-disputed things , among them that profess to believe the divine authority of the scriptures , and that will allow them to be interpreted according to the ordinary ways of interpreting other writings . that for matters of practice in the worship of god , we be satisfy'd , not to be obliged to do things , which we think unlawful our selves , without entertaining the least surmise , but that many good men may judge some things lawful that we do not , and may practise accordingly . that we always keep our selves in a prepared temper of spirit to receive further information about doubtful things . that we cherish in our souls an universal sincere love to christians as such ; and to men as men. that we stud●ously endeavour in our several stations 〈◊〉 doing the most general good we can . and that our whole design do termina●● 〈◊〉 what , so far as we can succeed 〈◊〉 it , must be acknowledged by all good men to be a real service to the church of christ , by gathering into it as many as we can , considering it as made up of persons that with judgment , and in practice own the very substance of christian religion . vvith such dispositions of mind as these we shall , in this divided state of the christian church , be innocent of the sinful evil of its divisions , and keep as much as in us is , the unity of the spirit in the bond of peace . and do we yet entertain in our minds any hope that the christian religion shall spread , and be more generally propagated through the world ? or do we desire it should ? or do we dread that it should not , through our default ? let us then look back to the years of ancient time , and consider what it was when it grew and encreased mightily ; when without other advantages than it 's own self-recommending excellency , it every where made it 's own way , subdu'd nations , proselyted enemies , defy'd the most fervent oppositions and persecutions ; when the professors and preachers of it triumph'd over martyrdoms , the fierceness and fury of wild beasts , and flames , overcame by the blood of jesus , and the word of his testimony , not loving their lives unto the death . vvhen as pliny writing to trajan in favour of the christians , intimates to him , they were every where so encreas'd both in cities and countreys , that the ( pagan ) temples had lain almost quite desolate , and that there had scarce been any to buy off their sacrifices . vvhen ( about an hundred years after ) tertullian representing in apology for them , their peaceableness , and how easie it were , otherwise , to them to relieve themselves of their sufferings , says they were become so numerous in the empire , that if it were possible to them to withdraw themselves into some remote , obscure place , they who were left would even tremble at their own solitude . christianity was then all life and spirit . the christian church in those dayes flourisht in purity , power , and vigour . but when for the space of about three hundred years together it had enjoy'd the protection and benignity of christian emperors ; and was hereby become wanton , lost in carnality , not content with it self , and its own native comeliness , but affected to shine in a borrowed lustre and ornature , when ( as harlots are wont ) it began to paint , to be fond of gay attire , and devise things for deckings to it self most alien from its original state and constitution ( and which afterwards became the matter of bloody contentions , and cruelties ) when it grew ambitious of secular pomp , splendor , grandeur , and power , then was it so far forsaken of god , and his spirit , that within a very few years after boniface the third had obtained of the emperor phocas the title of universal bishop , whereby popish tyranny and superstition became more fully regnant in the church , ( i. e. within less than twenty years ) began the senseless delusion of mahometanism to spring up without the church ; and assisted by the incredible accession of force , and arms , came at length to prevail against it ( now gradually sinking more and more into vice and ignorance ) unto that degree , that in process of time , what christianity had gained from paganism , it lost in a great measure , unto mahometanism ; so that in several parts of christendom , where were reckon'd thirty christians for one pagan , there came to be thirty mahometans for one christian. and how next to unchristian the christian world is , in the nearer countries ( very generally protestant as well as popish ) is too well known ; and in the remoter divers writers inform us . let it now therefore be considered for how many sad centuries of years christianity hath been at an amazing stand ! got no ground upon the whole , but rather lost much . is this the religion which so early , by its own native light and power conquered so many nations , and which we expect to be the religion of the world ! who that understands this , would not with deepest concern , and anxiety of spirit , enquire into the cause ! and what cause can be so obvious to our enquiry , as a luxurious , and a contentious carnality ; which both go together , and which have enfeebled , dispirited , and lost its self-diffusing life and strength ? what we cannot remedy , let us at least see , and lament ! and let us supplicate more earnestly for the effusions of that holy spirit , which alone can give remedy to our distempers , and overcome the lusts of the flesh , of whatsoever kind , and restore christian religion to it self , and make the christian name great in the world. for can it content us that christianity should appear , and be counted a mean , a weak , and even a ludicrous thing ? that the son of god should have descended , and come down into our world ! have put on man ! have dy'd upon a cross ! have ascended that he might fill all things ! diffuse spirit , light and life thorough the world ! have appointed prophets , apostles , pastors and teachers for the publishing his everlasting gospel ; and at length leave men , even where the christian name and profession doth obtain , no better men generally than he found them ! distinguisht only from the rest of the world , by certain peculiar notions , and by some different rites of worship ; otherwise as flagitious , as sensual , as impious towards god , as full of wrath , hatred , malice and mischievous design towards one another , as any pagans or infidels ever were ! and yet that they should expect to be saved , only because they are callest christian ! what a representation of christian religion is this ? and thus it will be reckon'd of , 'till it come to be understood more generally , and more openly avow'd , that christianity is not only a system of doctrines ( and those reducible within a little compass ) but of precepts also , not concerning the modes of worship only , but men's ordinary practice , and that not only respect their external actions , but which are designed to regulate and reform their minds and spirits , and do lay their first obligation there , must subdue their inordinate appetites and passions , render them holy and harmless , the sons of god , shining as lights , holding forth the word of life , &c. the whole frame of the christian institution being animated by the divine spirit , into whose name we are baptiz'd ( as well as into that of the father and the son ) and which will be given where he is sought for , and not affronted . let this be taken for christianity and avow'd to be so , and seriously endeavoured to be propagated as such , and it will not always be put to vye ( but as upon equal terms ) with mahometanism , judaism , paganism , meer deism , or whatsoever else shall exalt it self into a competition with it . and let whatsoever comes not within this compass , or is not truly and primitively christian , be resected and cut off from it , and so it will appear an entire self-agreeable thing ; and the christian church be but one. while it is not so , it will be the business and design of the most , only to promote the interest of this or that party . and if their sense were put into plain words , this it would be , i am for [ my church ] or the church whereof i am , whatever becomes of the [ church of christ. ] and so will a zealous endeavour for so narrow an interest , as that of a divided party engage and engross all the intention of their minds , and their religion be summ'd up in contention , and such only as hath its root in that division which ( on the one side at least , and in great part too probably on both sides ) chiefly proceeds from meer carnality . and what is it but religious contention , for the most part , that hath fill'd the christian world with blood and ruines for many by past ages ? carnal contention , under this most specious pretence , as being conversant about spiritual or religious concernments , is the thing animadverted on ( tho' in gentler instances , as later occasions did require ) in the following sermons . it was little imagin'd when they were delivered from the pulpit , they should ever have been made more publick . i have in this publication of them partly yielded to the opinion of divers , who judg'd they might possibly be useful to more than those who heard them , and to them farther upon review . but have more comply'd with a sort of necessity laid upon me , by being told if they were not published by me , the thing would be done ( as it could ) from broken , mistaken , notes , without me . my own memorials and preparations were indeed imperfect enough , as it cannot but be in the case of one , so often in the week , engag'd in such work. i have , as i could , by my own recollection , and by such help as i have otherwise had , endeavoured a full account of what was spoken , and am very confident nothing material is omitted . ( some ingeminations or varied expressions of the same thing , that are pardonable , if not useful , to an hearer , but not so grateful , and less needful to a reader , i reckon not such . ) but divers passages ( tho' not distinct heads ) that were intended , but through want of time omitted , i have inserted in the places to which they did belong . wherein none can think there is any wrong done . i am sensible the introductive part should have been in some respects , otherwise methodiz'd . but i am content to let it go as it is , tho' i find , by the notes that were brought me , that some things were somewhat transpos'd ( otherwise than was intended ) in the delivery , from a memory , not the most faithful . if it do any good , it must be from the supply of the good spirit of god , which i admonish all you that read seriously to seek , and ask from him , who hath promised , thereupon , it shall be given . the very expectation whereof will prevent reading with a vain mind , or ill design , and the consequent danger of receiving hurt by what you read . your in our common lord , j. h. the carnality of religious contention . gal. v. xvi . this i say then , walk in the spirit , and ye shall not fulfil the lust of the flesh . the last time i spake to you from these words , having largely opened before the import of [ walking in the spirit , ] i undertook to shew you how the flesh here is to be understood , against the lusts whereof such walking in the spirit is the prescribed remedy . in the general you have been told , that flesh is here to be taken morally , and in that latitude , as to signifie all sorts of moral evil , or the general depravedness of our corrupt nature : for though sometimes in the moral acceptation the sense is limited ( as hath formerly been shewed ) to grosser sins , in contradistinction to more refined , as 2 cor. 7. 1. and 1 john 2. 16. yet sometimes also it is so far extended , as to signifie all sins , as col. 2. 11. compar'd with rom. 6. 6. and in this context it is plain the apostle comprehends sins of both these sorts under this one expression . but what particular evils he more especially intended here to censure and caution these galatian christians against , under this one name , cannot better be understood than by consulting this context it self ; in which , tho' we cannot say we have a full enumeration ; we have yet very many instances , of the carnalities against which this remedy is directed . some of them more gross , ( as we have told you they might be distinguished ) adultery , fornication , vncleanness , lasciviousness , idolatory , witchcraft , murther , drunkenness , revellings ; and some other that may seem more refined , not as having less , but only a more subtle malignity in them ; such as hatred , vartance , emulation , wrath , strife , seditions , heresies , envyings , &c. it may here be thought strange , that such sins as these should be animadverted upon in christian churches , ( as this epistle is inscribed to such , the churches of galatia , chap. 1. 2. ) so soon after the gospel was come among them , the apostle himself thought it strange ; for you find him wondring at it , chap. 1. 5. i marvel that you are so soon removed from him that called you into the grace of christ , to another gospel . yea , and after that , with the gospel , they had received the spirit too . for 't is said , chap. 3. 2 , 3. this only would i learn of you , received ye the spirit by the works of the law , or by the hearing of faith ? and are you so foolish , having begun in the spirit , do you think to be made perfect by the flesh ? we are therefore to consider wha● sort of persons and doctrines they were that had corrupted and depraved those churches ; and whereby it will be the more apprehensible by what kind of insinuations they so far prevailed : and we may collect , in very great part , what they were , from divers passages of this epistle it self ; and indeed , from this very context . some would have us think the persons were of that sect called gnosticks , from their pretended and highly boasted knowledge . we have no evidence that this sect was so early known by this name ; but it is very likely they were that sort of men that were afterwards so called : the characters here given them in this and the other apostolical epistles do much agree with what divers of the more ancient christian writers , and one pagan one , ( plotinus ) say of that sect : which pagan , an interpreter , and great admirer of his * would sain have pass for a christian , because living in a time when the controversie between christianity and paganism was at the height , he says nothing against christianity it self , but speaks very much against these pseudo-christians , whom tho' that author mentions not by that name , this his interpreter often doth it for him , inserting [ the gnosticks ] even when he is but translating , into the body of the work it self . but this less concerns us : it is , however , out of question , that this sort of men very anciently called gnosticks , did highly vaunt their great knowledge . a very tempting specious pretence ! tho' their sublimer notions , ( about the aeons , &c. ) were imaginations only : phansie and not knowledge , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowledge misnamed , or falsly so called , ( as we may borrow the apostles expression , 1 tim. 6. 20. tho' those inventions were later ) and could only serve to fill the minds of their pros●lytes with wind and vanity . but their doctrines upon which the apostle animadverts in this epistle , we may collect from the manifest scope and design of it ; and that was to assert justification by faith without the works of the law , which they greatly perverted ; and sanctification by the spirit of christ , or the doctrine of the new creature , which they even quite subverted . with which false doctrines they conioyned a most impurely vicious life and practice ; falling in much with the jews in their corrupt doctrines , and with the pagans in their licentious practice . which must be equally tempting to carnal minds . and this may make it appear less strange , that all these sorts of carnality , that are here mentioned in this context from ver . 15 to the 21st . should , in reference to the same sort of men , be so put together . for it is evident they were partly a judaizing , and partly a paganizing sort of christians ; as ( for ends of their own ) they affected to call themselves . they held it lawful for christians to joyn with pagans in their solemnities of worship , which they were wont to celebrate in the temples of their idols . it is notorious how gross impurities and immoralities were in those days incorporated into the paganish worship ; such as made it sufficiently reasonable that idolatry should have in conjunction with it fornication , and adultery , vncleanness and lasciviousn●ss . and for the addition of witchcraft , it was not unaccountable , there being also sorceries , magical rites and diabolical incantations observed to have been intermingled with the sacra of the pagans . and for which these ( misnamed ) christians might have the greater kindness also , for the sake of simon magus , the father of their sect , by whom the affectation thereof was transmitted to some of his noted followers , that thought it a glorious thing to vie with their predecess●r in this sort of excell●nc● . nor is it alien from this purpose to take notice , that those diabolical rites are said to have obtained among the paganish idolaters of drinking the warm blood of their sacrifices , and of eating things strangled with the blood in them , upon the imagination that in their so doing , they did partake of the very spirit of their gods whom they worshipped ; and 't is not altogether unsupposable that rhe devil might , in some unusual manner , enter into them at those times , more violently agitating their blood and other humours ; in the higher ferments whereof , if by the directer influence of the great enemy of mankind quarrels and murders ( as was not unlikely ) should also sometimes ensue , it could not but heighten the sport and triumphs of hell. and that the decree of the apostles and elders , acts 15. might have such a reference , prohibiting these things conjunctly , idolatry , and fornication , and things strangled , and blood ; that they should by no means mingle with the pagans in these horrid rites , a learned modern writer of our own hath rendred very probable * . and hereto those vehement dehortations of the apostle must answerably be understood to refer , 1 cor. 10. 11. remonstrating to them , that they could not have fellowship with the lord's table , and the table of devils . and i would not , says he , that you should have fellowship with devils . for tho' he did not judge it unlawful to eat of the idolytha , i. e. things offered to idols , being sold in the shambles , he yet most earnestly protests against their presuming to mingle and partake in the horrid diabolical rites , and impure practices that were wont to be used at their festivals in the idols temples . all thoughts of being by their christianity obliged and enabled unto strict purity and holiness of heart and life , were out of doors with these seducers , and endeavoured to be extinguished in such as they could work to a compliance with them : whereof the apostle seemed deeply apprehensive , when he so earnestly inculcates , that in christ jesus ( or in the christian state ) neither circumcision nor vncircumcision were of any avail , but a new creature , and faith working by love . but it must seem of all things the most unaccountable and incongruous , that men of so profligate sentiments and practices , should be for introducing a justification by the works of the law , in opposition to that by the faith of christ. 't is manifest they hated the holy design of christian religion , which they profess'd ; and profess'd it , that they might have better opportunity to undermine it . hereupon ( not opening at once all the arcana of their way ) they carry answerably to persons and oc●●sions as they occurr'd ; and as the apostle was all things to all , that he might save some , so were they , that they might pervert and destroy . to the christian jews one thing , to the christian gentiles another . in this their doctrine they did most plausibly judaize , in their impure practices they verged more to paganism . pretending to christian converts from among them , that christ never intended to tie them to strict severities , or hold them under an uneasie bondage ; whereto the apostle seems to refer , chap. 5. 13. ye have been called ( he grants ) to liberty , but use not ( saith he ) your liberty for an occasion to the flesh . thus we must suppose that they differently apply'd themselves to such as they design'd to make their proselytes , endeavouring to accommodate themselves in the one of these to one sort of men , and to another sort in the other . in dealing with the jewish christians they not only deny'd the doctrine of justification by faith , ( opposing thereto that of justification by the works of the law ) but calumniated it too , as if it tended to infer a liberty to sin , and make christianity subservient to wickedness , whereof they knew their own to be more guilty . a piece of monstrous impudence ( but usual with men of such foreheads ) to endeavour the averting that charge from themselves , to which they were most manifestly liable , by first charging it on the innocent . hereto the apostle hath manifest reference , when having first asserted against them justification by faith only , gal. 2. 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 fl●sh be justified . he then vindicates the assertion against their imputation , that it made christ a patron to men's sins ; if ( saith he ) while we seek to be justified by christ , we our selves also are found sinners . is christ therefore the minister of sin ? god forbid . for if i build again the things that i destroyed , i make my self a transgressor : for i through the law am dead to the law , that i might live unto god. i am crucified with christ , and am in and with him dead unto all sin , so as not to be under the dominion of any ; and death never more had dominion over him , when he had once died . and whereas they thus objecting against the doctrine of justification by faith in christ , that it ministred unto sin , or made christ a minister thereunto , were liable to have the objection retorted upon them , being a sort of men themselves so very infamously wicked ; for this they had a double salvo , both of which the apostle doth industriously resute . that is , from the two parts of the law given by moses , and the two sorts of the works of the law enjoyned thereby , that is the moral , and the ritual or ceremonial part . in reference to the former , they fall in with those jewish conceits of the merit of their good works , done from the principle of free-will : and that in order to their justification this merit was to be measured by the preponderation of their good works to their bad * ; and that it was possible that one good work in some cases might turn the scale : that is , if they were equal before . now this the apostle occurs to , by shewing that they that were under the law were under a curse : for that if they continued not in all things written in the law to do them , all they did was nothing , as you may see , chap. 3. of this epistle , ver . 10. and then as to the ritual or ceremonial part , because their sacrifices were in great part expiatory of sin , and divers of their other performances carried a great shew of sanctity and piety in them : which their expiatory sacrifices could only be , as they were representative of the one propitiation ; and their other observances were nothing to their sanctity , if the thing they were designed to signifie , did not accompany the sign . they imagin'd they were not to signify it's presence , but to supply it's absence . this notion did obtain even with the stricter sort of them , the pharisees themselves , who thereupon made very light of the weightier matters of the law , reckoning that tho' they were guilty of many immoralilies in practice , their exact observance of the rites and ceremonies enjoyned by moses , would go far to make an amends ; and that their praying tythe of mint , annis and cummin , would serve in stead of judgment , faith , mercy , and the love of god , which they are said to pass over as very light and small matters . see matth. 23. 23. compared with luke 11. 42. and herein the apostle contests with these galatian christians , not only with vehemency , but with some kind of wonder , that when gospel light had come among them , and that having known god , or rather been known of him , as chap. 4. 9. they should attribute any thing to so beggarly rudiments as these were ; that is , being circumcised , and keeping days , and months , and years , &c. the things whereon they laid so great stress . and because they did so , he tells them in that 4th chapter , that he was afraid that he had bestowed labour in vain among them . in summ therefore , he makes it his business to evidence to them , that both their justification and their sanctification must be conjoyned and arise together out of one and the same root , christ himself , and by faith in him ( without the works of the law ) as that which must vitally unite them with him , and that thereby they should become actually interested in all his fulness ; that fulness of righteousness which was to be found only in him , and no where but in him ; and withall , in that fulness of spirit and life , and holy influence , which also was only in him ; so as that the soul being united by this faith with christ , must presently die to sin and love to god , chap. 2. 19 , 20. and at the same time when he delivered a man from the law as dead to it , he became to him a continual living spring of all the duty , which god did by his holy rule require and call for , and render the whole life of such a man a life of devotedness to god. and 't is here by the way worth the while to observe how the apostle himself expounds that phrase of being dead to the law by being delivered from it , rom. 7. 1 , 2 , 3 , 4 , 5 , 6. and no man can be said to be delivered from any thing , as it is a good , or an advantage to him , but as it is an evil , and doth him hurt . and the law hurts no man as a rule of life . but as to one stated under the full power of it , 't is a barr against that great blessing of the spirit , chap. 3. 13 , 14. which by it's yet abiding curse it keeps off from him , hereby occasioning his continuance in sin , and then condemning him for it . whereupon how clear is the current of the discourse in these words , viz. by the law i am dead to the law , that i might live to god ; i am crucify'd with christ , yet i live , q. d. the law it self hath slain me , and killed all my hopes and expectations from it : the same law that slew christ , hath slain me . i am crucify'd with him ; which supposes his being in him by that faith by which he was to live ever after . in this faith stood his marriage to christ , who succeeds into the room of the law , as the case is stated , rom. 7. 1 , 2 , 3 , &c. they that were settled , in reference to each other , in the conjugal state , as the law and the sinner were ; upon the death of the one ( which soever it be ) the relation ceases , and so the obligation which depended upon that relation . and thereupon , says he , the law it self having given me my deaths wound , and killed me as to it , in the article of dying , i joyn my self to christ , and yield to be crucified with him , but therein acquire with him a new life . nevertheless i live ; and how ? not i , but christ liveth in me ; and the life that i live in the flesh , is by faith in the son of god , who hath loved me , and given himself for me . and this life i now thus live , is a life of pure and absolute devotedness to god ; terminated upon his interest and glory as the end of it , governed by his declared will , as the rule of it . i. e. in summe , 't is an holy life , or ( as before ) 't is a living to god. whereupon he so copiously distinguishes , ch. 3. between jews and jews , those that were born after the flesh , and those born of the spirit , the sons of the bond-woman , and of the free , ( as he allegorically speaks , ) signifying the latter only born into this new state of life . by all which he shews the connection to be most necessary and inviolable , between being justified by faith in christ , and a life of holiness ; so little opposite were these to one another , that one and the same faith was to infer both . but now that the large extent of this holiness of life , might more fully appear , the apostle signifies , that it must not only exclude those grosser lusts and works of the flesh , but also such , as because they might seem somewhat more refined , might be reckoned by some less criminal , he therefore inserts divers of this other kind also : and the state of the case did equally require it . for it appears ( as it might well be supposed ) that so far as any were tainted with the false notions , and with inclinations to the impure practices before mentioned , they were filled with animosities , with wrath , envyings and hatred towards them that had not received the taint ; and they might have too much place with these back again towards them . whereupon there could not but be very great and high ferments in these churches . nothing therefore could be more requisite , or seasonable , than that several instances of this sort of carnality , should be put into this catalogue , viz. hatred , variance , emulations , wrath , strise , &c. for they were not to be thought ( as was said ) more refined , as having less , but a more subtle energy , or penetrative power of malignity in them . nor indeed hath christianity , and the christian church suffered more by any sort of evils , than by those of this sort . others destroy particular persons : these , besides their doing so , do more directly hurt the community , and tend to wast and destroy the church . now as to those grosser carnalities mentioned in this context , i did formerly say somewhat briefly , and so i did as to that which seems the central one among those of this latter sort , viz. that of heresie : which i considered according to what it doth import in it self , and did design also to consider it in this its concomitancy , viz. of the things here mentioned in so ●ear conjunction , and that are of nearer affinity with it , hatred . envyings , and the like . i have indeed been since in some suspence whether i should pursue that intention or no ; but upon serious consideration , and solemn looking up to heaven for direction , i have determined not to let this sort of carnality pass without just animadversion . for i consider that i speak to a christian assembly , who must be understood all to profess equal , and impartial reverence to the word of god , as to a revelation come down from heaven , for our direction and conduct thither : and therefore none dare , upon serious thoughts , allow in themselves any kind of regret or disgust , as to so material and important a part of this holy wo●d . we are assured the words of god will do good to them that walk uprightly , that is , to upright-hearted ones , who it must therefore he supposed will walk or deal uprightly in their attendance thereunto . and i cannot but hope that god will graciously help us to speak , ●●d hear with that uprightness and integrity of heart that this word of his may do good to some , without doing hurt to any . in speaking therefore to this sort of carnality , ( for we must mention it by such a term as the holy ghost hath thought fit to be put upon it ) i shall first note to you some previous things more generally . then shall , secondly , let you see what appearances there may be of it in such a case as the apostles present discourse hath reference unto . first , it will be of use to us , more generally , to note these few things : 1. that the several expressions of it which we find in this context , in closer connection with heresie , as it were guarding it before and behind , viz. hatred , variance , emulation , wrath , strife , seditions , envyings , do all note but one radical evil , and do all agree in one root : whereupon it will be the less needful to insist upon them severally , or to give you the criticism of each word by it self ; which it were a great deal more easie to do , than it will be useful , or of any avail to us . what i shall say therefore will be more general ; but will however give you the occasion of casting your eye upon the particulars , whereby you will have the more distinct account of that carnality , which is here referr'd to by the apostle . 2. this is needful to be noted too , that this precept of the apostle considered as a prescription against fulfilling the lusts of the flesh , has more immediate and direct reference to this sort of carnality . this is plain , if you will but again peruse the words as they lie in their closest connexion . for when he had said in the 14th verse , that all the law is fulfilled in this one word , even in this , thou shalt love thy neighbour as thy self , ( most of all , no doubt , ones christian neighbour ) he adds , but if you bite and devour one another , take heed ye be not devoured one of another . then immediately come in the words of the text , this i say then , walk in the spirit , and you shall not fulfil the lusts of the flesh : q. d. the lust of the flesh will be working this way , putting you upon biting and devouring one another . according as sentiments begin to differ , and minds are divided , inclinations will carry one this way , and another that ; and then you will be too prone to be at biting , and be ready to fall to devouring one another : now i have no better remedy to prescribe you against both than this , walk in the spirit , and you shall not fulfill the lusts of the flesh. i should have been a very unfaithful interpreter of this context to you , if i had not taken notice of this so immediate connexion . 3. this is further ro be noted , that this sort of carnality that lies in strifes , in emulations , in envyings , in hatred , &c. may come to have it's occasion of being exercised , of working , lusting , and exerting it's self about the doctrines of the gospel : than which nothing is more evident , in that you find that these things are put in connexion with heresies , which must be understood to be a corruption of gospel-doctrine . very true indeed it is , that that word heresie , among the more ancient philosophers , was used in a more gentle , and no way infamous sense , signifying only this or that s●ct of philosophers : but the word coming to be borrowed and transferred by sacred writers into the holy scriptures , there it is mostly taken in a very ill sense , ( tho' not always ) as signifying error or corruption in doctrine , of a very high and destructive nature , as tit. 3. 10 , 11. 2 pet. 2. 1. for tho' all heresie be error , or carry error in it . yet all error is not heresie ; that must be such error as strikes at the root , and is conjunct with heart disaffection and malignity , ( as was noted the last time ) standing in opposition to faith , which is not a meerly mental thing , but lies very principally in the heart . doctrinal matters are however here referr'd unto , even in the very notion of heresie , and therefore about those matters these carnalities may have place . for when the several passions here mentioned are raised , and do tumultuate in the breasts of this and that particular person , they soon and easily spread and propagate themselves to others , so as to insect the community . and then it comes to the forming of it into parties , or dividing it into two sides , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which we translate seditions ) signifies ; the one stated and posited as in an hostile posture against the other , till at length the matter arrive to that height and pitch of contumacious and fixed obstinacy , as in matters so important as the apostles discourse reflects upon , will compleat the notion of heresies , viz. on one side , at least ; not , perhaps , without great faultiness on the other , which comes next to be noted . 4. as such carnalitie may have place and exercise about gospel-doctrine , so it is very possible it may shew it's self on both sides , even on their part who have the truth with them , as well as on theirs who oppose it , and make it their business to propagate the contrary error or false doctrine : the very defence of truth it self may be accompanied with such carnalities , such strife , wrath , malice , envy , as divides the guilt between the divided parties , and leaves neither side innocent . i am , you know , by meer providence , in the series and tract of a discourse long continued upon this context , led to say what i now do ; and i have therefore the more hope , that , through the blessing of god , it may be of some use to us . but this comes most directly under our notice ; and let it be noted , that whereas in such contests both sides are wont to be confident they are in the right ; neither the one nor the other may be over-confident or careless of not being in the wrong , in what may be of equal or greater importance than the matters themselves , disputed among them that agree in the substantials of religion , ( or that hold the head ) can be . let us i say , deeply consider it , that such sinful carnality may have place , and exercise not only about religious concernments , but even on that side , where the truth lies ; which is from hence evident , that the apostle immediately before the text , as i have noted , says , if you bite and devour one another , take heed that ye be not bitten and consumed one of another . a great aptitude he therefore observed there was , to be biting on both sides , even where the truth lay , and where it lay not . for we are here further to observe , that whereas our apostle sadly considered that many among these christians of galatia were lapsed , and fall'n from the purity and sincerity of religion ; he apprehended too , that they who were not so fallen , took not the best course for the recovery of them that were . which that admonition of his must mean , chap. 6. 1 , 2. brethren , if a man be overtaken with a fault , ye which are spiritual , restore such an one in the spirit of meekness , considering thy self , lest thou also be tempted . bear ye one anothers burdens , and so fulfil the law of christ. it seems he reckoned that the sounder part among them , and that ought ( and 't is like thought themselves ) to be more spiritual , while they shewed not more of a spirit of meekness towards the lapsed , were not so spiritual as they should be , and discovered more carnality than became them , more wrath and bitterness of spirit than could comport with the law of christ. they will be little aw'd by this , and be apt for all this to indulge their own furious passions , that think he hath no law. but tho' one were never so sure he hath the truth on his side , 't is in it self a dreadful thing , to whosoever shall allow himself the liberty seriously to think of it : for what must we conceive of such truth , that is to be defended in some cases , i say , that in some cases ought to be so ? we must surely conceive of it as a divine , a sacred thing , an heaven-born thing , a thing of heavenly descent , part of a revelation immediately come forth from the very bosom of god ; so is the whole gospel-revelation to be look'd upon . now here is carnality that lusts ; such a kind of carnality as the context speaks of , wrath , strife , hatred , &c. here is such carnality , lusting , actually lusting , seeking prey , ravening for food : and what doth it feed upon ? no meaner thing than divine truth ! evangelical doctrines ! monstrous thought ! consider , i beseech you , my friends , what this comes to ? the feeding an impure lust upon sacred things , or upon that which is divine ! i must have my lust satisfy'd , says the proud , contentious spirit : wrath burns , anger boils ; sacred things are not spared , but fall'n upon , as the prepared food of lust. it will be fed , they are not forborn . all reverence of god is forgotten , heaven is ravag'd , the most sacred mysteries of god's own kingdom are violated , and torn this way , and that ( o horrid thing ! ) by harpies , vultures , by most fierce and furious lusts. and if a man would know , recognize , take knowledge of the most deeply inward sensations and intention of his own heart , thus it is , i must now apply my thoughts , bend my mind , to consider a revelation come from heaven ; what ? for the end for which it was given , to enlighten , purify , quicken my soul towards god , renew and form ▪ it for god , to serve and enjoy him ? no , but on purpose to feed , to gratifie a lust ! we can ( too often ) make neither better nor worse of it , but just so it is . these things being premised , i would now go on a little more particularly to shew you wherein carnality may appear exerting it self , even about such things , or what will be manifest indications of such a carnality , as is here referr'd unto , acting about , or in reference to the things of god , the most sacred and important truths and doctrines of his gospel . 1. first , when in comparison of some less things , wherein we find occasion or pretence to differ , little account is made of the incomparably greater things , wherein all serious christians are agreed , and wherein they really cannot but be agreed . let it be considered whether pains be not taken to devise some matter or other to contend about : ( that shews a great disposition ! ) and then having found out some minuter things about which to differ , our differences , as little as they are , quite swallow up our agreements : the whole gospel signifies nothing , ( tho' full of the most glorious wonders ) in comparison of some punctilio's , either that we have invented , or that it may be doubted whether there be any thing in them or nothing . here is some mystery in all this ! a lust is to be gratify'd ; an appetite to contend . this winds and wriggles , this way and that , loath to appear but under some specious disguise of zeal for truth , indignation against false doctrine , or the like ; but it bewrays it self , and unawares , shews it's ugly serpentine head. for if the thing chosen out to be the matter of contest be thought worth so much , when it is manifestly either in comparison , little , or nothing but a figment , why are not the things on all hands most confessedly great , and most evident , more highly esteemed , lov'd , relished , and with gust and delight fed upon ? why do not the greater things signifie more to unite us in love and communion with all that agree with us in them , than the lesser things to divide us , about which we disagree ? indeed the disagreements were in themselves vastly great between the vntainted christians of these galatian churches , and that horrid s●ct that the aopstles discourse has manifest reference unto . blessed be god there are not such disagreements amongst us . but while there is less taint of error in our minds , ( as to these things ) are we nor concern'd to take heed there be not as great a taint of this vicious carnality in our hearts ? it speaks too much of it ; when having devised a difference , we are prone to overlook and make little account of the great things wherein we are intirely and most professedly agreed . if we consider the things which the doctrinal part of this epistle doth more expresly refer to , as i have noted already , how great things in reference hereto are we fully agreed in ? we are all agreed , that a sinner , an apostale lapsed creature , can never be saved and brought to a blessed state , but he must be justified , and he must be sanctified : he must be justified , to make his state safe ; he must be sanctified , to make the temper of his spirit good , capable of communion with god in this world , and of final eternal blessedness with him in the other . we are agreed , that such justification and such sanctification are both the effects : of most absolutely free and sovereign grace , that none could be ever justified , but by freest grace ; that none can ever be sanctified but by freest grace , most absolutely and most soveraignly free . we are agreed , that the highest perfection of sanctification that can ever possibly be attained unto , signifies nothing at all to deserve , to procure by merit our justification . we are agreed , that both , at they are from the most free and soveraign grace , so do come through the mediation of jesus christ , the alone mediator between god and man : that the righteousness is intirely and only christs , by which we are justified : that the spirit is most entirely and only christs , by which we are sanctified ; according to that in 1 cor. 6. 9 , 10 , 11. such as are mentioned there were before the grossest and vilest of sinners , fornicators , adulterers , idolaters , &c. and such ( saith the apostle ) were some of you● but ye are washed , but ye are sanctified ; but ye are justified in the name of the lord jesus , and by the spirit of our god. you cannot but be in all these agreed . we are agreed , that whoever does sincerely , evangelically believe in god through christ , receive christ , is united with him , or is in him ; who doth by serious repentance turn to god , whose heart is won to love him in truth as his highest and best good , who is conformed to the image of his son ; and who having been made willing in the day of his power , doth now render a sincere obedience to him ; every such one is in a safe state , accepted with god , has found grace in his eyes . for no words of scripture can be plainer , than that they that believe on christ shall not perish , but have everlasting life , john 3. 16. yea , that they have it , ver . 36. that life is begun with them , which is never to end , or which is in the sure way to be continued till it become everlasting . that they that repent , and turn from all their transgressions , their iniquities shall not be their ruine , ezek. 18. 30. that god hath prepared the things which eye hath not seen — for them that love him , and will give them the crown of life according to his own promise , 1 cor. 2. 9. jam. 1. 12. that christ doth become the author of eternal salvation to them that obey them , heb. 5. 9. that there is no condemnation to them that are in christ , that walk not after the flesh , but after the spirit , rom. 8. 1. that it must turn wholly to the praise of the glory of his grace , that god makes them accepted in the beloved , eph. 1. 6. we do all agree , that they that do never believe , they that never repent , they that never love god , they that are never brought to obey him , that live in enmity and rebellion against him to the last breath , must needs be in a lost state , are never justified , never accepted with god , are liable unto coming , and abiding wrath , and remain under condemnation , john 3. 16 , 36. luke 13. 3. col. 3. 6. we agree , that such faith , such repentance , such love to god , such obedience , even in the most entire sincerity , are not to be considered at all , as any cause of such a persons acceptance with god : they do characterize the accepted person , but they cause it not , they deserve nothing ; nay , they could not , if they were perfect . no internal work of the holy ghost , tho' in this our present state , it were most absolutely perfect , so as to exclude every thing of sin , could be any part of that righteousness that must justifie us before god. to suppose that it could , would be manifestly to confound the offices of the redeemer , and of the holy ghost . it was christ that was to merit for us ; the holy ghost was never to merit for us . it was not the holy ghost that died for us , nor can his operations or productions in us have any causative influence to the meriting the justified and accepted state of any person before god. they were never meant for that purpose , nor have any aptitude or accommodateness thereunto . they cannot make us never to have sinn'd ; nor can at one for our having done so . we cannot but be agreed in this , for 't is plain , and carries it 's own evidence in it self : i. e. suppose we a person , as soon as he is converted , made perfectly free from sin , that very moment , by some extraordinary powerful work of the holy ghost on his soul , how shall that expiate for his having been a sinner ? now where there are so great things wherein we agree , and we make little of them ; things that should raise up our souls , and awaken all our powers unto highest acts of love , gratitude and praise to god and our redeemer , and fill us with wonder and pleasure as oft as we think of them ; an indisposition of mind to take notice of , and consider such things , so as to improve and use them to the great purposes of the christian life , as incentives to the love of god , an entire devoting of our selves to him , vigorous and diligent serving of him , and walking holily and comfortably with him in our daily course ; through a greater disposition to contend about we well know not what besides , too plainly shews much of that carnal disaffection , which the apostle doth here animadvert upon . there are other things belonging to this same purpose that i find i cannot reach to at this time . sermon ii. gal. v. xvi . this i say then , walk in the spirit , and ye shall not fulfil the lust of the flesh . i have begun to shew you by what indications much carnality may appear , and show it self in and about spiritual matters . as , ( for instance ) in the controverting , yea , even in the defending the truths of the gospel , and intend now to proceed . you have heard it does so , 1. when christians , who are very far agreed in the most important things , make little of the things wherein they are agreed , tho' never so great ; in comparison of the much less things wherein they differ , as all serious christians must be understood to agree in far greater things than it is possible for them to differ in . i lately mentioned to you sundry great agreements that i cannot doubt to be very common with serious and intelligent christians ; which i shall not now stay to repeat , but add , 2. such carnality shows it's self , when there is too much aptness to lay greater stress than is needful upon some unscriptural words in delivering scripture-doctrine . here we may take carnality as the apostle doth , 1 cor. 3. 3. while there are divisions among you , are you not carnal , and walk ( or act ) as men ? there is more of the man in it than of the christian. when we can make a shift to divide about a word , and that ( in the present use of it ) devised only by man. when words that are meerly of humane stamp , and used in no such sence , or to no such purpose in scripture ; however they may be significant , yet too great a stress and weight is laid upon them , either by too stiffly adhering to them on the one hand , or too vehemently decrying them on the other hand ; while ( perhaps , and it is a certain and a known case ) the meaning may be the same on both sides , and would be so , or would appear to be so , if such and such words were waved , and others more understood , were chosen and used in the room of them . it 's true , we are not to think ( and no man of sense can ) that we are obliged never to use other words in such matters , but such as the translators of the bible have hit on in their version of it , as if that must consecrate those words , and leave all other under a profane character : but if it appear that any word of a doubtful signification , is misunderstood by many , creates offence , and through some fixed , immovable prejudice , or prepossession that some other notion of it hath obtained in the minds of many , it will always be otherwise understood by them than we intend , let it rather go for a nehushtan , than that the peace of the church should be broken , and men's minds be disturbed and disquieted by it . this is the case , when any such words that might be arbitrarily used or laid aside , are made so necessary , or so destructive , as if all religion were saved or lost by them . when one so cries up such a word , as if he would say , the heavens must fall if i have not my word . and another decries it as much , as if he said , they must fall if it be admitted , or if i have not mine . sure there must be in this case that forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of which the apostle speaks in that 1 tim. 6. 4. which they are usually most apt to be guilty of , that are also guilty of what is put in conjunction therewith , perverse disputings of men of corrupt minds ; with these falls in this strife of words : whether that be to be understood objectively , or instrumentally , strife about words , or wordy strifes , i shall not here determine . but that whole context is worth our considering , ver . 3 , 4 , 5. if any man teach otherwise , do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teach other , or alien things , or after another or alien manner , and consent not to the words of our lord jesus christ , and the doctrine which is according to godliness : 4. he is proud , knowing nothing , but doting about questions , and strife of words , whereof cometh envy , strife , railings , evil surmisings : 5. perverse disputings of men of corrupt minds , and destitute of the truth , supposing that gain is godliness ; from such withdraw thy self . and therewith agrees what we find also mentioned , with the charge of avoiding them , 2 tim. 2. 23. foolish and unlearned questions that gender strifes . some may fancy they make themselves considerable for learning by such altercations : but the apostle slurrs that conceit , calling them unlearned . so i remember * seneca says of the greeks , ( calling it their disease ) that they made much ado with certain idle questions , ( as , how many rowers belong'd to the vessel that carry'd ulysses ? and such like , that he there mentions ) whereby ( says he ) they did not appear more learned , but only more troublesom . 3. when we consider with too little indulgence one anothers mistakes and misapplications , in the use even of scripture words , placing them as some may do , upon things to which they do not properly belong , when yet they agree about the things themselves . there are words in the scripture-revelation , that it may be the one or the other of disagreeing persons may apply to one thing , when the other ( perhaps truly ) thinks they belong more properly to another . there is an inconvenience in this , the case is much ; as if one should have an idea of all the streets of london in his mind as they lie , but he mistakes the names , and transposes them : as for instance , calls cheap side cornhill , or cornhill cheap-side : he does not speak so intelligibly to another , but at the same time may have the same idea in his mind of london that another has . and this however , when it occurs in religious disceptations , ought to be considered ( though there be an inconvenience in it ) with indulgence , as knowing we are all liable to mistakes in greater matters . and as it is possible there may be somewhat of carnality , some perverseness , some cloud arising from infirm flesh that darkens the mind , and occasions it so to mistake ; so 't is much greater , not to be able to bear in another such a mistake . 4. when there is an agreement about the main and principal things that the scripture-revelation contains and carries in it ; but there is not that agreement about their mutual respects and references unto one another . this is a matter indeed of greater importance ; there can be no true scheme given of gospel-truths and doctrines , if such their references and respects to one another be not rightly understood : but an entire true scheme of christian doctrines will not enter into all minds ; and for the most part they are particular passages , or particular truths , that strike hearts , and that god makes use of to do souls good by . and if so entire a scheme will not enter into the minds of many , whether through their darkness or ignorance , or whether through any thing of prejudice , that was as it were forelaid in their minds ; nothing remains but to be patient of it , and to do them what good we can , even upon their own terms , and in the way wherein they are capable of it . there was such an obstruction in minds among these corinthians , even upon this very account of their carnality , as we we see in that 3d. of the 1st . epistle , that the apostle tells them , i could not speak to you as spiritual , ( it must be understood comparatively ) but as unto carnal ; and therefore as a wise instructer , thought it needful to keep back , to with-hold some things from them that he reckoned might be meat to them , solid meat , strong meat , because they had been hitherto unable to bear it , nor were yet able . it is in that case needful rather somewhat to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to with-hold some things , or suspend , than by a continued and too urgent inculcation to frustrate ones own design ; and while we would have all enter into less capable minds , to have nothing enter . it may sometimes be , that when too much is endeavoured at once to be born in upon them against an invincible obstruction , we only engage them to fortifie the more strongly , and shut out all ; and so we defeat our selves : they gain nothing , and our whole design is frustrated and lost . in all our applications to the souls of men , there must be patient waiting , and very gradual endeavours used , without force and furious striving ; yea , in our having to do with such as are yet the very vassals and captives of the devil . so the apostle speaks , 2 tim. 2. 24. the servant of the lord should not strive , but be patient towards ( even all ) men , and wait ( even in reference to them that are hitherto altogether impenitent ) when god will give them repentance , that they may recover themselves out of the snare of the devil , that are led captive by him at his will. much more are such methods to be used towards them , who call on the name of our lord out of a pure heart , as he speaks a little above in the same context , ver . 23. and consider the extent and endearingness of this character . 't is to be deplor'd that it extends not further : but so far as it doth extend , god forbid it should not have a most perswasive efficacy and power upon our spirits , to make us follow righteousness , faith , charity , peace , even with all them that bear that character , i. e. that call on the lord with a pure heart . their lord ( as 't is elsewhere ) as well as ours ; be they of what party , or denomination , soever . 5. much of this carnality appears about such matters , when we are over-intent to mould and square gospel-truths and doctrines by humane measures and models , and too earnestly strive to make them correspond : that is , when we aim , beyond what things can admit , to stretch ( or rather to shrink and contract ) god's transactions with men , unto the scheme and model of our own abstract notions and definitions , or of meerly humane , civil or political , occonomies , administrations and transactions ; such i mean as obtain among men towards one another . and so labour to have the same measures take place throughout in reference to divine things , as do in humane . whereby more than is needful , useful , ( or indeed so much as possible to agree and quadrate ) of logick , metaphysicks ; and of civil and other law is introduc'd into theology . illustrations indeed may be taken thence , but not strict measures . it is impossible sometimes they should be so . divers things are taken among men in such notions , as , in delivering the doctrine of the gospel cannot have a full and adequate place : they often will not exactly agree or correspond . as if in speaking of god's pardoning and justifying a sinner , we should take our measures of pardon and justification strictly from what obtains amongst men , we shall find a great difference and disagreement : for plain it is , that , according to humane measures , the same person cannot be both pardoned and justified . he that is pardoned cannot be justified , and he that is justified cannot be pardoned : but according to divine and gospel-measures both are truly said of the same person : in the one case there is an inconsistency , in the other a fair agreement of the same things . he that is at an humane barr a justified person , needs no pardon , his case admits of none : if he were justified , pardon were absurdly talked of : and so if he were pardoned , that does plainly imply that he was not justified . it is quite otherwise if you bring these things to the gospel , and god's dealing with sinners . i cannot now spend time in shewing you distinctly how these things do lie , and are very capable of being accommodated in the sinners case ; some resemblance will appear , not an exact or entire correspondency . the instance however serves our present purpose , to shew that god's procedure and methods in his dispensations towards men , will not in all things square with humane measures . again , if we speak of the doctrine of god's covenant in jesus christ , we cannot take our measures from humane covenants that pass between man and man , especially one private man and another : for there the persons are under no obligation before their mutual consent . it is not so between god and man , god's covenants are laws as well as covenants ; and so a man is , before he consents , obliged to consent . therefore here again it appears gospel-doctrines are not to be exactly measured by humane models . nor should this be too earnestly endeavoured , we should not too much set our minds upon it ; 't is to offer at a thing in it's own nature not practicable , and there is too much of man in it . 6. when there is a discernable proneness to oppose the great things of the gospel to one another , and to exalt or magnifie one , above or against another . it is too plain this may more commonly come under observation , than it doth under that reprehension which it deserves . for instance , those two great things that i mentioned at first , justification and sanctification , both very great things , of most apparent and confessed necessity to the salvation and blessedness of the souls of men : justification , that a man's state may be good ; sanctification , that the temper of his soul may become so . but is it not too common to magnify one of these above or against the other ? to contend and dispute with great fervour concerning the higher value and excellency , the dignity or precedency of this or that , and to which the preference belongs ; to be so much taken up about the one , as seldom to think of the other ; and it may be not well to savour and relish the mention of it ? some are so taken up about the business of justification , ( that admirable vouchsafement of grace to sinners ! ) that they care not to hear of sanctification ; and so all their religion is foreign to them , or lies in somewhat without them , or in a meer relative thing , that alters not their spirits . a strange religion ! that makes a man nothing the better man. or notwithstanding which he is in the habitual frame of his soul , as bad as ever , vain , terrene , worldly-minded , proud , passionate , wrathful , malicious , vindictive , false , deceitful , perhaps ( for that is not worse than the rest ) very impurely sensual . but ( no man can tell why , nor to be sure he himself ) he takes himself to be a justified person : and perhaps his imagination of it raises in him a sort of rapturous , unaccountable joy , without ground or root , and which will not only wither , but turn ( without a seasonable and merciful change ) into endless horror , weeping , wailing , and gnashing of teeth ! a fearful and most surprizing issue and disappointment of an high and unmisgiving confidence , and expectation to be saved ! with others , whose temper , circumstances or temptations have less inclin'd them to rejoycing , their religion is made up of tormenting anxieties and fears , and consists in the daily revolving of perpetual endless doubts , whether they are justify'd or no ; without any direct , formed design of being or doing good ; by which they might in due time , come to have more truly comfortable apprehensions of the goodness of their state . they more care to be pardon'd for being bad , than to become good ! again , on the other hand , there may be some so wholly taken up about what they are in themselves to be and do , and in the earnest , but too abstract , or less evangelical ( and therefore less fruitful ) endeavour after higher pitches of sanctity , without due reference to the grace , spirit , and blood of a redeemer , that they neglect , and look not afer their justification , and acceptance with god in him ; nor do relish and savour as they ought , the doctrine of the gospel herein . do more incline to a philosophical ( and scarcely christian ) christianity ; forgetting christ to be their redeemer , their lord , and vital head , and that they are ( or ought to be ) under his conduct , and through his mediation , daily tending to god and blessedness . but now upon the whole , when there appears an aptness or disposition to separate these two , justification and sanctification from one another , or either of them from abiding in christ , or to oppose them to one another , or contend about the priority of the one or the other ( when no doubt they go together ) and about the preference or excellency of the one above the other , which is the more considerable thing : herein appears much carnality of mind , an unsound , injudicious distempered spirit . and 't is a like case , as if a malefactor at the same time is under sentence , by which he is condemned to die , and under a most dangerous disease , that appears very probably mortal to him : he has a compassionate prince , willing to save his life , and he at once vouchsafes him his pardon , and provides a very skilful and able physician for the curing of his disease : the wretched creature hearing of this , falls a disputing which of these is the greater favour , to have my disease cured , or , to have my crime pardoned ; and in the heat of the dispute he neglects both , looks after neither . this is indeed less supposeable , in the instanced case ; but how great a distemper doth it shew , that it should be so , in this , which is of so unexpressibly greater importance ! and now further it is agreed on all hands , that faith in a redeemer is necessary to salvation , with those that are adult , and capable of attending to the gospel revelation : but here , what disputes are there raised ? with what fervor are they managed , concerning the place of it , or the kind of that necessity which this faith is of , in order to the safe state of a sinner ? a like case again , as if such a condemned malefactor is told of his princes professed , gracious intendments towards him , but he doubts the sincerity of his professions . he gives him all desirable assurances , and tells him , do but trust me , and all shall be well . but he presently falls a disputing , yea , but how am i to consider this trust ? ( we suppose it only such a trust as may be fitly enough placed upon a man ) which way is it to contribute towards my safety or welfare ? is it to be an instrument or a condition ? how absurd an abuse were this of the clemency of a propitious prince ? if there were a publick proclamation of pardon to many offenders at once concerned together , and they all agree only to disagree , to vie with one another their skill in criticizing upon the words , or in disputing the method , contending about the order and coherence of parts , and make it their business not thankfully to accept , but cavil at , to tear and mangle and pluck in pieces the proclamation , and defeat the kind design and gracious tender of their prince ? what clemency would not this provoke to the highest resentment and indignation ? and what now can be stranger , or more perverse , than that a revelation from heaven of so much good will to men , in the substance so plain , and that so directly concerns the salvation of souls , should be so torn and mangled ? consider'd for no purpose less than that for which it was vouchsafed , and that the very end it self should be in so great part eluded , that was so kindly designed in it ? tho' yet the endeavour of salving difficulties that occur , by earnest prayer , diligent study , and by amicable and placid collation , among brethren , or comparing of sentiments , sincerely designed for a clearer understanding the frame of the gospel-truth , or how it may be with most advantage represented to men for the promoting of the common salvation , can be liable to no just reprehension , being managed with that reverence that so sacred things challenge , and with a due sense of our own ignorance and imperfection . that only which is blamable in this case , and whereof i reckon no account can be given , or defence made , is that when , for the substance , the gospel propounds and lays before us so plain a way wherein men are to endeavour the saving of their souls , as wherein the wayfaring man , tho' a fool , needs not err , i. e. that there must be repentance towards god , faith in our lord jesus christ , a renewed heart , an holy life . one comes and pretends to shew that order of these things one way , so as to compose a scheme of them that is represented as most necessary to be observed and held to . no , saith another , i 'll give you a righter scheme of salvation , another way , and mightily presses the necessity of that , and the dangerous mistakes of the other : and thus they cover a plain way with thorns and briars , do not instruct , but perplex and distract whom they should direct , create distinctions and oppositions of scheme to scheme , not only without necessity , but almost without a difference , and yet insist with vehemency , and lay men's salvation upon their understanding the matter so or so , when it is hoped thousands have been saved , that never heard of the one scheme or the other , as they are distinguished and opposed to each other . who can justify this ? again in the 7. place : when any do with great zeal contend for this or that opinion or notion , as very sacred and highly spiritual , ( as they account ) with no other design , than that under that pretence they may indulge their own carnal inclination with the greater liberty . it was the very genius of this sort of men against whom this epistle was meant , whether they were then called gnosticks it matters not . the name well agreed to them , and they were known by it afterwards . they were men of much preten●e to knowledge and sublime notions , ( as they counted them . ) and herein lay their religion ; and under this pretence , they indulged themselves in all manner of licentiousness . when any do take up with meer notions , which they are zealous for , accounting them very highly spiritual ; and under pretext of these , they indulge the carnality of their hearts , if not of their lives and practices too : and their sine notion , ( as they account it ) which they ( more uncertainly ) father upon the spirit of truth , must be substituted in the room of all that love , meekness , humility , heavenliness , self-denial , which are the most certain and undoubted fruits of this blessed spirit : when under the pretence of being notional men , and of knowing a great deal more than most others do , any neglect their own spirits , and suffer pride , avarice , ambition , vindictiveness and falsehood , to shelter themselves under the thin cobweb of a few sine-spun notions ; and they can now hereupon live at random , with more case to their own minds , and they think , with better reputation as to other men. here is a glittering shew only of an aiery , imagin'd , pretended spirituality , drawn over ( but which doth not hide ) corrupt , rotten , putrid flesh. have you never known such a case , when it might be said there goes a proud , ambitious m●n , a covetous man , a false man , a malicious man ; but he is a man of rare and singular notions , knows a great deal more than most others do ; and this must atone for all his crimes with god and man , and both quiet his conscience , and salve his credit together ! and who can doubt but this man must be very fond of his own opinions , and zealously contend and dispute for them upon any occasion , ( tho' he never so ineptly make it ) when they are to do him so great service , and to stand him in so much stead , i. e. to supply the room for him of all real religion and morality . and if he have happened upon such notions as are really true , and revealed by god himself , by how much the more certainly divine they be , so much the greater is the wickedness , so basely to prostitute sacred things , truths that are the very off-spring of heaven , unto so vile purposes . it were fault enough to make them serve different or other purposes than they are capable of , i. e. to supply the room of religion and real goodness . what an indignity is that to religion , to suppose an empty , spiritless opinion can fill up it's place ! a thing that does a man no good , for which his mind and spirit is nothing the better ! much more , that shelters what is so very bad ? can this serve for religion ? that religion that consists with being proud , with being deceitful , with being malicious , with being revengeful , learn , learn , to despise such a religion ! much more that is taken up to vail over these , and exclude all real goodness ! again , 8. when , in the maintaining any doctrine of the gospel in opposition to others , we industriously set our selves to pervert their meaning , and impute things to them that they never say . or again , if we charge their opinions whom we oppose with consequences which they disclaim , professing , it may be , rather to disclaim their former opinion , and change their judgment , than admit such consequences , if they could discern any connexion between the one and the other . this surely argues a mighty disposition to contend , when we will quarrel with one that is really of our own mind ; for herein he appears to be virtually already of the same mind in a greater matter , at least , than he differs with us about ; because no man charges another's opinion with a consequence , designing thereby to oblige him to change his opinion ; but as supposing it to be an agreed thing between them both , that the consequence is worse than the opinion . when therefore the consequence i charge is disclaimed by him whom i oppose , either it is justly charged , or it is not . if it be not , his opinion may be true , notwithstanding what i herein say to the contrary , and i am certainly so far in an error . but if it be justly charged , being yet disclaimed , we are formally agreed concerning the consequence , and are vertually agreed concerning the disputed point too , because he professedly disavows it upon supposition such a consequence would follow , which yet perhaps he sees not ; and so the agreement must be much greater than the difference . and yet commonly this signifies nothing in order to peace : that is , it is not enough , that i see the same things that you do , unless i also see it too with your eyes . 9. when sucb disputes do arise at length to wrath , to angry strife , yea , and even to fixed enmity . what dreadful carnality is here ! most deservedly so called , if you only consider flesh or carnality as an unreasonable , a brutal thing . for what can be more unreasonable or unaccountable than to fall out with another man , because he thinks not as i do , or receives not my sentiments , as i also do not receive his . is it not to be considered , that he no further differs from me than i do from him ? if there be cause of anger , upon this account , on one side , there is the same cause on the other too ; and then whether shall this grow ? and how little can this avail upon a rational estimate ? can any good come of it ? doth it tend to the clearning of truth ? shall we see the better thorough the clouds and dust we raised ? is a good cause served by it ? or do we think it possible the wrath of man should ever-work the righteousness of god ? and when such carnalities as these do exert themselves , and the hot steams and fumes arise , which the apostle here calls the lusts of the flesh , the flesh lusting to envy , lusting to wrath : what is the product , ( or even the productive cause ) but that sort of fire which is without light ? and you know what fire that resembles ! and if a man once find any fervour of this kind stir , or kindle in his breast , if he aright consider , he would no more cherish it , than one would do a brand thrown into his bosom from the infernal fire . one would think in this case , what have i stirring within me ? something a kin to hell ! can this conduce to the service of divine and heavenly truth ? and let it be sadly considered ; our being , upon such accounts angry with one another , is a dismal token of god's being angry with us all , and a provoking cause of it too . methinks that should be a qualmy thought ! and strike our souls with a strange damp ! shall i indulge that in my self , that is a mark upon me of divine displeasure ; and upon all in whom it is found ? to have his holy spirit retire , that blessed spirit of love , and of a sound mind , and to leave us under the power of rebellious lusting flesh ! can this be grateful , or not be a dismaying , frightful thing ? and whereas a right scheme of gospel-doctrine is the thing pretended to be striven for , i beseech you consider : the more entirely , and the more deeply , the true scheme of gospel-doctrine is inlaid in a man's soul , the more certainly it must form it into all meekness , humility , gentleness , love , kindness and benignity towards fellow-christian of whatsoever denomination ; not confined , not limited , ( as that of the pharisees ) unto their own party ; but diffusing and spreading it self to all that bear the charaster and cognisance of christ. the spirit of our lord jesus christ is a spirit of greater amplitude ; extends and diffuses it self through the whole body of christ. nor can any man more effectually disgrace his own cause , or make sure to worst himself in it , than by defending it wrathfully . for admit that he erre whom i oppose , a thousand to one but that my wrath is worse than his error , probably thousand times worse . i go about therefore to take away a moat from his eye , having a beam in my own ▪ or am more concerned for a misplaced hair upon his head , than i am for a fiery vlcer in my own breast . we are not , 't is true , to be so stoical to condemn the natural passion of anger , as such for sinful . but if it exceeds it's cause , and sets not with the sun , it becomes strange , unhallowed , fire . but again in the ▪ 10th place , there is still a further appearance of great carnality in such cases , when any do adventure to judge of the consciences and states of them whom they oppose , or from whom they differ . when they ascend the tribunal , usurp the throne , pass sentence upon them , as men of no conscience , or of no sincerity , or vprightness of heart with god. as if theirs were to be the vniversal conscience ▪ the measure of all consciences ; and he that cannot be govern'd by their conscience must have none at all : or he be stark blind towards truth , towards god , and towards himself , that sees not every thing they see , or fancy themselves to see . thi●●s a most high usurpation upon divine prerogative ; and how can any insensibly slide into such an evil as this , in the face of so plain and so awful a text of scripture , that so severely animadverts upon it ? t●at 14th romans , in sundry verses of it . with what reverence and dread should it strike a man's soul in such a case ! when we have the rights of the redeemer asserted in those whom he hath bought with his blood ? and are told that for this end christ both died and rose , and revived , that he might be lord both of the dead and living , ver . 9. and it 's thereupon further said to us , who art thou that judgest anothers servant , as ver . 10. why dost thou judge thy brother , or set at nought thy brother ? we must all stand before the judgment-seat of christ. we are all of us his , he both died , and revived , and rose again , that he might be lord of all , as acts 10. 36. and here of dead and living , i. e. that he might be owner of all , which is the first notion of dominus or lord , and in both worlds , the visible and the invisible , that into which many are dead ; and deceased from hence , and so to us become invisible ; and many that , yet surviving , are still visible to us . so ample is his dominion ! and because the jus ▪ imperii , the night of government , of which judgment is the last , conclusive act , hath for it's foundation the jus dominii ; 't is therefore asserted to him as the coronis and complement , the very summity of his acquired rights , that he is to finish all things by the last judgment , which must pass upon both the already dead , and the yet living . thus is the ground of the expostulation laid . who art thou who presumest to justle him out of this his supream and most sacred right ? perhaps the matter disputed about may be doubtful , but there is no doubt concerning this incommunicable authority of our lord christ , or concerning his law against such judging , matth. 7. 1. and to run into certain sin in a furious chasing of uncertain error ! what consideration ? what tenderness of offending , of affronting him , and of hazarding our own souls is there in all this ? to judge other men's consciences , is of so near affinity with governing them , that they that can allow themselves to do the former , want only power , not will or inclination , to offer at the other too . which puts the matter out of doubt , that when men of this temper complain of such usurpation , 't is not that they think it an offence in it's self , but against them only ; and that no consciences ought to be free , but their own . the proof of an honest and equal mind herein is , when we judge this to be evil , not being hurt by it ; or abhor to hurt others in this kind , when we have power to do it . upon which account that passage is memorable of the emperor maximilian ii. to a certain prelate , that there was no sin , no tyranny more grievous than to affect dominion over men's consciences ; and that they who do so , go about to invade the tower of heaven . a considerable saying from so great a prince , that liv'd and dy'd in the roman communion . what shall be thought of any such protestants , that without any colour or shadow of a ground , besides differing from them in some very disputable and unimportant opinions , shall presume to judge of other men's consciences , ( and consequently of their states god-ward ) which such a one as he thought it so presumptuous wickedness to attempt to over-rule or govern ? 11. when we over-magnifie our own vnderstandings , and assume too much to our selves . that is , do expect that our minds be taken for standards to all minds : as if we , of all mankind , were exempt from error , or the possibility of being mistaken . a certain sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess of love and admiration of our selves , or over-pleasedness with our selves , too much self-complacency , is the true ( tho' very deep and most hidden ) root of our common mischief in such cases . we wrap up our selves within our selves , and then we are all the world. do only compare our selves with our selves , never letting it enter into our minds , that others have their sentiments too , perhaps wiser than ours ; but abound in our own sense ; and while ( as the apostle in that case says ) we are not wise , and perhaps are the only persons that think our selves so , we yet take upon us , as if we were fit to dictate to the world , to all christians , and to all mankind ; or as if we only were the men , and wisdom must die with us . this is a sort of evil , than which there is none more common , and none less observed ; none wherewith the guilty are so little apt to charge themselves , or admit conviction of it . for , i pray , do but consider ; all the several differing parties amongst us do with one voice pretend to be for peace ; but how , and upon what terms ? why , that all the rest are presently to be of their mind ; and that is all the peace that most are for . for where ( scarce any where ) is the man to be found ? or how great a rarity is he ! that entertains the thought that there may , for ought i know , be much to be redressed and corrected in my apprehensions of things , to make me capable of falling in with that truth which ought to be common to all . there is an expectation with many , of a good time , and state of things , before this world end , when all shall be of one mind and judgment : but the most think it must be by all men's becoming of their mind and judgment . and of this self-conceit it is usually a harder thing to fasten conviction upon men , than of most other evils . we have more hope in speaking against drunkenness , murder , or any the grossest kind of wickedness : for there the conscience of the guilty falls in , and takes part with the reprover . but we can more easily and more frequently do ( tho' not frequently enough ) observe the faults of the inferiour faculties , or of our external actions , than of the faculty it self which should observe . our mind , which is naturally like our eye , is , in this , too like , i. e. that it can see every thing but it self . it doth not , by using it , preserve it 's peculiar , self-reflecting power . is blind towards it's self , beyond what naturally belongs to it . an object may be too near our bodily eye to be seen . our mind is herein too bodily , too much carnaliz'd , sunk too deep into flesh. it is the next thing to it self ; and here , not by it's primitive nature , ( by which as an intellectual sun it could revert it's beams , and turn them inward upon it self ) but by depravation , it for the most part sees nothing ; or doth worse , thinks it self to see what is not to be seen , certain imaginary excellencies , which make the man his own idol ; an object of a sort of adoration to himself ; and of scorn and derision ( most probably ) to every one else . in this case every man is , however , most commonly innocent in his own eyes , or still thinks he is in the right , amidst the so vast a variety of apprehensions and sentiments no one suspects himself to be in the wrong . all are for the truth , and they are all for peace and vnion . by which some indeed , more gently , mean , they hope all will quit their former mistaken opinions and ways ( as in great kindness to themselves they take for granted all men's are but their own ) and come wholly over to them . others that have not breasts capable of even so much charity as this , not only are as much lovers and admirers of themselves , but so vehement haters of all that presume to differ from them , that they think them not fit to live in the world that durst adventure to do so . the meaning therefore of their being for peace , is , that they would have all destroy'd that are not of their minds : and then ( as the roman historian speaks ) quando solitudinem fecere appellant pacem . when they have made a desolation , so that they themselves are left alone in the world , that they will call peace . but you will say , what is to be done ? or what would i persw●de in this case of differing apprehensions and ways still remaining among christians ? i answer , not presently to unbelieve all that ever a man hath believed before ; or to abandon on the suddain his former sentiments , or to find fault with himself for having thought them right . for 't is a contradiction to be of any opinion , and not then to think it right . nor ( therefore ) is it scepticism , by any means , that i would advise to ; as if there were nothing to be thought certain . but this : that whereas the greatest and most necessary things in religion are most plain , that is , either most plain in themselves , or most expresly revealed in the word of god. here let us be stedfast our selves , without being severe towards other men . other things , that are more matter of doubt and dispute , by how much the less plain they are , we should count so much the less necessary . in reference therefore to these loss momentous things , about which there is with us most of jangling , there ought always to be great modesty , and distrust of our own understandings , and a continued readiness to receive information , with constant looking up to the father of lights for further illumination , and a resolution , wherein we , with others , have attained to walk by the same rule , minding the same ( agreed ) things , hoping god will reveal his mind to the otherwise minded in his own time , as the apostle , in 3 phil. 16 , 17 , but to hasten to a close , i further add in the last place , such carnality greatly shews it's self in an affectation and desire of having such disputes still kept a-foot , and the contests continued without either limit , or rational design . this shews a deep tincture ; and is a plain indication of a mind to a very great degree carnaliz'd , when a mighty pleasure is taken to see the saw drawn , and the ball kept up . and if the question be ask'd , pray how long ? so little of reasonable answer can be given , that it might as well be said in plain terms , till all words be spent , till speech or language fail , till elias come , or dooms-day come . so that if there were never so much reason to commend the having said somewhat in defence of this or ▪ that disputed point , we might yet say as seneca did of cicero's so much overpraising his own consulship , i blame him not for praising it without cause , but for doing it without end ; or that he could never give over , or tell when he had said enough . upon the same terms upon which it is now so much desired such disputes should be continued , when what is truly enough is already said , they might as well wish they always should . which signifies that when we say , we would have men contend for truth , we wish it not so much for truth 's sake , as for the contention 's sake . by all means , say they , strive for the truth : not that they care so much for truth , as for the strife . for in some circumstances there is not an end in view , that is rationally to be designed or served by it on this side the end of all things . nor consequently any good principle that is to be exercis'd or gratify'd thereby . what is needful to be said in the matters already referr'd to , for the informing and satisfying of tractable minds , sincerely willing to understand the truth , lies within a little compass . and when , in controversie , that is once said which truly belongs to the very point in question , the rest is commonly trifling and reflexion , or the perplexing of the matter more , and darkning counsel by words without knowledge . if love to truth be alledged for the principle that prompts men to covet so continual altercations about it , i would say this shews more want of love to it . for hereby they are diverted from that which renders it most of all amiable , and for which it ought chiefly to be loved . as it is the truth according to godliness , and by which we are to be sanctify'd , and begotten more and more ( as of an immortal seed ) into the divine likeness . experience shews how little disputes better men's spirits . if we love divine truth , why do we not feed and live upon it , and enjoy it's pleasant relishes ? but relish gravel more , or chaff and bran. for thither the agitation of continued controversies about it doth soon sift it , the grain or floure ( the kidney of the wheat ) being pass'd away , and gone from us . can none remember when the disputative humour had even eaten out the power and spirit of practical religion and godliness ? thither things are again tending , if either by severity or mercy , ( one may say rather than not otherwise , by merciful severity ) god do not prevent and repress that tendency . as yet i fear the humour is violent , when the fervour of men's spirits is such , as to carry them over all scripture directions , and animadversions , that they signifie nothing with them : only make it their business each one to animate the more vogued champions of their own party into the highest ferments , and cry , dispute , dispute , write , write ; preach , preach one against another ; let not the business go over so , do not keep silence . thus are many , as the apostle speaks , puft up ▪ for one against another , 1 cor. 4. 6. and what , has such a text of scripture as that no edge ? no point ? by which to lance , to pierce such a tumour ? no , when the humour is once up , and has inwrapt men's hearts , is settled there , and hath obdur'd them to a brawny hardness : such texts of scripture , though so mighty pat and apposite , are esteemed by them but as leviathan esteems spears and swords , like straw and rotten wood , they do not enter into men's heares . a strange kind of obduration ! and how supposeable is it , that they who are so puft up for others , may also , through the known corruption of nature even in the best , do herein not a little to the puffing up of them too . the apostle's concluding of this chapter with those cautions , let us not be desirous of vain glory , provoking one another , envying one another , immediately upon his renewing of the precept , ver . 25. of walking in the spirit : and immediately before those words , chap. 6. 1. if a man be over ●●en with a fault , ye which are spiritual , restore such a one in the spirit of meekness , shews how he understood the case to be with these galatian christians , that as to doctrinals were yet sound and unfall'n . that there was yet such carnality working in their continued contests , ( tho' for the truth ) such pride , such affectation of vain-glory , such wrathfulness , as shew'd it was not meer love to truth that kept up the contest , but some such worse principles . nothing is plainer than that principles and ends measure one another . and when that is done , or coveted to be done , that serves no good end ; or is so done , as not to serve but destroy , or hinder any end that is truly good ; the principle must be very bad , that moves the wheel . disorderly eccentrick motions bewray their principle and end together . when the carriage and conduct of an affair that carries with it the appearance of serving the truth , is impetuous , eager , precipitant ; when there is no good end in view of the present so modify'd endeavour ; when enough is agreed already to serve the most important ends , vnity among brethren , the salvation of souls , and yet things are further insisted on , unnecessary to either , yea , prejudscial to both , and upon which the weight and stress of either of these cannot be laid without sin ; it too plainly appears vain-glory to ones self , or the slurring of a ( designed ) adversary is the end ; and then the principle is proportionable . yet even in the light , and when matters are thus open and in view , oppositions are push'd on , and men's spirits rise to that pitch , as to bear down what-ever is proposed , only with design to make their career a little slower : yea , and they are apt , rather than hearken , to put opprobious names and characters upon them that are not altogether so furious as themselves . nor have they themselves the patience to consider consequences , and whether these things tend ; that is , that god is provoked , that the souls of men are endanger'd , greatly endanger'd . i have found in my own conversation , that some even in distress , in agonies , have said , lord , be merciful to us , i know not which way to go ; one preaches one thing , another reaches the quite contrary . i know they mistake ; we do generally in substance preach the same gospel . thanks be to god his gospel is not confin'd to a few men , or to this or that party of men. but in the mean time , it is a thing of very ill consequence to lay stumbling-blocks before the blind , barrs and obstructions in the way of the weak and the lame , whereby they may be turned out of the way , who should rather be strengthened . it is not considered , that where the danger is less of an utter ruine to the souls of men , there is however occasion'd a great languor and enfeeblement . they should be considered , and treated , not only as being weak , but lest they should be made so . when they are diverted from the proper means of improvement and growth , and their minds are alienated from those means being otherwise engaged , an ill habit is contracted ; and when the distemper hath seized some , it spreads , and soon infects more . nutriment is dispensed , from the head through the body , by the co-operation of the several parts , as those texts , eph. 4. 16. col. 2. 19. do with great emphasis and elegancy speak . understand it so , that how far soever there is , or ought to be actual communion , every limb and joynt contributes something to the strength and vigour of the rest . so is nourishment ministred , and spreads it's self in the body to it's edifying it's self in love : which love if it fail , an universal languor cannot but ensue , the free circulation of vital spirits being obstructed and stopt . and those that are most sensible , if they be not so much otherwise damnified , cannot , when they observe it , but be grieved , and take it bitterly to heart ; when the tokens appear to their view of a general decay . the living members of any body are pained , when the body is wasted and rent ; dead or stupify'd and benummed members feel it not , are unapprehensive . but above all , it ought to be considered , ( and how little is it ? ) that the holy spirit is grieved , and doth ( as we may fear it will more ) sensibly retire . the gospel in which it is wont to breathe is trifled with : the glorious gospel ! the gospel of the grace of god! ( can men find nothing else to play with ? ) by which that blessed spirit hath begotten many a soul to god , and nourish'd them unto life eternal . that precious thing designed for so great , and sacred purposes , ( as pampered , wanton children do with their food ) they dally with , or quarrel about it , or squander and throw it away . how can this but offend ? the self-procur'd distempers which did precede , and those that ensue , encrease the offence . when 't is said , eph. 4. 30. grieve not the holy spirit of god — and presently subjoyned , ver . 31. let all bitterness , and wrath , and anger , and clamour , and evil-speaking be put away . is it not less to us to collect , that these things do more peculiarly grieve the spirit ? that spirit of grace , of all love , goodness , sweetness and benignity . there is but one body , and one spirit , a spirit that spreads vital influence in the body . what can you think of that spirit that feels every where ? that is in the body an universal sentient ? how can that spirit but be grieved ! passion it is not capable of , hut just and sedate displicency , that matters should be so . how should any of us like it , to have our living body torn limb from limb , and part from part ! though with him real commotion , and disturbance can have no place . intellectual resentment is infinitely greater and deeper than we can either feel or conceive . but where this angry , tumify'd proud flesh is the governing thing , none of these tremendous consequences or considerations , while it is so , take any place . the litigious quarrelsom genius 〈◊〉 throw off all , will find no leisure or 〈◊〉 for a calm thought : but though the course in which we are engaged should be ready to set on fire the whole ●●●rse of nature , will be still for casting abroad firebrands , and arrows , and death ; and make us think this fine sport ! if indeed there were room for any cooler thoughts , one would think such as these should not lie remote . how little any of us know , or are capable of knowing in this our present state ! that they that think they know most , or are most conceited of their own knowledge , know nothing as they ought to know . that they that are most apt to contend , do most of all sight in the dark . that it is too possible there may be much knowledge without love. how little such knowledge is worth ! that it profits nothing . that it hurts , puffs up , when love edifies . that the devils know more than any of us , while their want of love , or their hellish malignity makes them devils . that as by pride comes contention , so humility would contribute more to peace , ( and to the discerning of truth too ) than the most fervent disceptation . that there is no hope of proselyting the world to my opinion or way . that if i cannot be quiet till i have made such and such of my mind , i shall still be unquiet while oth●rs are not of it , i. e. always . that if some ones judgment must be a standard to the world , there are thousands sitter for it than mine . that they that in their angry contests think to shame their adversary , do commonly most of all shame themselves . but to close all , i pray let us consider , we are , professedly , going to heaven , that region of light , and life , and purity , and love : it well indeed becomes them that are upon the way thither , modestly to enquire after truth . humble , serious , diligent endeavours to encrease in divine knowledge , are very suitable to our present state of darkness and imperfection . the product of such enquiries we shall carry to heaven with us , with whatsoever is most a kin thereto , ( besides their usefulness in the way thither . ) we shall carry truth , and the knowledge of god to heaven with us ; we shall carry purity thither , devotedness , of soul to god and our redeemer , divine love and joy , if we have their beginnings here , with whatsoever else of real permanent excellency , that hath a setled , sixed seat and place in our souls now ; and shall there have them in perfection . but do we think we shall carry strife to heaven ? shall we carry anger to heaven ? envyings , heart-burnings , an●●●sities , enimities , hatred of our brethren and fellow-christians , shall we carry these to heaven with us ? let us labour to divest our selves , and strike off from our spirits , every thing that shall not go with us to heaven , or is equally unsuitable to our end and way , that there may be nothing to obstruct and hinder our abundant entrance at length into the everasting kingdom . finis . these books written by the same reverend author mr. john howe , are sold by thomas parkhurst at the bible and three crowns in cheap-side . 1. the blessedness of the righteous : the vanity of this mortal life . on psal. 17. ver . 15. and psalm . 89. 47. 2. of thoughtfulness for the morrow . with an appendix concerning the immoderate desire of fore-knowing things to come . 3. the redeemers tears wept over lost souls , in a treatise on luke 19. 41 , 42. with an appendix wherein some what is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . 4. of charity in reference to other mens sins . 5. self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance . 6. a sermon directing what we are to do after a strict enquiry whether or no we truly love god. 7. a funeral sermon for that faithful and laborious servant of christ , mr. richard fairclough , ( who deceased july 4. 1682. in the sixty first year of his age. ) 8. a funeral sermon for mrs. esther sampson , the late wife of henry sampson , dr. of physick , who died nov. 24. 1689. books lately printed for tho. parkhurst . a sermon preach'd before the king and queen at whitehall , the fifth of november , 1692. by richard , lord bishop of bath and wells . a brief tract of the fourth commandment : wherein is discover'd the cause of all our controversies about the sabbath-day , and the means of reconciling them . recommended by the reverend dr. bates , and mr. john howe . an epistolatory discourse on the great assistances to a christian faith , and for a more intire rest and assurance in the highest tryals and adventures thereof . with a second part , upon the present times , and these rare vicissitudes of providence in the publick state of britain in this age. to which an appendix is added in the close . by r. fleming , minister of the gospel at roterdam ; the author of the fulfilling of scripture . a short story of the rise , reign and ruine of the antinomians , familists , and libertines that infected the churches of new-england : and how they were confuted by the assembly of ministers there : as also of the magistrates proceedings in court against them . together with god's strange remarkable judgments from heaven upon some of the chief fomenters of these opinions ; and the lamentable death of mrs. hutchison . very fit for these times ; here being the same errors amongst us , and acted by the same spirit . published at the instant request of sundry , by one that was an eye and ear-witness of the carriage of matters there . satan sifting : or , the oyl of joy for the spirit of heaviness . a body of practical divinity , consisting of above one hundred seventy six sermons on the lesser catechism , composed by the reverend assembly of divines at vvestminter : with a supplement of some sermons on several texts of scripture . by thomas vvatson , formerly minister at st. stephen's vvalbrook , london . recommended by several ministers to masters of families and others . a discourse of the saving grace of god : by david clarkson minister of the gospel . the conversion of the soul. to which is added , a warning to sinners to prepare for judgment . by nat. vincent minister of the gospel . a discourse of old age , tending to the instruction , caution and comfort of aged persons . finis . notes, typically marginal, from the original text notes for div a44671-e130 cypr. de simplie . prael . eph. 4 4. mat. 28. 20. plin. epist. apol. contra gent. see in brerewoods enquiries . ludolphu●'s aethiopick hist. and divers others . phil. 2. 15 , 16. notes for div a44671-e8260 * marsil . ficinus . * dr. spencer de ritibus hebraeorum . * see at large to this purpose smith's select discourses upon this subject . notes for div a44671-e12910 * de brev. vitâ . a calm and sober enquiry concerning the possibility of a trinity in the godhead in a letter to a person of worth : occasioned by the lately published considerations on the explications of the doctrine of the trinity by dr. wallis, dr. sherlock, dr. s--th, dr. cudworth, &c. ... howe, john, 1630-1705. 1694 approx. 156 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44670 wing h3018 estc r10702 12198941 ocm 12198941 56066 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. a44670) transcribed from: (early english books online ; image set 56066) images scanned from microfilm: (early english books, 1641-1700 ; 763:23) a calm and sober enquiry concerning the possibility of a trinity in the godhead in a letter to a person of worth : occasioned by the lately published considerations on the explications of the doctrine of the trinity by dr. wallis, dr. sherlock, dr. s--th, dr. cudworth, &c. ... howe, john, 1630-1705. [2], 141, [1] p. printed by j. astwood for tho. parkhurst ..., london : 1694. advertisement: p. 141-[1] at end. attributed to john howe by wing. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng wallis, john, 1616-1703. -considerations on the explications of the doctrine of the trinity. trinity -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a calm and sober enquiry concerning the possibility of a trinity in the godhead : in a letter to a person of worth. occasioned by the lately published considerations on the explications of the doctrine of the trinity : by dr. wallis , dr. sherlock , dr. s — th , dr. cudworth , &c. together with certain letters ( hitherto unpublished ) formerly written to the reverend dr. wallis on the same subject . london , printed by j. astwood for tho. parkhurst at the bible and 3 crowns at the lower end of cheapside , near mercers . chappel , 1694. a calm discourse of the trinity in the godhead , &c. sir , i intend not this discourse shall be concern'd in what this author hath said of the several explications given by the persons named on his title-page . the only thing it is design'd for , is the discoursing with him that single point which he refers to in his 29th . and 30th . pages , and which in this controversie , is on all hands confessed to be the cardinal one , viz. whether a trinity in the godhead be possible or no ? i put not the question about three persons ; both because i will not , in so short a discourse as i intend to make this , be engaged in discussing the unagreed notion of a person ; and because the scripture lays not that necessity upon me , ( tho' i do not think the use of that term , in this affair , either blameable or indefensible . ) but i shall enquire whether the father , the son ( or word ) and the holy ghost cannot possibly admit of sufficient distinction from one another to answer the parts and purposes severally assigned them by the scripture , in the christian oeconomy , and yet be each of them god , consistently with this most inviolable and indubitable truth [ that there can be but one god. ] this author concludes it to be impossible in the mentioned pages of his discourse , and thereupon seems to judg it necessary that two of them be excluded the godhead , as many others ( some going the arian , some the photinian , more lately called the socinian way ) have done before him . he acknowledges pag. 30. col . 1. there may be [ some secret revealed by god , because it was above humane capacicity to discover it ; and sometimes also to comprehend how it can be ] but adds [ there is a vast difference between my not being able to conceive how a thing should be , and a clear apprehension , and sight that it cannot be . ] what he says thus far is unexceptionable , and i heartily concur with him in it . but for what he subjoyns , ( wherein he might have spoken his mind of the matter in controversie with as much advantage to his cause , without reflecting upon his adversaries , as if they considered these things either with no intention , or with no sincerity , not allowing them even the never so little of the one or the other ) that [ three distinct almighty and alknowing persons , should be but one almighty , or but one all-knowing , or but one god , a man ( who considers with never so little intention and sincerity ) clearly sees that it cannot be . in short , that it is not a mystery , but ( as dr. south speaks ) an absurdity and a contradiction . ] this is that i would consider with him , if he will affix these words of his [ a man who considers , &c. ) clearly sees it cannot be ; and it is an absurdity and a contradiction ] to the question as i have set it down above . in the mean time he cannot be ignorant that as he hath represented the matter , he hath here either not truly , ( or at least not fairly ) given the sense of any of them whom he pretended to oppose . for when by those words , but that three divine persons , or that three distinct almighty and allknowing persons should be but one almighty , but one allknowing , or but one god , he would slily insinuate to his unwary and less attentive reader that the same men held three almighties , and but one ; he well knows , and elsewhere confesses ( tho' he might suppose that some readers would not be at leisure to compare one place of his writings with another , but hastily run away with the apprehension , that such as were not of his mind spake nothing but nonsense and contradictions ) that not only his later opposers since p. lumbard , as he speaks , but divers much more ancient , as athanasius , and the rest of the nicene fathers , &c. deny'd three almighties , tho' they affirmed each of the persons to be almighty , understanding omnipotency ( as they do omnisciency ) to be an attribute not of the person , as such , but of the essence , as such , which they affirm to be but one , i. e. that they are each of them almighty , by communication in one and the same almighty essence . and if their sentiment be so very absurd , he needed the less to fear representing it as it is . and the other who seems to grant three almighties , doth never say there is but one almighty ; tho' such say too there is but one god , placing the unity of the godhead in somewhat else , as he hath himself taken notice ; which is remote from express self-contradiction also . but i shall concern my self no further about the one or the other of these ways of explaining the doctrine of the three persons . only shall enquire concerning the possibility of such a trinity in the godhead as was above expressed , requiting the uncharitableness of this author , in imputing carelesness or insincerity to all , that think it possible , with so much charity , as to believe he would not ( against the plain tenour of scripture ) have rejected the doctrine of the trinity ( as he professes to do that of the incarnation ) if he had not thought it every way impossible . and here i premise 1. that the present undertaking is not to shew that the father , son and holy ghost are three , and but one , in the same respect , which i would adventure ( in this authors words ) to say , no man that considers with never so little intention and sincerity , would offer at . but when they are supposed to be but one , in respect of deity , they are thought to be three in some other respect . 2. that what i now design is only to represent this matter as possible to be some way , and in the way here proposed for ought we know , not as definitely certain , to be this way or that . the former is enough to our present purpose , i. e. if any way it can be conceived , without absurdity or contradiction , that these may be three with sufficient distinction to found the distinct attributes which the scriptures do severally give them , so as some things may be affirmed of some one , and not be affirmed of the other of them , and yet their unity in godhead be conserved , our point is gained ; and the clamour of this ( and every other ) opposer ought to cease , for our asserting what every one that considers clearly sees cannot be . now , so much being forelaid , that we may proceed with clearness and satisfaction of mind [ if we would understand whether it be possible that these three may be sufficiently distinguished for the mentioned purpose , and yet be one in godhead , or in divine being ; we are to recollect our selves , and consider what we are wont , and find our selves indispensably obliged to conceive of that ever blessed being , and what is with less certainty or evidence said or thought of it . therefore , i. we cannot but acknowledge that whereas we do with greatest certainty and clearness conceive of it as an intellectual being , comprehensive ( with that ) of infinite and universal perfection , so we do ( most expresly , tho' this be imply'd in universal perfection ) conclude it a being most necessarily existent ; which god hath himself been pleased to signifie to us by the appropriated name i am , or i am what i am . hereby is this most excellent of beings infinitely , distinguished from all creatures , or from the whole creation . all created being is meerly contingent , i. e. ( according to the true notion of contingency ) dependent upon will and pleasure . so he hath himself taught us to distinguish ; and with such distinction to conceive of the creation , rev. 4. 11. thou hast made all things , and for [ or by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thy pleasure [ or will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they are , or were created . whatsoever being is necessarily existent , the excellency of its nature being such , as that it was necessary to it to exist , or impossible not to exist , is god , or is divine being . [ notwithstanding what some have imagined of necessary matter , we might adventure to affirm this universally of all necessary being that it is divine , taking it to be plainly demonstrable , and to have been demonstrated beyond all contradiction , by the learned dr. cudworth , and many others long before him . and doubt not to evince ( tho' that is not the present business ) that supposing the imagination of necessary matter were true , this sensible world could never possibly have been made of it , by any power whatsoever ; the only pretence for which it is imagined . but if any have a mind to make this a dispute , to avoid being unseasonably involved in it at this time , it will serve my present purpose to assert only , whatsoever intellectual being is necessarily existent is divine . and on the other hand , whatsoever being is contingent , i. e. such as that it depended on a meer intervening act of will , ( viz. even the sovereign and supream will ) whether it should be or not be , is created , or is creature . ii. whatsoever simplicity the ever blessed god hath by any express revelation claimed to himself , or can by evident and irrefragable reason be demonstrated to belong to him , as a perfection , we ought humbly and with all possible reverence and adoration , to ascribe to him . but such simplicity as he hath not claimed , as is arbitrarily ascribed to him by over-bold , and adventurous intruders into the deep and most profound arcana of the divine nature , such as can never be proved to belong to him , or to be any real perfection , such as would prove an imperfection , and a blemish , would render the divine nature less intelligible , more impossible to be so far conceived as is requisite , as would discompose and disturb our minds , confound our conceptions , make our apprehension of his other known perfections less distinct or inconsistent , render him less adorable , or less an object of religion , or such as is manifestly unreconcileable with his plain affirmations concerning himself , we ought not to impose it upon our selves , or be so far impos'd upon , as to ascribe to him such simplicity . it would be an over-officious and too meanly servile religiousness to be aw'd by the sophistry of presumptuous scholastick wits , into a subscription to their confident determinations concerning the being of god , that such and such things are necessary or impossible thereto , beyond what the plain undisguised reason of things , or his own express word do evince . to imagine a sacredness in their rash conclusions , so as to be afraid of searching into them , or of examining whether they have any firm and solid ground or bottom . to allow the schools the making of our bible , or the forming of our creed , who license ( and even sport ) themselves to philosophize upon the nature of god with as petulant , and irreverent a liberty , as they would upon a worm , or any the meanest insect , while yet they can pronounce little with certainty even concerning that , hath nothing in it either of the christian or the man. it will become as well as concern us , to disencumber our minds , and release them from the entanglements of their unproved dictates ; whatsoever authority they may have acquired , only by having been long , and commonly , taken for granted . the more reverence we have of god , the less we are to have for such men , as have themselves expressed little . iii. such as have thought themselves obliged by the plain word of god to acknowledge a trinity in the god-head , viz. of father , son , and h. ghost , but withall to diminish the distinction of the one from the other , so as even to make it next to nothing , by reason of the straits into which unexamined maxims have cast their minds , concerning the divne simplicity ; have yet not thought that to be absolute or omnimodous . for the allowing of three somewhats in the divine nature ( and what less could have been said ? ) cannot consist with absolute simplicity in all respects , inasmuch as they cannot be three without differing , in some refpect , from one another . since therefore there is a necessity apprehended of acknowledging three such somewhats in the godhead , both because the word of god ( who best understands his own nature ) doth speak of three in it so plainly , that without notorious violence , it cannot be understood otherwise , and because it affirms some things of one or other of them , which it affirms not of the rest ; it will therefore be necessary to admit a true distinction between them , otherwise they cannot be three , and safe to to say there is so much , as is requisite to found the distinct affirmations , which we find in gods word , concerning this or that , apart from the other ; otherwise we shall , in effect , deny what god affirms ; and modest to confess that how great the distinction is , with precise and particular limitation , we do not know nor dare be curious to determine or enquire : only that as it cannot be less , than is sufficient to sustain distinct predicates or attributions ; so it cannot be so great , as to intrench upon the unity of the godhead . which limits , on the one hand , and the other , god hath himself plainly set us . iv. therefore since we may offend very highly by an arrogant pretence to the knowledge we have not , but shall not offend by confessing the ignorance which we cannot ( and therefore need not ) remedy . we should abstain from confident conclusions in the dark , and at random , especially concerning the nature of god ; and for instance from saying , we clearly see a sufficient distinction of father , son , and spirit , in the godhead cannot be , or is impossible . it expresses too little reverence of god , as if his being had any , or so narrow , limits as to be presently seen thorough ; an over-magnifying opinion of our selves , as if our eye could penetrate that vast and sacred darkness , or the glorious light ( equally impervious to us ) wherein god dwells ; too great rudeness to the rest of men , more than implicitly representing all mankind besides as stark blind , who can discern nothing of what we pretend clearly to see . and it is manifest this cannot be said to be impossible , upon any other pretence , but that it consists not with the unity of the godhead , in opposition to the multiplication thereof , or with that simplicity , which stands in opposition to the concurrence of all perfections therein , with distinction greater than hath been commonly thought to belong to the divine nature . for the former we are at a certainty : but for the latter how do we know what the original , natural state of the divine being is , in this respect ? or what simplicity belongs to it ? or what it may contain or comprehend in it , consistently with the unity thereof ; or so , but that it may still be but one divine being ? what distinction , and unity ( conserved together ) we can have , otherwise , an idéa of , without any apprehended inconsistency , absurdity or contradiction , we shall rashly pronounce to be impossible ( or somewhat imperfectly resembled thereby ) in the divine being , unless we understood it better than we do . some prints and characters of that most perfect being may be apprehended in the creatures , especially that are intelligent ; such being expresly said to have been made in the image of god. and if here we find oneness , with distinction , meeting together in the same created intelligent being , this may assist our understandings in conceiving what is possible to be ( in much higher perfection ) tho not to the concluding what certainly is , in the uncreated . v. waving the many artificial unions of distinct things , that united , and continuing distinct , make one thing , under one name , i shall only consider what is natural , and give instance in what is nearest us , our very selves ; tho the truth is , we know so little of our own nature , that it is a strange assuming when we confidently determine what is impossible to be in the divine nature , besides what he hath told us , or made our own faculties plainly tell us is so ; ( and what he hath made any mans faculties to tell him , he hath made all mens that can use them . ) but so much we manifestly find in our selves , that we have three natures in us very sufficiently distinguishable , and that are intimately united , the vegetative , sensitive , and the intellective . so that notwithstanding their manifest distinction , no one scruples when they are united , to call the whole the humane nature . or if any make a difficulty , or would raise a dispute about the distinction of these three natures , i for the present content my self with what is more obvious , not doubting to reach my mark by degrees , viz. that we are made up of a mind , and a body , somewhat that can think , and somewhat that cannot ; sufficiently distinct , yet so united , that not only every one ( without hesitation ) calls that thing made up of them one man ; but also every one that considers deeply , will be transported with wonder by what more-than-magical knot or tye , two things so little a-kin , should be so held together , that the one that hath the power of will and choice cannot sever it self , and return into the same union with the other at pleasure . but , vi. since we find this is a thing actually done , the making up of two things of so different natures into one thing , that puts the matter out of doubt that this was a thing possible to be done , 't was what god could do , for he hath done it . and if that were possible to him , to unite two things of so very different natures into one thing ; let any colourable reason be assigned me why it should not be as possible to him , to unite two things of a like nature . i. e. if it were possible to him to unite a spirit and a body , why is it less possible to him to have united two spirits ? and then i further enquire , if it were possible to him to unite two , would it not be as possible to unite three ? let reason here be put upon its utmost stretch , and tell me what in all this is less possible than what we see is actually done ! will any man say two or three spirits united , being of the same nature , will mingle , be confounded , run into one another , and lose their distinction ? i ask , supposing them to pre-exist apart , antecedently to their union ; are they not now distinguished by their own individual essences , let them be as much united as our souls and bodies are , why should they not as much remain distinct by their singular essences ? there is no more hazard of their losing their distinction , by the similitude of their natures , than of our soul and body's transmuting one another by their dissimilitude . i know not but the dictates of so vogued an author with many in this age , as spinosa , may signifie somewhat with some into whose hands this may fall ; who ( with design bad enough ) says , that , from whence one might collect the remaining distinction of two things of the same nature in such a supposed union , were the more easily conceivable of the two , i. e. than of two things of different natures . for in his posthumous ethicks , de deo , he lays this down in explication of his second definition , [ cogitatio aliâ cogitatione terminatur . at corpus non terminatur cogitatione , nec cogitatio corpore . ] some may regard him in this , and it would do our business . for my patt , i care not to be so much beholden to him ; for it would , at the long run , overdo it ; and i know his meaning . but i see not but two congenerous natures are equally capable of being united , retaining their distinction , as two of a different kind , and that sufficiently serves the present purpose . however , let any man tell me , why it should be impossible to god so to unite three spirits , as by his own power to fix their limits also , and by a perpetual law inwrought into their distinct beings to keep them distinct , so that they shall remain everlastingly united , but not identifyed ; and by vertue of that union , be some one thing ( which must , yet , want a name ) as much , and as truly , as our soul and body united do constitute one man. nor is it now the question , whether such an union would be convenient or inconvenient , apt or inept ; but all the question is whether it be possible or impossible ; which is as much as we are concerned in at this time . but you will say , suppose it be possible , to what purpose is all this ? how remote is it from the supposed trinity in the godhead ? you will see to what purpose it is by and by . i therefore adde , vii . that if such an union of three things ( whether of like , or of different natures ) so as that they shall be truly one thing , and yet remain distinct , tho united , can be effected , ( as one may with certainty pronounce , there is nothing more impossible , or unconceivable in it , than we find is actually done ) then it is not intrinsecally impossible , or objectively ; it is not impossible in it self . no power can effect what is simply , and in it self impossible . there is therefore no contradiction , no repugnancie , or inconsistencie , as to the thing , nor consequently any shadow of absurdity in the conception hereof . whereupon , viii . if such an union with such distinction be not impossible in it self , so that by a competent power it is sufficiently possible to be effected , or made ; we are to consider whether it will appear more impossible , or whether i shall have a conception in my own mind any thing more incongruous if i conceive such an union ( with such distinction ) unmade , or that is original and eternal , in an unmade , or uncreated being . for we are first to consider the thing in it self , abstractly from made or unmade , created or uncreated being . and if it pass clear of contradiction or absudity , in its abstract notion , we are so far safe , and are not liable to be charged as having the conception in our minds of an impossible , absur'd , or self-repugnant thing . so that clamour and cry of the adversary must cease , or be it self absurd , and without pretence . this now supposed union with such distinction , must if it be judg'd impossible , as it is in our thoughts introduc'd into unmade being , can no longer be judg'd impossible , as it is an union of distinct things , but only as it is unmade , or is supposed to have place in the unmade eternal being . ix . this is that then we have further to consider , whether , supposing it possible that three spiritual beings might as well be made or created in a state of so near union with continuing distinction , as to admit of becoming one spiritual being , to be called by some fit name ( which might easily be found out , if the thing were produc'd ) as that a spiritual being , and a corporeal being may be made or created in a state of so near union with continuing distinction , as to become one spiritual-corporeal being , called by the name of man ; i say , whether supposing the former of these to be as possible to be done , or created , as the latter , which we see done already ; we may not as well suppose somewhat like it , but infinitely more perfect to be original , and eternal in the uncreated being ? if the first be possible , the next actual , what pretence is there to think the last impossible ? x. i might add , as that which may be expected to be significant with such as do seriously believe the doctrines both of the incarnation , and the trinity ( tho' i know it will signifie nothing with them , who with equal contempt reject both ) that the union of the two natures , the humane ( made up of an humane body and an humane soul , which are two exceedingly different natures ) with the divine ( which is a third and infinitely more different from both the other ) in one person , viz. of the son of god , cannot certainly appear to any considering person more conceivable or possible , than that which we now suppose ( but assert not ) of three distinct essences united in the one godhead , upon any account , but this only , that this is supposed to be an unmade , eternal union , the other made and temporal ; which renders not the one less conceivable than the other , as it is union , but only as in the several terms of this union it is supposed eternally to have place in the being of god ; whereas that other union , in respect of one of its terms is acknowledg'd de novo to have place there . in short , here is a spiritual created being , an humane soul ( setting aside for the present the consideration of the humane body , which united therewith made up the man , christ ) confessed to be in hypostatical union with the uncreated spiritual being of god , not as that being is in the person of the father , nor as in the person of the holy ghost , for then they should have become man too ; but as it was in the person of the son only ; why shall it be thought less possible that three uncreated spiritual beings may be in so near an union with each other as to be one god , as that a created spirit ( and body too ) should be in so near union with one of the persons in the godhead only , as therewith to be one person ? will it not hereby be much more easily apprehensible how one of the persons ( as the common way of speaking is ) should be incarnate , and not the other two ? will not the notion of person it self be much more unexceptionable , when it shall be supposed to have its own individual nature ? and why is a natural , eternal union of uncreated natures ( with continuing distinction , or without confusion ) sufficient unto the unity of the godhead , less supposable , than a temporal contracted union with created natures ( without confusion too ) that shall be sufficient to the unity of a person ? will it be any thing more contrary to such simplicity of the divine nature as is necessarily to be ascribed thereto ? or will it be tritheism , and inconsistent with the acknowledged inviolable unity of the godhead ? xi . that we may proceed to speak to both , let these things be consider'd with seriousness and sobriety of mind , as to our selves ; with all possible reverence towards the blessed god , and with just candour and equanimity towards other men. and first we must leave it to any ones future representation ( not being hitherto able to discern any thing ) what there is in all this that is here supposed any way repugnant to such simplicity , as god any where claims to his own being , or that plain reason will constrain us to ascribe to him , or that is really in it self any perfection . we are sure god hath not by his word taught us to ascribe to him universal absolute simplicity ; or suggested to us any such notices as directly and evidently infer it to belong to him . nor hath seem'd at all intent upon cautioning of us lest we should not ascribe it . the word we find not among his attributes mentioned in the holy scriptures . the thing , so far as it signifiies any general perfection , we are sure belongs to him ; but the scriptures are not written with visible design to obviate any danger of our misconceiving his nature , by not apprehending it to be in every respect most absolutely simple . it doth teach us to conceive of him as most powerful , most wise , most gracious ; and doth not teach us to conceive all these in the abstract , viz. power , wisdom and goodness to be the same thing . yet we easily apprehend by reflecting upon our selves , that , without multiplying the subject , these may all reside together in the same man. but our difficulty is greater to conceive what is commonly taught , that these , without real distinction , or with formal only ( as contradistinguished to the difference of thing from thing ) are in the abstract affirmable of god , that he is power , wisdom , goodness . that to his being belongs so absolute simplicity , that we must not look upon these as things really distinguishable , there , from one another , but as different conceptions of the same thing . we must conceive of things as we can , not as we cannot ; and are only concern'd to take heed of unreveal'd , and undemonstrable , and peremptory conceptions concerning that glorious most incomprehensible and ever-blessed being ; to beware of too curious prying into the nature of god ( when it vvas so penal to look unduly into , or even to touch that only-hallovved symbol of his presence , his ark ! ) beyond what he hath reveal'd expresly , or we can most clearly , by generally received light , apprehend . when we knovv there is a knovvledge of him so reserved from us , vvhereof our minds are so little receptive , that it seemed all one , vvhether he told us , he did dvvell in thick darkness , or in inaccessible light . 't will be a reproach to us , if we shall need to be taught reverence of him by pagans ; or that such a document should need to be given us for our admonition , as that very ancient inscription in one of their temples imported , i am whatsoever was , is , or shall be , and who is he that shall draw aside my vail ? xii . if we should suppose three spiritual necessary beings , the one whereof were meer power ( or furious might ) destitute of either wisdom , or goodness ; another meer wisdom ( or craft rather ) destitute of either goodness or power ; a third meer goodness ( or fond and fruitless kindness ) destitute of either power or wisdom , existing separately and apart from each other . this triple conception would overthrow it self , and must certainly allow little ease to any considering mind . nor could any of these be god. but if we conceive essential power , wisdom , and goodness concurring in one spiritual necessarily existent being , in which are each of these , not only , by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , usually acknowledged in the three persons , totally permeating one another ( which signifying but meer presence , as we may express it , is in comparison , a small thing ) but really and vitally united , by so much a nearer , and more perfect union than hath ever come under our notice among created beings , of partly corporeal , partly incorporeal natures , by how much beings of purest sprituality may be apter to the most intimate union , than when one is quite of a different nature from the other , and as whatsoever union is suposeable to be , originally , eternally , and by natural necessity , in the most perfect being , may be thought inexpressibly more perfect than any other . and if , hereupon , we further conceive the most entire , perpetual , everlasting intercourse and communion of these three , so originally united , that what is conceivable of perfection , or excellency in any one of these , is as much the others , for whatsoever exercises or operations , as his own ; i cannot apprehend what there is of repugnancy , contradiction , or absurdity in this supposition ; nor any thing that , by any measures he hath given us to govern our conceptions of him , appears unbecoming , or unworthy of god. there is , 't is true , less simplicity , but more perfection ascribed hereby to the divine being , intirely considered ; and more intelligibly , than if you go about to impose upon your self the notion of most absolute omnimodous simplicity therein . there would be yet more absolute simplicity ascribed unto an eternal being , if you should conceive in it meer power exclusive of wisdom , and goodness — and so of the rest ; but infinitely less perfection . and , if that would avail any thing , i could easily produce more school-men , than one , of no small note , concurring in this sentiment that [ simplicitas , si sumatur in totâ suâ amplitudine , non dicit perfectionem simplicitèr . ] but i count it not worth the while . xiii . and let it be here again observed , i speak not of this , as any certain determination , that thus things are in the deity ; but as a possible supposition of what , for ought we know , may be . if any say this gives us the notion of a compounded deity , or of a composition in it ; i only say the term , composition , seems to imply a pre-existing component that brings such things together , and supposes such and such more simple things to have pre-existed apart or separate , and to be brought afterwards together into an united state . whereupon i peremptorily deny any composition in the being of god. and let any man from what hath been hitherto said or supposed , inferr it , if he can . imagine this of the godhead , and you shall , we acknowledge , conceive most untruly , most unworthily , most injuriously of god ; and what is most absolutely impossible to agree to the divine being . and for this reason only , that i know of , that carries any shadow of importance in it , many have been so apt , without the least warrant from any revelation god hath given of himself , to ascribe to him an unintelligible simplicity ; apprehending they must otherwise admit a composition in his most sacred essence , i. e. the putting of things together that were separate , to make it up ; which must suppose it a new production , that once was not , and from an imperfect state by the coalition of things once severed , to have arrived to the perfection we ascribe to the divine being ; which sort of being cannot , without the most absurd and blasphemous contradiction , ever admit to be called god. but if we suppose most perfect , essential , power , wisdom , love , by original , eternal , and most natural necessity to have co-existed in that being most intimately united , tho' distinct ; that seemingly important reason , will appear but a shadow , and accordingly vanish as such . and indeed this is no more than what , in effect , such as discourse upon this subject do commonly say ( tho' perhaps some may less consider the ducture and sequel of their own professed sentiments ) when they speak of the incomprehensibleness of god's essence , and how impossible it is a finite mind should form or receive a full and compleat idéa of it ; or when they therefore say , that any conceptions we can have of the wisdom , goodness , or any other attribute of the divine being , are still but inadequate conceptions ; whereby they must mean , when we consider for instance the wisdom of god that we not only fall infinitely short of conceiving all that belongs to the divine being , in that kind , but that there is also infinitely more belonging thereto , in other kinds , than it is possible that conception can contain or express . and when we have the conception in our minds of the divine wisdom , do we not apprehend there is really somewhat else in the divine being , whereof that term hath no signification ? or will we say his wisdom and his power are really the same thing ? ( as they must either be the same , or divers things : ) if we say they are the same , we must , i doubt , confess our selves to say what we do not understand , especially when , in the abstract , we affirm them of one another , and of god ; and accordingly say that wisdom is power , and power is wisdom , and the one of these is god , and the other , god. i know a formal distinction is commonly admitted , i. e. that the conception of the one is not included in the conception of the other . but are these different conceptions true or false ? if false , why are they admitted ? if true , there must be somewhat in the nature of the thing corresponding to them . but if we say they are distinct , but most intimately , and eternally united in the divine being , by a necessary , natural union , or that it is not impossible so to be , what we say will , i think , agree with it self , and not disagree with any other conception we are obliged to have concerning the blessed god. in the mean time , i profess not to judge , we are under the precise notions of power , wisdom and goodness , to conceive of the father , son , and holy ghost ; nor that the notions we have of those , or any other divine perfections , do exactly correspond to vvhat , in god , is signify'd by these names ; but i reckon , that vvhat relief and ease is given our minds by their being disentangled from any apprehended necessity of thinking these to be the very same things , may facilitate to us our apprehending the father , son , and spirit to be sufficiently distinct , for our affirming , or under standing the affirmation , of some things , concerning some one , without including the other of them . xiv . but some perhaps will say , while we thus amplify the distinction of these glorious three , we shall seem to have too friendly a look towards , or shall say in effect , what dr. sherlock is so highly blam'd for saying , and make three gods. i answer , that if with sincere minds we enquire after truth , for its own sake , we shall little regard the friendship or enmity , honour or dishonour of this or that man. if this were indeed so ; doth what was true become false , because such a man hath said it ? but it is remote from being so . there is no more , here positively asserted than generally so much distinction betweeen the father , son , and spirit , as is in it self necessary to the founding the distinct attributions , which in the scriptures are severally given them [ that when the word or wisdom was said to be with god ( understanding it , as the case requires with god the father ) in the creation of all things , we may not think nothing more is said than that he was with himself ; that when the word is said to be made flesh , 't is equally said the father was made flesh , or the holy ghost ; that when the holy ghost is said to have proceeded from , or have been sent by the father , or the son , he is said to have proceeded from himself , or have sent himself . ] but , in the mean time this is offered without determining precisely , how great distinction is necessary to this purpose . it is not here positively said these three are three distinct substances , three infinite minds or spirits . we again and again insist , and inculcate , how becoming , and necessary it is to abstain from over-bold enquiries , or positive determinations concerning the limits , or the extent of this distinction , beyond what the scriptures have , in general , made necessary to the mentioned purpose ; that we may not throw our selves into guilt , nor cast our minds into unnecessary straits , by affirming this or that to be necessary , or impossible in these matters . xv. the case is only thus , that since we are plainly led by the express revelation god hath made of himself to us in his word , to admit a trinal conception of him , or to conceive this threefold distinction in his being , of father , son , and spirit ; since we have so much to greaten that distinction , divers things being said of each of these , that must not be understood of either of the other ; since we have nothing to limit it on the other hand , but the unity of the godhead , which we are sure can be but one , both from the plain word of god , and the nature of the thing it self ; since we are assured both these may consist , viz. this trinity , and this unity , by being told there are three — and these three ( i. e. plainly , continuing three ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one thing ; which one thing , can mean nothing else but godhead ; as is also said concerning two of them , elsewhere , ( there being no occasion , then , to mention the third ) i and my father are one thing . we are hereupon unavoidably put upon it to cast in our own minds ( and are concerned to do it with the most religious reverence and profoundest humility ) what sort of thing this most sacred godhead may be , unto which this oneness is ascribed , with threefold distinction . and manifestly finding there are in the creation made unions , with sufficient remaining distinction , particularly in our selves , that vve are a soul and a body ( things of so very different natures ) that often the soul is called the man , ( not excluding the body ) and the body , or our flesh called the man ( not excluding the soul ) we are plainly led to apprehend that it is rather more easily possible there might be two spirits ( so much more agreeing in nature ) so united , as to be one thing , and yet continuing distinct ; and if two , there might as well be three , if the creator pleased . and hence are led further to apprehend , that if such a made union , with continuing distinction be possible in created being , it is for ought we know , not impossible in the uncreated ; that there may be such an eternal unmade union , with continuing distinction . and all this being only represented as possible to be thus , without concluding that thus it certainly is ; sufficiently serves our purpose , that no pretence might remain of excluding the eternal word ; and the eternal spirit , the godhead , as if a trinity therein were contradictious and impossible , repugnant to reason , and common sense . where novv is the coincidency ? xvi . nor is there , hereupon , so great a remaining difficulty to salve the unity of the godhead ; when the supposition is taken in , of the natural , eternal , necessary union of these three that hath been mentioned . and it shall be considered , that the godhead is not supposed more necessarily to exist , than these three are to coexist in the nearest and most intimate union with each other therein . that spiritual being which exists necessarily , and is every way absolutely perfect , whether it consist of three in one , or of only one , is god. we could never have known , 't is true , that there are such three coexisting in this one god , if he himself had not told us . what man knoweth the things of a man , but the spirit of a man that is in him ? even so the things of god none knoweth but the spirit of god. in telling us this he hath told us no impossible , no unconceivable thing . it is absurd , and very irreligious presumption to say this cannot be . if a worm were so far capable of thought , as to determine this or that concerning our nature ; and that such a thing were impossible to belong to it , which we find to be in it , we should trample upon it ! more admirable divine patience spares us ! he hath only let us know that this is the state of his essence ( whereof we should have been otherwise ignorant . ) this is its constitution , ( q. d. ita se habet comparatam ) thus it is in , and of it self , that there are three in it to be conceived , under the distinct notions of father , son and spirit , without telling us expresly how far they are distinct , in terms of art , or in scholastick forms of speech . but he considered us as men , reasonable creatures ; and that when he tells us there are three existing in his being , of each of which some things are said , that must not be understood spoken of the other , and yet that there is but one god. we are not uncapable of understanding , that these three must agree in godhead ; and yet that they must be sufficiently distinct , unto this purpose , that we may distinctly conceive of , apply our selves to , and expect from , the one and the other of them . and the frame of our religion is therefore ordered for us accordingly , i. e. for us to whom he hath revealed so much . others , to whom such notices are not given , he expects should deport themselves towards him , according to the light which they have , not which they have not . xvii . but an hypothesis in this affair , which leaves out the very nexus , that natural , eternal union , or leaves it out of its proper place , and insists upon mutual consciousness , which , at the most , is but a consequence thereof , wants the principal thing requisite to the salving the unity of the godhead . if two or three created spirits had never so perfect a mutual perspection of one another , that would not constitute them one thing , tho' it probably argue them to be so ; and but probably ; for god might , no doubt , give them a mutual insight into one another , without making them one ; but if he should create them in as near an union , as our soul and body are in vvith one another ( and it is very apprehensible they might be created in a much nearer , and more permanent one , both being of the same nature , and neither subject to decay ) they vvould as truly , admit to be called one something ( as such a creature might vvell enough be called , till a fitter name were found out ) notvvithstanding their supposed continuing distinction , as fitly , as our soul and body united , are , notvvithstanding their continuing distinction , called one man. and i do sincerely profess such an union , vvith perpetual distinction , seems to me every vvhit as conceivable , being supposed unmade , uncreated , and eternal , as any union is among creatures , that must therefore be a made thing , or a temporal production . and vvhereas necessity of existence ( most unquestionably of an intellectual being ) is a most certain , and fundamental attribute of deity : the father , son , and spirit being supposed necessarily existent , in this united state , they cannot but be god , and the godhead by reason of this necessary union cannot but be one ; yet so , as that when you predicate godhead , or the name of god of any one of them , you herein express a true , but an inadequate conception of god ; i. e. the father is god , not excluding the son , and h. ghost ; the son is god , not excluding the father and the h. ghost ; the h. ghost is god , not excluding the father and the son. as our body is the man , not excluding the soul ; our soul is the man , not excluding the body . therefore their union in godhead being so strict and close , notwithstanding their distinction , to say that any one of them is god , in exclusion of the other two , would not be a true predication . 't is indeed said the father is the only true god ; but that neither excludes the son , nor the h. ghost from being the true god also ; each of them communicating in that godhead which only is true . it had been quite another thing , if it had been said , thou father only , art the true god. xviii . the order moreover , is this way also very clearly preserved and fitly comply'd with of priority and posteriority ( not of time , as every one sees , but nature ) which the names father , son , and spirit do more than intimate . for the father ( usually called by divines the fons trinitatis ) being by this appellation plainly signify'd to be first in this sacred triad ; the son , as that title imports , to be of the father ; and the spirit to be of , or from , both the other . let these two latter be considered as being of , or from the first , not by any intervening act of will , by which it might have been possible they should not have been so ; but by natural , necessary , eternal promanation ; so as that necessity of existence is hereby made as truly to agree to them as to the first , which is acknowledged the most fundamental attribute of deity . this promanation is hereby sufficiently distinguisht from creation ; and these two set infinitely above all creatures , or the whole universe of created beings . nor is there hereby any place left for that unapt application of a son and grandson deriving themselves from the grandfather , or two brothers from one father . and altho' it be also true , and readily acknowledged , that there are numerous instances of involuntary productions among the creatures , and which are therefore to be deemed a sort of natural and necessary productions ; yet that necessity not being absolute , but ex hypothesi only , i. e. upon supposition of their productive causes , and all things requisite to those productions , being so , and so , aptly posited in order thereto , all which depended upon one sovereign will at first , so that all might have been otherwise , this signifies nothing to exempt them out of the state and rank of creatures , or invalidate this most unalterable distinction between created being , and uncreated . xix . but if here it shall be urged to me that one individual necessarily existent spiritnal being alone is god , and is all that is signifyed by the name of god ; and therefore that three distinct , individual , necessarily existent , spiritual beings must unavoidably be three distinct gods : i would say , if by one individual , necessarily existent , spiritual being , you mean one such being , comprehending father , son and holy ghost taken together , i grant it . but if by one individual , necessarily existent , spiritual being , you mean either the father , son , or holy ghost , taken sejunctly , i deny it ; for hoth the other are truly signify'd by the name of god too , as well as that one. i therefore say , the term individual , must in this case now supposed ( as possible , not as certain ) admit of a twofold application ; either to the distinct essence of the father , or of the son , or of the holy ghost ; or to the entire essence of the godhead , in which these three do concur . each of these conceived by it self are ( according to this supposition ) individual essences , but conceived together , they are the entire individual essence of god. for there is but one such essence , and no more , and it can never be multiplyed , nor divided into more of the same name and nature . as the body , and soul of a man , are one individual body , and one individual soul , but both together are but one individual man : and the case would be the same , if a man did consist of two , or three spirits so ( or more nearly ) united together , as his soul and body are . especially if you should suppose ( which is the supposition of no impossible or unconceivable thing ) that these three spirits which together ( as we now do suppose ) do constitute a man , were created with an aptitude to this united coexistence , but with an impossibility of existing separately , except to the divine power which created them conjunct , and might separate them so as to make them exist apart ; which yet cannot be the case in respect of three such uncreated spiritual beings , whose union is supposed to be by natural , eternal necessity , as their essences are ; and are therefore most absolutely inseparable . xx. or if it should be said , i make the notion of god to comprehend father , son , and holy ghost , and a godhead besides common to these three . i answer ; nothing i have said or supposed implies any such thing ; or that the notion of god imports any thing more of real being , than is contained in father , son , and holy ghost , taken together , and most intimately , naturally , and vitally , by eternal necessity , united with one another . as in a created being , consisting of more things than one taken together and united ; a man for instance , there is nothing more of real entity , besides what is contained in his body and his soul united and taken together . 't is true that this term , a man , speaks somewhat very divers from an humane body taken alone , or an humane soul taken alone , or from both , separately taken ; but nothing divers from both united , and taken together . and for what this may be unjustly collected to imply of composition , repugnant to divine perfection , it is before obviated . sect. 13. if therefore it be askt , what do we conceive under the notion of god , but a necessary , spiritual being ? i answer that this is a true notion of god , and may be passable enough , among pagans , for a full one . but we christians are taught to conceive under the notion of god , a necessary spiritual being , in which father , son , and spirit , do so necessarily coexist , as to constitute that being ; and that when we conceive any one of them to be god , that is but an inadequate , not an entire and full conception of the godhead . nor will any place remain for that trivial cavil , that if each of these have godhead in him , he therefore hath a trinity in him ; but that he is one of the three who together are the one god , by necessary , natural , eternal union . which union is also quite of another kind than that of three men ( as for instance , of peter , james and john ) partaking in the same kind of nature ; who notwithstanding , exist separately , and apart from each other . these three are supposed to coexist in natural , necessary , eternal , and most intimate union , so as to be one divine being . nor is it any prejudice against our thus stating the notion of the godhead , that we know of no such union in all the creation , that may assist our conception of this union . what incongruity is there in supposing , in this respect , as well as in many others , somewhat most peculiarly appropriate to the being of god ? if there be no such actual union in the creation , 't is enough to our purpose , if such a one were possible to have been . and we do know of the actual union of two things of very different natures so as to be one thing , and have no reason to think the union of two or more things of the same sort of nature , with sufficient remaining distinction , less possible or less intelligible . xxi . upon the whole , let such an union be conceived in the being of god , with such distinction , and one would think ( tho' the complexions of mens minds do strangely and unaccountably differ ) the absolute perfection of the deity , and especially the perfect felicity thereof , should be much the more apprehensible with us . when we consider that most delicious society which would hence ensue , among the so entirely consentient father , son , and spirit , with whom there is so perfect rectitude , everlasting harmony , mutual complacency , unto highest delectation ; according to our way of conceiving things , who are taught by our own nature ( which also hath in it the divine image ) to reckon no enjoyment pleasant , without the consociation of some other with us therein ; we for our parts cannot but hereby have in our minds a more gustfull idea of a blessed state , than we , can conceive in meer eternal solitude . god speaks to us , as men , and will not blame us for conceiving things so infinitely above us , according to the capacity of our natures ; provided we do not assume to our selves to be a measure for our conceptions of him ; further than as he is himself pleased to warrant , and direct us herein . some likeness we may ( taught by himself ) apprehend between him and us , but with infinite ( not inequality only , but ) unlikeness . and for this case of delectation in society , we must suppose an immense difference between him an all-sufficient , self-sufficient being , comprehending in himself the infinite fulness of whatsoever is most excellent and delectable , and our selves , who have in us but a very minute portion of being , goodness , or felicity , and whom he hath made to stand much in need of one another , and most of all of him . but when , looking into our selves , we find there is in us a disposition , often upon no necessity , but sometimes , from some sort of benignity of temper , unto conversation with others ; we have no reason , when other things concur , and do fairly induce , and lead our thoughts this way , to apprehend any incongruity in supposing he may have some distinct object of the same sort of propension in his own most perfect being too , and therewith such a propension it self also . xxii . as to what concerns our selves , the observation is not altogether unapposit , what cicero treating of friendship , discourses of perpetual solitude , that the affectation of it must signifie the worst of ill humour , and the most savage nature in the world. and supposing one of so sour and morose an humour , as to shun and hate the conversation of men , he would not endure it , to be without some one or other to whom he might disgorge the virulency of that his malignant humour . or that supposing such a thing could happen , that god should take a man quite out of the society of men , and place him in absolute solitude , supplyed with the abundance of whatsoever nature could covet besides ; who , saith he , is so made of iron , as to endure that kind of life ? and he introduces architas tarentinus reported to speak to this purpose . that if one could ascend into heaven , behold the frame of the world , and the beauty of every star , his admiration would be unpleasant to him alone , which would be most delicious , if he had some one to whom to express his sense of the whole . we are not , i say , strictly to measure god by our selves in this ; further than as he himself prompts and leads us . but if we so form our conception of divine bliss , as not to exclude from it somewhat , whereof that delight in society , which we find in our selves may be an imperfect faint resemblance , it seems not altogether disagreeable to what the scriptures also teach us to conceive concerning him , when it brings in the eternal wisdom , saying , as one distinct from the prime author , and parent of all things , then was i by him , as one brought up with him , and daily his delight . xxiii . however , let the whole of what hath been hitherto proposed be taken together , and to me , it appears our conception of the sacred trinunity will be so remote from any shadow of inconsistency or repugnancy , that no necessity can remain upon us of torturing wit , and racking invention to the uttermost , to do a laboured and artificial violence ( by i know not what skrews and engines ) to so numerous plain texts of scripture , only to undeify our glorious redeemer , and do the utmost despite to the spirit of grace ! we may be content to let the word of god ( or what we pretend to own for a divine revelation ) stand as it is , and undistorted , speak its own sense . and when we find the former of all things speaking as we or us . when we find another [ i ] possessed by the lord , in the beginning of his way , before his works of old ; so as that he says of himself ( as distinct from the other ) i was set up from everlasting , from the beginning , or ever the earth was — and when he prepared the heavens i was there , &c. when we find the child born for us , the son given to us , called also the mighty god , and ( as in reference to us he fitly might ) the everlasting father . when we are told of the ruler that was to come out of bethlehem-ephrata , that his goings forth were from everlasting . that the word was in the beginning with god , and was god — that all things were made by him , and without him nothing was made , that was made . that this word was made flesh — that his glory was beheld as the glory of the only begotten son of the father , full of grace and truth . even that same he that above was said to have been in the beginning with god , and to be god. that when he who was said to have come down from heaven , was , even while he was on earth , at that time , said to be in heaven . that we are told by himself , he and his father are one thing . that he is not only said to know the heart , but to know all things . that even he who according to the flesh came of the israelites , is yet expresly said to be over all , god blessed for ever . that when he was in the form of god — he humbled himself to the taking on him the form of a servant , and to be found in fashion as a man. that 't is said , all things were created by him , that are in heaven , and on earth , visible and invisible , thrones , dominions , principalities , powers , — and that all things were created by him , and for him ; than which nothing could have been said more peculiar or appropriate to deity . that even of the son of god it is said , he is the true god and eternal life . that we are so plainly told he is , alpha and omega , the first and the last , he that was , and is , and is to come , the lord almighty , the beginning of the creation of the searcher of hearts . that the spirit of god is said to search all things , even the deep things of god. that lying to him is said to be lying to god. that the great christian solemnity , baptism is directed to be in the name of the father , son , and holy ghost . that it is so distinctly said , there are three that bear record in heaven , the father , the word , and the spirit , and that these three are one thing . i cannot imagine what should oblige us so studiously to wiredraw all this to quite other meanings . xxiv . and for the leaving out of this last mentioned text in some copies , what hath been said ( not to mention divers others ) by the famously learned dr. hammond upon that place , is so reasonable , so moderate , so charitable to the opposite party , and so apt to satisfie impartial and unprejudic'd minds , that one would scarce think , after the reading of it , any real doubt can remain concerning the authentickness of that 7 th . verse in 1 joh. 5. wherefore now taking all these texts together ; with many more that might have been mentioned , i must indeed profess to wonder , that with men of so good sense , as our socinian adversaries are accounted , this consideration should not have more place and weight , viz. that it being so obvious to any reader of the scriptures to apprehend from so numerous texts , that deity must belong to the son of god , and that there wants not sufficient inducement to conceive so of the holy ghost also ; there should be no more caution given in the scriptures themselves to prevent mistake ( if there were any ) in apprehending the matter accordingly . and to obviate the unspeakable consequent danger of erring in a case of so vast importance . how unagreeable it is to all our notions of god ; and to his usual procedure in cases of less consequence ! how little doth it consist with his being so wise and so compassionate a lover of the souls of men , to let them be so fatally expos'd unto so inevitable , and so destructive a delusion ! that the whole christian church should thorough so many centuries of years , be even trained into so horrid and continued idolatry by himself who so severely forbids it ! i cannot allow my self to think men of that perswasion insincere in their professing to believe the divine authority of the holy scriptures , when the leader and head of their party , writ a book , that is not without nerves in defence of it . but i confess i cannot devise , with what design they can think those scriptures were written ! or why they should count it a thing worthy of infinite wisdom to vouchsafe such a revelation to men , allowing them to treat and use it as they do ! and that till some great socinian wits should arise 1500 years after , to rectify their notions in these things , men should generally be in so great hazzard of being deceived into damnation , by those very scriptures , which were professedly writ to make them wise to salvation ! xxv . nor is it of so weighty importance in this controversie , to cast the ballance the other way , that a noted critick ( upon what introducement needs not be determined ) chang'd his judgment , or that his posthumous interpretations of some texts ( if they were his interpretations ) carry an appearance of his having changed it ; because he thought such texts might possibly admit to be interpreted otherwise , than they usually were , by such as alledged them for the trinity , or the ( disputed ) deity of the son or sipirit , or that the cause must be lost , upon his deserting it , or that he was still to be reckoned of the opposite party ( as this author calls it ) and that such texts as we most rely'd upon , were therefore given up by some of our own . and it is really a great assuming , when a man shall adventure to pronounce so peremptorily , against the so common judgment of the christian church , without any colour of proof , that our copies , are false copies , our translations , our explications false , and the generality of the wisest , the most inquisitive , most pious , and most judicious assertors of the christian cause , for so many continued ages , fools , or cheats for owning and avowing them ; for no other imaginanable reason , but only because they make against him ! how will he prove any copies we rely upon to be false ? is it because he is pleased to suspect them ? and is an interpretation false , because the words can possibly be tortur'd unto some other sense ? let him name me the text , wherein any doctrine is supposed to be delivered that is of meerly supernatural revelation , of which it is not possible to to devise some other meaning , not more remote , alien , or unimaginable , than theirs , of most of the disputed texts . nor indeed do we need to except that natural sentiment it self , that there is but one god , ( which this author takes such pains to prove , as if he thought , or would make other men think , we deny'd it . ) for tho' it is so generally acknowledged , doth he not know it is not so generally understood in the same sense ? against whom doth he write ? doth he not know they understand this oneness in one sense , he , in another ? they in such a sense as admits a trinity , he in a sense that excludes it ? but ( for such things as did need a superadded verbal revelation ) how easie is it to an inventive , pervicacious wit , to wrest words this way or that . xxvi . the scriptures were writ for the instruction of sober learners ; not for the pastime of contentious wits , that affect only to play tricks upon them . at their rate of interpreting , among whom he ranks himself , 't is impossible any doctrine can with certainty , be founded upon them . take the first chapter of st. john's gospel for instance , and what doctrine can be asserted in plainer words , than the deity of christ , in the three first verses of that chapter ? set any man of an ordinary , unprepossest understanding , to read them , and when he finds that by the word is meant jesus christ ( which themselves admit ) see if he will not judge it plainly taught , that jesus christ is god , in the most eminent , known sense . especially when he shall take notice of so many other texts , that , according to their most obvious appearance , carry the same sense . but it is first , thorough meer shortness of discourse , taken for granted , and rashly concluded on , that it is absolutely impossible , if the father be god , the son can be god too ( or the holy ghost ) upon a presumption , that we can know every thing that belongs to the divine nature ; and what is possible to be in it , and what not ; and next , there is hereupon not only a license imagined , but an obligation , and necessity , to shake heaven and earth , or tear that divine word that is more stable , into a thousand pieces , or expound it to nothing , to make it comply with that forelaid presumptuous determination . whereas if we could but bend our minds so far to comply with the plain ducture of that revelation god hath made unto us of himself ; as to apprehend that , in the most only godhead there may be distinctions , which we particularly understand not , sufficient to found the doctrine of a trinity therein , and very consistent with the unity of it ; we should save the divine word , and our own minds , from unjust torture , both at once . and our task , herein , will be the easier , that we are neither concerned nor allowed to determine , that things are precisely so , or so ; but only to suppose it possible that so they may be , for ought that we know . which will i am certain not be so hard , nor so bold an undertaking , as his , who shall take upon him to prove , that any thing here supposed is impossible . indeed if any one would run the discourse into the abyss of infinity , he may soon create such difficulties to himself , as it ought not to be thought strange , if they be greater than any humane understanding can expedite . but not greater than any man will be intangled in , that shall set himself to consider infinity upon other accounts ; which yet he will find it impos'd upon him unavoidably to admit whether he will or no. not greater than this author will be equally concern'd in , upon his doing that right to truth , in opposition to the former leaders of his own party , as to acknowledge the omnipresence of the divine essence , p. 32. which he will find , let him try it when he will. nor yet so great , nor accompanyed with so gross , so palpable and horrid absurdities , as he will soon be encountred with , should he retract his grant , or entertain the monstrously maimed , and most deformed , impious , conceit of a finite , or limited deity ! xxvii . yet also in this present case , the impossibility to our narrow minds of comprehending infinity , is most rationally improveable to our very just advantage . it ought to be upbraided to none as a pretext , or a cover to sloth , or dulness . 't is no reproach to us that we are creatures , and have not infinite capacities . and it ought to quiet our minds , that they may so certainly know they have limits ; within which , we are to content our selves with such notions , about indemonstrable , and unrevealed things , as they can , with greatest ease to themselves , find room for . i can reflect upon nothing in what is here proposed , but what is intelligible without much toil , or much metaphysicks . as matters , of so common concernment , ought , to our uttermost , to be represented in such a way that they may be so . we need not be concern'd in scholastick disquisitions about union ; or by what peculiar name to call that which is here supposed . it 's enough for us to know there may be a real , natural , vital , and very intimate union , of things that shall , notwithstanding it , continue distinct , and that shall , by it , be truly one . nor do we need to be anxiously curious in stating the notions of person , and personality , of suppositum and suppositality , tho' i think not the term person disallowable in the present case . nor will say what that noted man ( so noted that i need not name him , and who was as much acquainted with metaphysicks as most in his age ) published to the world above twenty years ago , that he counted the notion of the schools about suppositum a foolery . for i do well know , the thing it self , which our christian metaphysicians intended , to be of no small importance in our religion , and specially to the doctrine of redemption , and of our redeemer . xxviii . but i reckon they that go the more metaphysical way , and content themselves with the modal distinction of three persons in the godhead , say nothing herein that can be proved absurd or contradictious . as to what is commonly urged , that if there be three persons in the deity , each person must have its distinct individual essence , as well as its distinct personality . i would deny the consequence , and say , that tho' this be true in created persons ( taking person in the strict metaphysical sense ) it is not necessary to be so in uncreated . that the reason is not the same betvveen finite things and infinite ; and would put them to prove , if they can , that the same infinite essence cannot be whole and undivided in three several persons ; knowing there can be nothing more difficult urged in the case , than may against the divine omnipresence ; which irrefragable reasons , as well as the plainest testimony of scripture will oblige us to acknowledge . but i think , tho' this hypothesis abstractly considered , and by it self , is not indefensible ; it doth not altogether so well square with the christian oeconomy , nor so easily allow that distinction to the father , son , and holy spirit , which seems requisite to found the distinct attributions that are severally given them in the holy scriptures . xxix . to conclude , i only wish these things might be considered , and discoursed with less confidence , and peremptory determination ; with a greater awe of what is divine and sacred ; and that we may more confine our selves to the plain words of scripture in this matter , and be content therewith . i generally blame it in the socinians ( who appear otherwise rational and considering men ) that they seem to have formed their belief of things , not possible to be known but by the scriptures , without them ; and then think they are by all imaginable arts , and they care not what violence , ( as socinus himself hath in effect confessed ) to mold and form them according to their preconceived sense . common modesty , and civility , one would have thought , should have made schlictingius abstain from prefixing , and continuing that as a running title to a long chapter : articulus evangelicorum de trinitate cum sensu communi pugnat , engrossing common sense to himself and his party , and reproaching the generality of christians , as not understanding common sense . they should take upon them less , and not vaunt , as if they were the men , and wisdom must dye with them . for this author , i congratulate his nearer approach to us , from those who were formerly leaders of his party , in the doctrines of gods omnipresence , and the perceptiveness , and activity of separate souls . he writes with sprightliness and vigour . and , i doubt not , believes really , what he writes with so little seeming doubt . and because his spirit appears to be of a more generous , exalted pitch , than to comport with any thing against his judgment , for secular interest and advantage . i reckon it the greater pity it should want the addition of what would be very ornamental to it , and which he wishes to two of the persons , to whom he makes himself an antagonist , more of the tenderness and catholick charity of genuine christianity , p. 19. col . 2. to accompany those his abilities and learning , which would not thereby be the lesser ( as he speaks ) nor the less conspicuous . i believe few would have thought him to see the less clearly , if he had been content to see for himself , not for mankind . and if he had not talkt at that rate , as if he carried the eyes of all the world in his pocket , they would have been less apt to think he carried his own there . nor had his performance , in this writing of his , lost any thing of real value , if in a discourse upon so grave a subject , some lepidities had been left out , as that of dulcinea del toboso , &c. and to allude to what he says of dr. cudworth , his displeasure will not hurt so rough an author as arnobius , so many ages after he is dead , if he should happen to offend him , by having once said , dissoluti — est pectoris in rebus serijs quaerere voluptatem — &c. but for all of us , i hope we may say without offence to any , common humane frailty should be more considered , and that we know but in part , and in how small a part ! we should , hereupon , be more equal to one another . and when it is obvious to every one , how we are straitned in this matter , and that we ought to suppose one another intently , aiming to reconcile the scripture-discovery , with natural sentiments , should not uncharitably censure , or labour to expose one another , that any seem more satisfi'd with their own method than with ours . what an odd and almost ludicrous spectacle do we give to the blessed angels that supervise us ( if their benignity did not more prompt them to compassion ) when they behold us fighting in the dark , about things we so little understand ; or , when we all labour under a gradual blindness , objecting it to one another , and one accusing another that he abandons not his own too weak sight , to see only by his ( perhaps ) blinder eye . thus , sir , you have my sense what i think safe , and enough to be said in this weighty matter . to you , these thoughts are not new , with whom they have been communicated and discoursed heretofore , long ago . and i believe you may so far recollect your self , as to remember the principal ground was suggested to you , upon which this discourse now rests ; [ viz. necessity of existence , and contingencie ; emanations absolutely independent upon any will at all ; and the arbitrary productions of the divine will , ] as the sufficient and most fundamental difference between what is uncreated and what is created ; and upon this very account , as that which might give scope and room to our thoughts , to conceive the doctrine of the trinity , consistently with the unity of the godhead ; and so , as that the son , tho truly from the father , and the holy ghost tho' truly from both , shall yet appear infinitely distinguished from all created beings whatsoever . so much you know was under consideration with us above twenty years ago ; and was afterwards imparted to many more ; long before there was any mention or forethought , within our notice , of such a revival of former controversies , upon this subject , as we have lately seen . this occasion , now given , hath put me upon revolving anew these former thoughts ; and upon digesting them into some order , such as it is , for publick view . if they shall prove to be of any use , it appears they will not be out of season ; and it will he gratefull to me to be any way serviceable to so worthy a cause . if they shall be found altogether useless ; being evicted either of impertinency , or untruth , it shall not be ungratefull . for i thank god , i find not a disposition in my mind to be fond of any notions of mine , as they are such , nor to be more adventurous , or confident , in determining of things hid , not only in so profound , but in most sacred darkness , than i have all along exprest my self . i ought indeed to be the more cautious of offending in this kind , that being the thing i blame , the positive asserting this or that to be impossible , or not possibly competent to the nature of god , which by his own word , or the manifest reason of things doth not plainly appear to be so . much more which his word doth as plainly as it is possible any thing can be exprest by words , ascribe to him . the only thing i assert is , that a trinity in the godhead may be possible , for ought we know , in the way that i have proposed . at least it is so , for any thing that i do as yet know . and so confident i am of the truth , and true meaning of his word , revealing a trinity in his eternal godhead , that i strongly hope , if ever it shall be proved to be impossible upon these terms that i have here set down ; by the same , or by equal , light , the possibility of it some other way , will appear too . i. e. that not only a trinity in the unity of the godhead is a possible thing ; but that it is also possible that the father , son and holy ghost may be sufficiently distinguished to answer the frame and design of christianity : and that will equally serve my purpose . for so however , will the scandal be removed , that may seem to ly upon our holy religion , through the industrious misrepresentation which is made of it , by scepticks , deists or atheists , as if it were made up of inconsistencies and absurdities , and were fitter to be entertained with laughter than faith : and being effectually vindicated , it will be the more successfully propagated , and more chearfully practised ; which is all that is coveted and sought by sir , your very respectfully , humble servant , &c. postscript , having the copies of some letters by me , which i wrote to dr. wallis between two and three years ago , upon this subject ; i think , sir , it is not improper , and perhaps it may be some way usefull , to let them accompany this to your self . and here i shall freely tell you my principal inducement , ( taking notice in some of the doctor 's printed letters ; of others to him , contained in them ) to send him ( incognito ) one also ; but with that reason against printing it , which you find towards the end of the first letter . it was really the apprehension , which had long remained with me , that the simplicity , which ( if the notion of it were stretch'd too far ) not the scriptures , but the schools have taught us to ascribe to the being of god , was that alone which hath given us difficulty , in conceiving a trinity in the onely one god. it is not the unity , or oneliness of the godhead ; but the simplicity of it , as the school-men have stated it , that hath created the matter of dispute . unity , you know , denies more of the same ; simplicity denies more in it . concerning the former that there could be no more gods than one , we are at a point ; the reason of the thing it self , and the holy scriptures so expresly asserting it , leave it out of dispute . all the doubt is about the latter . not whether such a thing belong to the nature of god ; but concerning the just explication of it : as it is a real excellency , not a blemish ; and not meerly a moxal , but a natural excellency , there can be no doubt of its belonging to the divine nature ; but if you understand it as exclusive of all varietie therein , you find not any express mention of such an attribute of god in the scriptures . they are silent in the matter . it hath no authority , but of the schools . that and the reason that can be brought for it must give it its whole and only support . it is the only thing that must open , and give way , to admit the doctrine of the trinity ; and it is the only thing that needs to do so . for we none of us assert a trinity of gods ; but a trinity in the godhead . it is the only thing that can to the adversaries of the trinity with any colourable pretence seem opposite to it . and which therefore i thought the only thing that remained to be sifted and examined , if they will state it in an opposition thereto . what so mighty and invincible strength of reason it had , whence alone either to shock the authority ; or pervert the plain meaning of the holy scriptures , discompose the whole frame of christian religion , disturb the peace of the church , perplex very thinking minds , subvertt the faith of some , and turn it into ridicule with too many . i reckon'd the dr. ( as i still do , notwithstanding the contempt this author hath of him ) a person of a very clear , unmuddied understanding . i found him , by what he express'd in his first letter of the trinity , not apt to be awed by the authority of the schools , nor any bigot to them , as having declined their notion of a person , and fixing upon another , ( less answering , as i apprehended , the scheme and design of christianity ) i thought it easie , and reputable enough to him to add , what might be requisite in this matter , without contradicting ( directly , or discernibly ) any thing he had said . i gave him the opportunity of doing it , as from himself , without seeming to have the least thing to that purpose suggested to him by any other . i had my self , i think , seen and considered the main strength of the school-mens reasonings concerning that simplicity , which they will have to be divine ; and , for ought i do yet know , have competently occurr'd to it in this foregoing letter , and partly in what you will now find i wrote to him . but what there is of real infirmity , or impertinencie to this case ( as it is , and ought to be represented ) in their arguings , i reckon'd he would both see and evince more clearly than i. therefore i greatly desired to have engaged him upon this point ; but i could not prevail . and am therefore willing that what i writ then with design of the greatest privacy , should now become publick . not that i think it hath so great value in it self ; but that perhaps it may furrher serve to excite some others more able and more at leasure to search and enquire into this matter ; and either to improve , or disprove what i have essayed . and which of the two it is , 't is all one to me . for i have no interest or design , but that of truth , and the service of the christian cause . i was so little apprehensive of any such future use to be made of these letters , that i kept no account of the dates , except that one of the two latter ( which both only refer to the first ) i find by the copy i have in my hands , to have been sent decemb. 19th . 1691. i remember it was a long time , and guess it might be 6 or 8 weeks , e're i heard any thing of the first , after i had sent it . probably it might have been sent in october , or the begining of november before . i at length heard of it very casually , being in an house in london , whither the doctor 's eighth letter was nevvly arrived ( then no secret ) in order to impression . i then found this my first letter was lightly toucht , but mistaken ; vvhich occasioned ( it being a post-night ) my second . that was followed by the third , the next post after , when i had a little more time wherein to express my mind , tho' i still concealed my name , as it is yet fittest to do , my main business in my letter to you lying with a person , who ( blamelesly enough ) conceals his . these two latter of my letters to the dr. produced some alteration in that paragraph of his 8th . letter , which relates to my first . but yet no way answering the design for which i writ it . you have them now together exactly according to the copies i have by me , excepting one or two circumstantial things fitly enough left out , or somewhat altered . and they had all slept long enough , if this occasion had not brought them to light . but before i give them you , let me suggest some things further to you concerning the foregoing letter to yourself . you may apprehend that some will think it strange ( if not an inconsistency ) that i should suppose it possible an absolute onmimodous simplicity may not belong to the divine being , when yet i absolutely deny all composition in it . and i apprehend too some may think so , at least a while ; but such as have considered well , will not think so , and such as shall , i presume will not long . for , 1. if i had deny'd the simplicity of the divine nature , had the inference been just , that therefore i must grant a composition ? how many instances might be given of one opposite not agreeing to this or that thing , when also the other doth as little agree ! and most of all doth the transcendent excellency of the divine nature exempt it from the limiting by-partitions to which creatures are subject . take reason in the proper sense for arriving gradually by argumentation from the knowledge of more evident , to the knowledge of obscurer things , and so we cannot say the divine nature is rational . but is it therefore to be called irrational ? faith and hope agree not to it . are we therefore to think infidelity or despair do not disagree ? it is indeed more generally apprehended , we can scarce have the notion of any thing that strictly , or otherwise than by some very defective analogy , agrees to him , and to us . some pagans , and some christians from them ( not in derogation , but ) in great reverence to the high excellency of the deity , not excepting the most common notion of all other , even that of being it self ; but making his being and substance to be superessential , and supersubstantial . 't is out of doubt that whatsoever perfection is in us , is not the same thing in him formally , but in an unconceivable transcendent eminency only . do therefore their contraries agree to him ? 2. i am far from denying the simplicity of the blessed nature of god , which i ascribe to him in the highest perfection which it is capable of signifying . i most peremptorily affirm not only all the simplicity , which he expresly affirms of himself ; but all that can by just consequence be inferr'd from any affirmation of his ; or that can by plain reason be evinced any other way . whatsoever is any real perfection , &c. sect. 11. 't is true while i affirm such a simplicity as excludes all composition , in the sense already given , i affirm not such as excludes all variety . not such as excludes a trinity , which he so plainly affirms , and with such distinction , as his affirmations concerning it imply , and make requisite . i further judge that tho the scriptures do not expresly ascribe simplicity to the being of god , as a natural excellency , they say that which implies it , as such , to belong to him ; as when they bring him in saying of himself i am what i am . this must imply his nature to exclude every thing that is alien from it self . i take it , as it signifies ( besides a moral ) a meer natural excellency , to import a most perfect purity of essence . and i understand that to be purum , which is plenum sui , and quod nihil habet alieni . i do therefore take the natural simplicity of the divine being to exclude the ingrediency of any thing that can infer in it , conflict , decay , change , disturbance or infelicity in the least degree ; and to include whatsoever infers the contraries of all these ; serenity , tranquillity , harmony , stability , delight , and joy , in highest perfection ; as necessity of existence also doth ; and that for all this , it by no means needs to exclude a trinity , but to include it rather . but i judge humane ( and even all created ) minds very incompetent judges of the divine simplicity . we know not what the divine nature may include consistently with its own perfection , nor what it must , as necessary thereto . our eye is no judge of corporeal simplicity . in darkness it discerns nothing but simplicity , without distinction of things . in more dusky light the whole horison appears most simple , and every where like it self . in brighter light , we perceive great varieties , and much greater if a microscope assist our eye . but of all the aerial people that replenish the region ( except rare appearances to very few ) we see none . here want not objects , but a finer eye . 't is much at this rate with our minds in beholding the spiritual sphaere of beings , most of all the uncreated , which is remotest , and furthest above , out of our sight . we behold simplicity ! and what do we make of that ? vast undistinguisht vacuity ! sad , immense solitude ! only this at first view . if we draw nearer , and fix our eye , we think we apprehend somewhat , but dubiously hallucinate , as the half-cur'd blind man did , when he thought he saw men like trees . but if a voice which we acknowledge divine speak to us out of the profound abyss , and tell us of gratefull varieties and distinctions in it ; good god! shall we not believe it ? or shall we say we clearly see that is not , which only we do not see ? this seems like somewhat worse than blindness ! now follow the letters . letters to dr. wallis , sent in 1691. letter i. sir , i could much please my self in revolving in my own mind the very respectful thoughts and veneration i have long had for you , and in conversing with the grateful and entertaining idéa which i have not abitrarily , but by your irresistible imposition received ; and retained of you many years , on the account of your former most useful and acceptable performances , and which is both renewed and heightened greatly by your late , clear , prudent , and piously modest discourses ( both letters and sermons ) of that awful mystery [ the trinity in the godhead . ] but as i can neither satisfie my self of the fitness of making an encomium of you the matter of a letter to your self ; so nor can i hope to please you by doing a thing in it self so inept , and so insignificant to you . i shall better do both , if i shall offer any thing to you concerning this mentioned subject , your further consideration whereof may prove a further benefit to the world. in what you have already said concerning it , you have used that great caution , and so well guarded your self , as not so far as i can apprehend , to give an adversary in this single point , the least advantage . that which i would in the general , humbly offer , is , whether you have said so much as with safety might be said , and as the case may require , for the gaining of a just advantage to the common christian cause . we design , in fight , not only to keep our selves safe , but to overcome , and not in praelio only , but in bello . in wars , indeed of this sort , both our own safety and victory , are less to be valued than truth . which , being of a piece , can be injured in no part , without some dammage to the whole frame of congenerous truth . and as it is very possible , while an enemy is withstood attacking some one fort , a greater loss may not be provided against elsewhere ; it may so fall out in affairs of this kind too , that the care of defending some one truth may be accompany'd with a present not attending to the jeopardy of divers others . the nearer we approach an adversary ( within just limits ) in these rational decertations , the less he can have to say against us . but being well resolved our selves about the main point of disagreement , we then take care not to come so near , as to fall in with him , pass into his tents , and give away our main cause . i am ( worthiest sir ) far from assuming so much to my self , or detracting so much from you , as to give a judgment that this really is done in your discourses about the trinity . i only submit it to your own most penetrating judgment , what may be further requisite and possible in this matter , to take away any appearances hereof , and prevent ill consequences that may too easily ensue . i have , for my own part , long impos'd it upon my self to abstain from any positive conceptions concerning the godhead , beyond what i find expresly contain'd in the divine revelation , or what the reason of things , either antecedently thereto , or consequentially thereupon , doth most evidently perswade and require ; and do greatly approve the same caution , which i cannot but observe with you . but desire it may be weigh'd whether such measures may not , and must not lead us further . as for the word person , you prudently profess not to be fond of it , the thing being agreed , thô you also truly judge it a good word , and sufficiently warranted . for the notion signify'd by it , you all along seem to decline that of the schools , or the metaphysical one , which , you know , makes it to be a rational ( or intelligent ) suppositum ; and to take up with ( what i think i may , wanting a fitter , i. e. a more comprehensive word , call ) the civil notion of it ; which will allow the same man to be capable of sustaining three or more persons , supposing his circumstances or qualifications to be such or such , as to that purpose you speak both in your letters and sermons . now whereas you have also told us , letter 1. that by personality you mean that distinction ( whatever it be ) by which the three persons are distinguished each from other ; that which , with great submission , and most profound respect to you , i propose to your further consideration , will be capable of being resolved into these two enquiries . 1. whether only such a distinction of the divine persons , as this amounts to , will be sufficient to found the several attributions which the holy scriptures give distinctly and severally to them , and to preserve the scheme of christian religion entire , which is wont to be deduced from these sacred writings . 2. whether some further distinction may not be admitted as possible , consistently with the salved unity of the godhead . as to the former , 1. whereas you think the word person to be a good word , and sufficiently warranted by scripture , heb. 1. 3. where the son is called the express image of his father's person ; alledging that so we render the word hypostasis which is there used , and do mean by it what you think to be there meant ; i desire you would please to consider whether the word hypostasis , according to the common use of it will admit to be so taken , as you explain your self to mean by the word person . for thô the latine word persona , as you say , according to the true and ancient sense , may well enough admit to be so taken , as that the same man might sustain three persons , i offer it to your re-consideration , whether ever you have observ'd the word hypostasis , in any sort of authors , when it signifies any person at all ( for i know that it frequently signifies somewhat else than a person ) to be taken in that sense . and whether one hypostasis so taken as it uses to be when it signifies a person , may not be capable of sustaining three of those persons which you here describe . and whether , according to this sense you mean not god to be only one such hypostasis . 2. be pleas'd further hereupon to consider how well it agrees with this supposition of god's being but one hypostasis , or intelligent suppositum , so frequently to speak , as the holy scriptures do of the father , son or word , the spirit or holy ghost , as three distinct i's or he 's . the lord possessed me ( as the divine word or wisdom is brought in speaking ) in the beginning of his way . — i was set up from everlasting , prov. 8. 22 , 23. when he prepared the heavens i was there , vers . 27. — then was i by him , vers . 30 , &c. the word — was with god , joh. 1. 1. he was in the world , vers . 10. we beheld his glory , vers . 14. and of the spirit , he dwelleth with you , joh. 14. 17. the holy ghost whom the father will send in my name , he shall teach you all things , vers . 26. and whom i will send you from the father , he shall testifie of me , chap. 15. 26. and when he is come , he will reprove the world — ch. 16. 8. and the observation seems to me as weighty , as it is usual , that , in some of the mentioned chapters , the somewhat hard synthesis of construing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( even where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the nearer suppositum , but , in one place , a very remote one , ( and one would think too remote to be referr'd to ch . vers . 13 , 14. ) is rather chosen to be used than that the spirit should not be spoken of as a distinct he , or rather than he should be called it , ( which could not so fitly notifie a person . ) if the same man were a king , a general , and a father , i doubt whether that would give sufficient ground to his being called he , and he , and he. 2. but the distinct predicates spoken of the three sacred persons in the godhead seem much more to challenge a greater distinction of the persons than your notion of a person doth seem to admit . that of sending , and being sent , spoken so often of , the first in reference to the second , and of the first and second in reference to the third , as not to need the quoting of places . if the same man were a king , a general , and a judge , methinks it would not well square with the usual forms of speaking among men ( and god speaks to men as men ) to say , that , as the first , he sends the two latter , that is himself . and one would think our being required to be baptized in the distinct names of the father , son , and holy ghost should signifie some greater distinction . as also that three are said to bear witness in heaven . i doubt that in a cause wherein our law requires two or more witnesses , the same man that should be a father , a brother , and a son , would scarce thereupon be admitted for three witnesses . and how the incarnation of the son can be understood according to your notion of person , without the fathers and holy ghosts incarnation also , i confess i cannot apprehend . your notion of a person contradistinct to the scholastick notion , as was said before , seems to leave the godhead to be but one hypostasis , or person in the latter sense . how then are we to conceive of the hypostatical union ? the assumed nature will be as much hypostatically united with the father , or the spirit , as with the son. 3. and doth not this civil , or meerly respective notion of a person , the other being left , fall in with the antitrinitarian ? will it not make us unitarians only , as they affect to call themselves ? would any of them who ( as you are pleas'd to take notice letter 6. p. 1 , 2. ) say , none but a mad-man would deny there may be three persons in god , have been so mad ( not yet professing themselves converts ) as to say so , if they had not suppos'd their cause not hurt by this notion of a person ? for , ( as you well say , letter 1. ) we need not be fond of words , so the thing be agreed , so have they equal reason to say , we need not be afraid of words , if in the sense you agree with us . and with one sort of them i only desire you to consider how great an appearance the asserting only of three persons , in the one sense , quitting the other , will carry off an agreement ? and have they not all the advantage left them which they seek in arguing against the satisfaction made by our saviour from the necessity of an alterity , that in the business of making satisfaction there must be alter atque alter , one who satisfies , and another who is satisfy'd . i do very well know , what instances are brought of humane rulers making satisfaction for delinquents , but there is no parity in the cases . they being themselves debtors to the governed community , as god is not , who hath with most undoubted righteousness made all things for himself . 4. and consider whether by your notion of a person you forsake not the generality of them , who have gone , as to this point , under the repute of orthodox ? who no doubt have understood by three persons , three intelligent hypostases ; tho' they have differ'd in thinking , some of them , that only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the genitum or spiratum as to the two latter ; ( a notion that is either too fine , or too little solid , for some minds to grasp , or take any hold of . ) others that the divine nature might it self be some way said to be communicated to them . but i pass to the ii d enquiry : whether some further distinction may not be admitted as possible ? the only thing that straitens us here , is the most unquestionable unity or unicity ( as we may call it ) of the godhead . which , if it cannot be otherwise defended , i must yet for my part , notwithstanding these hardships ( and i know no man with whom i could do it with more inclination ) fall in with you . but i must crave it of you so far to fall in with you know not who , as to apply your clearer mind , as , i do my more cloudy one , to consider whether it can or no ? you will here say further than what ? and what would i have further ? to the former of these , i only say , further than the asserting , in very deed , but one hypostasis in the godhead , distinguished no otherwise into three , than by certain relative capacities , like those which may among men be sustain'd by one and the same man ; and which distinction , as you after add , is analogous to what , in created beings , is called distinctio modalis . to the latter , i desire you to observe what i generally propose , not that we may positively assert any further determinate distinction as certain and known ; but only whether we may not admit some further distinction to be possible , in consistency with the unity of the godhead . i do equally detest and dread to speak with rash and peremptory confidence about things both so mysterious and so sacred . but may we not modestly say , that if to that oeconomy which god hath represented himself in his word , to bear , and keep afoot , towards his creatures , any further distinction than hath been assigned is necessary , it is also possible , and may be , for ought we know ( if indeed we know nothing to the contrary . ) what is impossible we are sure cannot be necessary . but god himself best , and only knows his own nature , and what his own meaning is in the representation he hath made to us . if we sincerely aim to understand his meaning , that we may bear our selves towards him accordingly , he will vvith mercifull indulgence consider our shortor mis-apprehensions . but vve need not say there is not this or that distinction , if really vve do not knovv there is not . while vve knovv so little of natures inferiour to our ovvn , and even of our ovvn nature , and hovv things are distinguished that belong to our selves , vve have little reason to be shy of confessing ignorance about the nature of god. therefore i most intirely agree to the tvvo conclusions of the ingenious w. j. vvherevvith he concludes his letter . but in the mean time ( and pursuantly enough thereto ) cannot but doubt the concludingness of his very acute reasonings against , at least , some of the expressions of that learned person ( dr. sherl . ) vvhich he animadverts upon , as , i perceive you also do p. 16. of your 7 th letter . and even w. j. himself : for vvith a pious modesty he tells us — concerning infinite natures he presumes not to determine . letter , p. 8. what he objects against that authors having said the divine persons are three beings really distinct ( vvherein i instance , not intending to run thorough that elaborate letter ) that then there must be three distinct essences — seems to me a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i doubt not the author vvill easily admit it . but what will be the consequence ? that therefore there are three deities ? that cannot be his meaning , nor be consequent from it , if he only mean that the deity comprehends in it three such essences . if indeed he think those three beings are as distinct as peter , james , and john ; what is said by w. j. against him , i think irrefragable , that then they are no otherwise one , than peter , james and john ; and by him against himself ; for peter , james and john are not mutually self-conscious , as they are asserted to be , which mutual self-consciousness , since it is supposed to make the three divine persons one , cannot be supposed to leave them so distinct , as they are with whom it is not found . as to what is observed of the defective expression of this unitive principle by the word consciousness , that bare consciousness , without consent , is no more than bare omnisciency . sure it is not so much . for consciousness doth not signifie omnisciency . we are conscious to our selves , yet are not omniscient . but i reckon , ( as i find he also doth ) that even consent added to consciousness , would yet leave the expression defective , and still want the unifying power which is sought after . for it would infer no more than a sort of moral union , which in the kind of it , may be found among men , between whom there is so little of natural union ( speaking of the numerical nature ) that they are actually separate . but now may we not suppose ( as that which is possible , and actually is , ( for ought we know ) what may be fundamental to both consciousness and consent , a natural union even of the numerical natures ? such an union would not infer an unity , or identity of these natures , essences , substances , or beings themselves . for as w. j. hath well argued , letter , p. 5 , 6. substances upon union are not confounded or identify'd , or brought to unity of substance , but continuing numerically distinct substances acquire some mutual community or communication of operations , &c. and deferring the consideration a while what this would signifie towards the unity , notwithstanding , of the godhead , shall take notice how accommodately to our present purpose w. j. speaks in what follows , where instancing in the chief unions that are known to us , he says , our soul and body are two substances really distinct , and in close union with one another . but notwithstanding this , they continue distinct substances under that union . in like manner the humane soul of christ is in union with the logos , or second person of the trinity , which we call an hypostatical union . but neither doth this union make an unity of substance . for the two substances of the divine and humane natures continue distinct under that union . 't is true , he addes , which must not be allowed in the unity of the godhead , where there can be no plurality or multiplicity of substhaces . nor do i say that it must , i only say do we know , or are we sure there is no sort of plurality ? but if we are sure that there are temporal unions ( i. e. begun in time ) as in our selves for instance , of two substances that make but one man , and in our saviour an humane nature and divine that make but one emmanuel . how do we know but that there may be three in the godhead that make but one god ? and the rather , because this being supposed , it must also be supposed that they are necessarily and eternally united , and with a conjunct natural impossibility of ever being , or having been otherwise , whereof the absolute immutability of god must upon that supposition most certainly assure us . and such a supposed union will be most remote from making the deity an aggregate . and for any thing of composition , i reckon we are most strictly bound to believe every thing of the most perfect simplicity of the divine being which his word informs us of , and to assent to every thing that is with plain evidence demonstrable of it . but not every thing which the schools would impose upon us , without such testimony or evidence . for as none can know the things of a man , but the spirit of man which is in him , so nor can any know the things of god , but the spirit of god. nor can i think the argument concluding from the imperfection of a being , in which distinct things concur that were seperate , or are de novo united , to the impersection of a being , in which things some way distinct are necessarily and eternally self-united . nor can therefore agree with w. j. that we are to look ( universally ) upon real distinction as a mark of separability ; or that clear and distinct conception is to us the rule of partibility . for tho' i will not affirm that to be the state of all created spirits ; yet i cannot deny it to be possible that god might have created such a being , as should have in it distinct ( assignable ) parts , all of them essential to it , and not separable from it without the cessation of the whole . but now , as the accession of the humane nature to the divine in the hypostatical union infers no imperfection to the divine , so much less would what things we may suppose naturally , necessarily , and eternally united in the godhead infer any imperfection therein . i easily admit what is said by w. j. letter pag. 8. that we have no better definition of god , than that he is [ a spirit infinitely perfect ] but then , being so far taught by himself my conception of him , i must include in it , this trinal distinction , or a triple somewhat which he affirms of himself , and without which , or any one whereof , he were not infinitely perfect , and consequently not god , and that all together do make one god. as you most aptly say of your resemblance of him , a cube , there are in it three dimensions truly distinct from each other , yet all these are but one cube , and if any one of the three were wanting , it were not a cube . set this down then for the notion of god , that he is a spirit infinitely perfect , comprehending in that omnimodous perfection a trinal distinction , or three persons truly distinct , each whereof is god. what will be the consequence ? that therefore there are three gods ? not at all , but that each of these partaking divine nature give us an inadequate , and all together a most perfectly adequate and entire notion of god. nor would the language of this hypothesis being prest to speak out ( as he says in his letter ) be this — these are not fit to be called three gods ; but not possible ( with any truth ) to be so called . and whereas he after tells us these three being united by similitude of nature , mutual consciousness , consent , cooperation under the greatest union possible ; and in that state of union do constitute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the entire all-comprehensive godhead , and adds , this looks somewhat like a conceivable thing . to this i note two things : 1. that he makes it not look like so conceivable a thing , as it really may do . for he leaves out the most important thing that was as supposable as any of the rest , and prior to a meer similitude , viz. a natural union of these ( supposed ) distinct essences , without which they are not under the greatest union possible ; and which , being supposed necessary , and eternal , cannot admit these should be more than one god. 2. i note that what he opposes to it ( so defectively represented ) is as defective , that the christian trinity doth not use to be represented thus , &c. what hurt is there in it , if it can be more intelligibly represented than hath been used ? but his gentle treatment of this hypothesis , which he thought , as he represents it , not altogether unintelligible , and which with some help may be more intelligible , became one enquiring what might most safely , and with least torture to our own minds , be said , or thought in so awful a mystery . it however seems not proper to call this an hypostatical union — much less to say it amounts to no more . it amounts not to so much . for an hypostatical or personal union would make the terms united ( the unita , the things or somewhats under this union ) become by it one hypostasis or person ; whereas this union must leave them distinct persons or hypostases , but makes them one god. in the use of the phrase hypostatical or personal union the denomination is not taken from the subject of the union , as if the design were to signifie that to be divers hypostases , or persons , but from the effect or result of the mentioned union , to signifie that which results to be one person or hypostasis . as the matter is plain in the instance wherein it is of most noted use , the case of the two natures united in the one person of the son of god ; where the things united are not supposed to be two persons , but two natures so conjoyn'd , as yet to make but one person , which therefore is the negative result or effect of the union , viz. that the person is not multiply'd by the accession of another nature , but remains still only one . but this were an union quite of another kind , viz. of the three hypostases , still remaining distinct , and concurring in one godhead . and may not this be supposed without prejudice to its perfection . for the schools themselves suppose themselves not to admit a composition prejudicial to the perfection of the godhead , when they admit three modes of subsistence , which are distinct from one another , and from the godhead , which they must admit . for if each of them were the very godhead , each of them ( as is urged against us by you know who ) must have three persons belonging to it , as the godhead hath . and your self acknowledge three somewhats in the godhead distinct , or else they could not be three : i will not here urge that if they be three somewhats , they must be three things , not three nothings ; for however uneasie it is to assign a medium between something and nothing , i shall wave that metaphysical contest . but yet collect , that simplicity in the very strictest sense that can be conceiv'd , is not , in your account , to be ascribed to god , either according to his own word , or the reason of things . it may here be urged , how can we conceive this natural union ( as i have adventur'd to phrase it ) of the three persons , supposing them distinct things , substances , or spirits ? is such an union conceivable , as shall make them be but one god , and not be such , as shall make them cease to be three distinct things , substances , or spirits ? we find indeed the mentioned unions of soul and body in our selves , and of the two natures in christ consistent enough with manifest distinction ; but then the things united are in themselves of most different natures . but if things of so congenerous a nature be united , will not their distinction be lost in their union ? i answer , 1. that a spirit and a spirit are numerically as distinct , as a body and a spirit . and , 2. that we may certainly conceive it as possible to god to have united two or three created spirits , and by as strict union as is between our souls and bodies , without confounding them ; and i reckon the union between our souls and bodies much more wonderful than that would have been . why then is an unmade , uncreated union of three spirits less conceivable as that which is to be presupposed to their mutual consciousness ? i shall not move , or meddle with , any controversie about the infinity of these three supposed substances or spirits , it being acknowledged on all hands that contemplations of that kind cannot but be above our measure . and well knowing how much easier it is to puzzle oneself upon that question , an possit dari infinitum infinito infinitius , than to speak satisfyingly , and unexceptionably about it to another . and tho' i will not use the expressions , as signifying my formed judgment , that there are three things , substances , or spirits in the godhead ( as you that there are three somewhats ) yet , as i have many years thought , i do still think that what the learned w. j. doth but more lightly touch of the son , and the holy ghost being produced ( which term i use , but reciting it , as he doth ) not by a voluntary external , but by an internal , necessary , and emanative act , hath great weight in it . in short my sense hath long lain thus , and i submit it to your searching and candid judgment , viz. that tho' we need not have determinate thoughts , how far the father , son , and holy ghost are distinguished ; yet we must conceive them in the general to be so far distinguished , as is really necessary to the founding the distinct attributions which the scriptures do distinctly give them . and that whatever distinction is truly necessary to that purpose , will yet not hinder the two latters participation with the first in the godhead , which can be but one , because that tho' we are led by plain scripture , and the very import of that word , to conceive of the father as the fountain , yet the son being from him , and the holy ghost from them both , not contingently , or dependently on will and pleasure ; but by eternal , natural , necessary promanation , these two latter are infinitely distinguisht from the whole creation . inasmuch as all creatures are contingent beings , or dependent upon will and pleasure , as the character is given us of created things , rev. 4. 11. thou hast made all things , and for thy pleasure they are and were created . but that whatever is what it is necessarily is god. for i have no doubt but the dreams of some , more anciently , and of late , concerning necessary matter , and the sophisms of spinosa and some others , tending to prove the necessity and identity of all substance are ( with what they aim to evince ) demonstrably false . the summe of all will be this , 1. that we can be more certain of nothing than that there is but one god. 2. we are most sure the father , son , and holy ghost are sufficiently distinguished to give a just ground to the distinct attributions , which are in scripture severally given to them . 3. we are not sure what that sufficient distinction is ( wherein i find you saying with me over and over ) but whereas you rightly make the word person applicable to god , but in a sense analogous to that which obtains of it with men ; why may it not be said it may be fitly applicable , for ought we know , in a sense analogous to that notion of it among men , which makes a person signify an intelligent hypostasis ; and so three distinct persons , three distinct intelligent hypostases . 4. but if that sufficient distinction can be no less , than that there be in the godhead , three distinct intelligent hypostases , each having its own distinct singular intelligent nature , with its proper personality belonging to it , we know nothing to the contrary , but that the necessary eternal nature of the godhead may admit thereof . if any can from plain scripture testimony , or cogent reason evince the contrary , let the evidence be produced . in the mean time we need not impose upon our selves any formal denial of it . 5. if the contrary can be evidenced , and that hereupon it be designed to conclude that there can be but one intelligent hypostasis in the godhead , and therefore that the son , and the holy ghost are but creatures , the last refuge must be to deny the former consequence , and to alledge that thô the same finite singular nature cannot well be understood to remain entirely to one , and be communicated entirely to another , and another , the case will not be the same speaking of an infinite nature . sir , if what is here said shall occasion to you any new thoughts that you shall judge may be of common use , i conceive there will be no need of publishing my letter , but only that you be pleased to comunicate your own sentiments , as from your self , which will have so much the more of authority and usefulness with them . the most considerable thing that i have hinted , is the necessary promanation of the son , and holy ghost , that must distinguish them from contingent beings , and so from creatures ; which if you think improveable to any good purpose , as it hath been with me a thought many years old , so i suppose it not new to you , and being now resumed by you , upon this occasion , you will easily cultivate it to better advantage than any words of mine can give it . but if you think it adviseable that any part of my letter be published , if you please to signifie your mind to that purpose in one line to marked — — it will come sealed to my view , and will give opportunity of offering my thoughts to you , what parts i would have supprest , which will be such only , as shall leave the rest the fuller testimony of my being , poirets method of proving a trinity in the godhead , tho' it call it self mathematical or geometrical , is with me much less convictive , than the plain scriptural way . sir , your most sincere honourer and most respectful humble servant , anonym . letter ii. sir , your eighth letter happening to come to my view before it was printed off , i have the opportunity of taking notice to you that it quite misrepresents the intent of the letter to you subscribed anonymous , which it makes to be the defending or excusing some expressions of dr. sherlock's ; which indeed was the least considerable thing , if it were any thing at all in the design of that letter , and not altogether accidental to it . the true design of it was , that there might be a clearer foundation asserted ( as possible at least ) to the doctrine of the incarnation and satisfaction of the son of god. nor can the fortè quod sic , here be solved by the fortè quod non , the exigency of the case being such , as that if more be possible , it will be highly requisite ; and that it cannot well be avoided to assert more , unless it can be clearly evinced that more is impossible . nor yet is it necessary to determine how much more is necessary . but not only the commonly receiv'd frame of christian doctrine , doth sem to require somewhat beyond what the meer civil or respective notion of the word person imports ; but also the plain letter of scripture , which says heb. 1. 3. that the son is the express image of the fathers hypostasis , which seems to signifie there are two hyyostases , and other scriptures seem to say enough , whence we may with parity of reason collect a third . now that letter intimates , i think , sufficient matter of doubt , whether hypostasis doth not signifie much more than person , in your sense . the principal thing that letter humbly offer'd to consideration [ i. e. whether , supposing a greater distinction than you have assign'd be necessary , it may not be defended , by the just supposal that the promanation of the second or third persons ( or hypostases rather ) howsoever divers they are , is by natural eternal necessity , not contingent , or depending upon will and pleasure , as all created being is and doth ] is altogether waved . that letter was written with design of giving you the occasion of considering what might be further requisite and possible to be asserted for the serving of the truth , and with that sincerity and plenitude of respect to you that it might be wholly in your own power to do it in such a way , as wherein not at all to disserve your self . which temper of mind is still the same with reverend sir , your most unfeigned honourer , and humble servant , anonym . decemb. 91. letter iii. worthy sir , i am very loath troublesomely to importune you . but the very little time i had for the view of your 8th . letter , before i wrote mine by the last post not allowing me fully to write my sense as to that part which concern'd my former letter ; i take leave now to add , that my design in it ( as well as the profest design of the letter it self ) was to offer you the occasion of employing that clear understanding , wherewith god hath blest you , above most , in considering whether a greater latitude cannot be allow'd us in conceiving the distinction of the three in the godhead consistently with the unity thereof , than your notion of a person will extend to . and if it can , whether it ought not to be represented ( at least as possible ) to give a less exceptionable ground to the doctrines of the incarnation and satisfaction of the second person , in order whereto it seems to me highly requisite . this was that i really intended , and not the vindicating the sentiments of that author , which you might observe that letter animadverts upon . the scripture seems to allow a greater latitude , by the ground it gives us to apprehend three hypostases ; which so much differ from the notion you give of persons , that one hypostasis may sustain three such persons as you describe . the only thing that seems to straiten us in this matter , is the usual doctrine of the schools about the divine simplicity . i confess i greatly coveted to have had your thoughts engag'd in sifting and examining that doctrine ; so far as to consider whether there be really any thing in it , cogent and demonstrable that will be repugnant to what is overtur'd in that letter . and i the rather desir'd more room might be gained in this matter , apprehending the unitarians ( as they more lately affect to call themselves ) might , upon the whole , think you more theirs , than ours ; and while they agree with you concerning the possibility of such a trinity as you assert , may judge their advantage against the other mentioned doctrines , no less than it was . my desiring that letter of mine might not be printed , was most agreeable to what i intended in writing it ; that was , only to suggest to you somewhat ( very loosly ) that i reckon'd you more capable than any man i knew , to cultivate , and improve , to the great service of the common christian cause . and that you might seem to say , what you might , upon your own search , find safe and fit to be said , as meerly from your self , without taking notice that occasion was given you by any such letter at all . had i design'd it for publick view , it should have been writ with more care , and with more ( expressed ) respect to you . but if upon the whole , you judge there is nothing in it considerable to the purposes it mentions , my further request is , you will please rather to suppress that part of your letter which concerns it ( for which i suppose there is yet opportunity ) and take no notice any such letter came to your hands . i am , reverend sir , your most respectful , humble servant , anonym . decemb. 19. 91. summary propositions , collected out of the foregoing discourses , more briefly offering to view the substance of what is contained in them . 1. of the unity of the godhead there can be no doubt , it being in reason demonstrable , and most expresly , often , asserted in scripture . 2. that there is a trinity in the godhead , of father , son , or word , and holy ghost is the plain , obvious sense of so many scriptures , that it apparently tends to frustrate the design of the whole scripture-revelation , and to make it useless , not to admit this trinity , or otherwise to understand such scriptures . 3. that therefore the devising any other sense of such scriptures ought by no means to be attempted , unless this trinity in the godhead can be evidently demonstrated to be impossible . 4. that the impossibility of it can never be demonstrated from the meer unity of the godhead , which may be such , as to admit these distinctions in it , for ought we know . 5. nothing is more appropriate to the godhead than to be a necessarily existent , intelligent being ; since all creatures whether intelligent , or unintelligent , are contingent , depending upon the will of the necessary , intelligent , being . 6. if therefore the father , son , and holy ghost do coexist in the godhead necessarily , they cannot but be god. 7. and if the first be conceived as the fountain , the second as by natural necessary ( not voluntary ) promanation from the first , the third by natural , necessary ( not voluntary ) spiration , so as that neither of these latter , could have been otherwise ; this aptly agrees with the notions of father , son , and spirit distinctly put upon them , and infinitely distinguishes the two latter from all creatures that depend upon will and pleasure . 8. whatever distinction there be of these three among themselves , yet the first being the original , the second being by that promanation necessarily and eternally united with the first , the third by such spiration united necessarily and eternally with both the other , inasmuch as eternity , and necessity of existence admit no change , this union must be inviolable , and everlasting , and thereupon the godhead which they constitute , can be but one. 9. we have among the creatures , and even in our selves , instances of very different natures , continuing distinct , but so united , as to be one thing ; and it were more easily supposeable of congenerous natures . 10. if such union with distinction be impossible in the godhead , it must not be from any repugnancy in the thing it self , since very intimate union , with continuing distinction , is in it self no impossible thing ; but from somewhat peculiar to the divine being . 11. that peculiarity , since it cannot be unity ( which because it may admit distinctions in one and the same thing , we are not sure it cannot be so in the godhead ) must be that simplicity commonly wont to be ascribed to the divine nature . 12. such simplicity as shall exclude that distinction , which shall appear necessary in the present case , is not by express scripture any where ascribed to god ; and therefore must be rationally demonstrated of him , if it shall be judg'd to belong at all to him . 13. absolute simplicity is not a perfection , nor is by any ascribed to god. not by the socinians themselves , who ascribe to him the several intellectual and moral excellencies , that are attributed to him in the scriptures , of which they give very different definitions , as may be seen in their own volkelius at large , which should signifie them not to be counted , in all respects , the same thing . 14. that is not a just consequence , which is the most plausible one that seems capable of being alledg'd for such absolute simplicity , that otherwise there would be a composition admitted in the divine nature , which would import an imperfection inconsistent with deity . for the several excellencies that concur in it , howsoever distinguished , being never put together , nor having ever existed apart , but in eternal , necessary union , tho' they may make some sort of variety , import no proper composition , and carry with them more apparent perfection than absolute omnimodous simplicity can be conceived to do . 15. such a supposed possible variety even of individual natures in the deity , some way differing from each other , infers not an unbounded liberty of conceiving what pluralities therein we please or can imagine . the divine revelation , which could only justify , doth also limit us , herein , mentioning three distinct i's or he 's , and no more . 16. the several attributes which are common to these three , do to our apprehension , and way of conceiving things , require less distinction ; no more , for ought we know , than may arise from their being variously modify'd , according to the distinction of objects , or other extrinsecal things , to which they may be referr'd . we that so little know how our own souls , and the powers and principles that belong to them do differ from one another , and from them , must be supposed more ignorant , and should be less curious , in this . finis . books printed for , and sold by tho. parkhurst at the bible and three crowns at the lower end of cheapside , near mercers chappel . a body of practical divinity , consisting of above 176 sermons on the lesser catechisme compos'd by the reverend assembly of divines at westminster : with a supplement of some sermons on several texts of scripture . by thomas watson , formerly minister of st. stephens walbrook , london . theological dicourses , in two volumes : the first , containing eight letters and three sermons concerning the blessed trinity : the second , containing 13 sermons on several occasions . by john wallis , d. d. professor of geometry in oxon. an account of the blessed trinity , argued from the nature and perfection of the supream spirit , coincident with the scripture doctrine in all the articles of the catholick creeds , together with its mystical , federal , practical uses , in the christian religion . by william burrough , rector of cheynis in bucks . the confirming work of religion , or its great things made plain by their primary evidences and demonstrations , whereby the meanest in the church may soon be made able to render an account of their faith. by r. fleming , author of the fulfilling of the seriptures . now published by daniel burgess . the rod or the sword , the present dilemma of the nations of england , scotland and ireland , considered , argued and improved , &c. a family altar erected to the honour of the eternal god ; or a solemn essay to promote the worship of god in private houses , together with the best entail , or dying parents living hopes for their surviving children , grounded upon the covenant of gods grace with believers and their seed . by oliver heywood , minister of the gospel . notes, typically marginal, from the original text notes for div a44670-e200 1 joh. 5. joh. 10. 1 cor. 2. 11. joh. 17. 3. p. 17. of these considerations . prov. 8. gen. 1. prov. 8. isa. 9. mic. 5. joh. 1. joh. 3. joh. 10. joh. 21. rom. 9. phil. 2. col. 1. 1 joh. 5. rev. 1. chap. 2. chap. 3. god. 1 cor. 2. acts 5. 1 joh. 5. the vanity of this mortal life, or, of man, considered only in his present mortal state by j. howe ... howe, john, 1630-1705. 1672 approx. 170 kb of xml-encoded text transcribed from 90 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44699 wing h3045 estc r9662 11669169 ocm 11669169 48026 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. a44699) transcribed from: (early english books online ; image set 48026) images scanned from microfilm: (early english books, 1641-1700 ; 535:17) the vanity of this mortal life, or, of man, considered only in his present mortal state by j. howe ... howe, john, 1630-1705. [18], 158 p. printed by a. maxwell, for sa. gellibrand ..., london : 1673. title page has double rule frame border. 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 man (christian theology) immortality. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 john latta sampled and proofread 2004-11 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the vanity of this mortal life : or , of man , considered only in his present mortal state . by j. howe , m. a. london : printed by a. maxwell , for sa : gellibrand , at the ball in s. pauls church-yard . 1672. to the deservedly honoured , john vpton of lupton , esq with the many surviving branches formerly sprung out of that religious family ; and the worthy consorts of any of them . since it is the lot of the following pages to be exposed to publike view ; there is somewhat of justice in it , to your selves , or me , that the world do also know wherein divers of you have contributed thereto , that , if any thing redound hence to publike advantage , it may be understood to be owing in part to you : or , if it shall be reckon'd an useless trouble , in this way to represent things , so obvious to common notice , and whereof so much is already said ; all the blame of the publication be not imputed ( as it doth not belong ) to me only . but i must here crave your excuse , that , on this account , i give you a narrative of what ( for the most part ) you already know , and may possibly not delight to remember ; both because it is now become convenient that others should know it too , and not necessary to be put into a distinct preface : and because to your selves the review of those less pleasing passages may be attended with a fruit which may be same recompence for their want of pleasure . ther● 〈◊〉 give the reader leave to take notice , and let it not be grievous to you that i re mind you , that after this your near relation * ( whose death gave the occasion of the ensuing meditations ) had , from his youth , lived between twenty and thirty years of his age in spain , your joint-importunity had at length obtained from him a promise of returning : whereof . when you were in somewhat a near expectation , a sudden disease in so few days landed him in another world , that the first notice you had of his death , or sickness , was by the arrival of that vessel ( clad in mourning-attire ) which , according to his own desire in his sickness , brought over the deserted body to its native place of lupton ; that thence it might find a grave where it first received a soul ; and obtain a mansion in the earth , where first it became one to a reasonable spirit . a little before this time , the desire of an interview among your selves ( which the distance of your habitations permitted not to be frequent ) had induced divers of you to appoint a meeting at some middle place , whereby the trouble of a long journey might be conveniently shared among you . but , before that agreed resolution could have its accomplishment , this sad and most unexpected event intervening , altered the place , the occasion , and disign of your meeting ; but effected the thing it self , and brought together no less than twenty , the brothers and sisters of the deceased , or their consorts ; besides his many nephews and neices , and other relations , to the mournful solemnity of the interment . within the time of our being together upon this sad account , this passage of the psalmist here insisted on , came into discourse among us ; being introduced by an occasion which ( though then , it may be , unknown to the most of you ) was somewhat rare , and not unworthy observation ; viz. that one of your selves , having been sometime before surprised with an unusual sadness , joined with an expectation of ill tidings , upon no known cause , had so urgent an inculcation of these words , as not to be able to forbear the revolving them , much of the former part of that day , in the latter part whereof the first notice was brought to that place of this so near a relations decease . certain months after , some of you with whom i was then conversant in london , importuned me to have somewhat from me in writing upon that subject . whereto i at length agreed , with a cautionary request , that it might not come into many bands , but might remain ( as the occasion was ) among your selves . nor will i deny it to have been some inducement to me to apply my thoughts to that theam , that it had been so suggested as was said . for such presages and abodings , as that above-mentioned , may reasonably be thought to owe themselves to some more steady and universal principle , than casualty , or the party 's own imagination : by whose more noble recommendation ( that such a gloomy premonition might carry with it not what should only afflict , but also instruct and teach ) this subject did seem offered to our meditation . accordingly therefore , after my return to the place of my abode , i hastily drew up the substance of the following discourse ; which , a year ago , i transmitted into their hands who desired it from me , without reserving to my self any copy . hereby it became difficult to me , presently to comply ( besides divers considerations i might have against the thing it self ) with that joint request of some of you ( in a letter , which my removal into another kingdom occasioned to come long after to my hands ) that i would consent these papers might be made publike . for as i have reason to be conscious to my self of disadvantages enough to discourage any undertaking of that kind : so i am more especially sensible , that so curs●ry and superficial a management of a subject so very important , ( though its private occasion and design at first , might render it excusable to those few friends for whom it was meant ) cannot but be liable to the hard censure ( not to say the contempt ) of many whom discourses of this kind should more desgnedly serve . and therefore , though my willingness to be serviceaable in keeping alive the apprehension and expectation of another state , my value of your judgments who conceive what is here done may be useful thereto ; and my peculiar respects to your selves , the members and appendants of a family to which ( besides some relation ) i have many obligations and endearments ; do prevail with me not wholly to deny : yet pardon me that i have suspended my consent to this publication , till i should have a copy transmitted to me from some of you , for my necessary review of so hasty a production , that i might not offer to the view of the world , what , after i had penn'd it had scarce passed my own . and now , after so long an expectation , those papers are but this last week come to my hands : i here return them , with little or no alteration ; s●ve , that what did more directly concern the occasion , towards the close , is transferred hither ; but with the addition of almost all the directive part of the vse : which i submit together to your pleasure and dispose . and i shall now take the liberty to add , my design in c●nsenting to this request of yours ( and i hope the same of you in making it ) is not to erect a m●nument to the memory of the deceased , ( which how little doth it signifie ! ) nor to spread the same of your family ( though the visible blessing of god upon it in the fruitfulness , piety , and mutual l●ve , wherein it hath st●urish●l for same generations , do challenge observation , both as to th●se braaches of it which grow in their ●wn more natural s●il ; and th●se , as i have n●w occasion to take further notice , that i find to have been transplanted into another countrey ) . but that such into whose hands this little treatise shall fall , may be induced to consider the true end of their beings ; to examine and discuss the matter more throughly with themselves , what it may or can be supposed such a sort of creatures was made and placed on this earth for : that when they shall have reasoned themselves into a setled apprehension of the worthy and important ends they are capable of attaining , and are visibly designed to , they may be seized with a noble disdain of living beneath themselves , and the bounty of their creator . it is obvious to common observation , how flagrant and intense a zeal , men are often wont to express for their personal reputation , the honour of their families , yea or for the glory of their nation ; but how few are acted by that more laudable and enlarged zeal for the dignity of mankind ? how few are they that resent the common and vile depression of their own species ! or that , while in things of lightest consideration they strive with emulous endeavour , that they and their relatives may excel other men , do reckon it a reproach if in matters of the greatest consequence they and all men should not excel beasts ! how few that are not contented to confine their utmost designs and expectations within the same narrow limits ! through a mean and inglorious self-despiciency , confessing in themselves ( to the truth 's and their own wrong ) an incapacity of greater things ! and , with most injurious falshood , proclaiming the same of all mankind besides ! if he that , amidst the hazards of a dubious warr , betrays the interest and honour of his countrey , be justly infamous , and thought worthy severest punishments ; i see not why a debaucht sensualist , that lives as if he were created only to indulge his appetite , that so vilifies the notion of man , as if he were made but to eat , and drink , and sport ; to please only his sense and sancy ; that in this time and state of conflict between the powers of this present world , and those of the world to come , quits his party , bids open defiance to humanity , abjures the noble principles and ends , forsakes the laws and society of all that are worthy to be esteemed men ; abandons the common and rational hope of mankind concerning a future immortality , and herds himself among brute creatures ; i say , i see not why such a one should not be scorn'd and abhorr'd as a traytor to the wh●le race and nation of reasonable creatures ; as a fugitive from the t●nts , and desertor of the common interest of men ; and that , both for the vileness of his practice , and the danger of his example . and who , that hath open eyes , beholds not the dreadful instances and increase of this difection ? when it hath prevailed to that degree already , that in civiliz'd , yea in christian countreys ( as they yet affect to be cal●'d ) the practice is become fashionable and in credit ; which can square with no other principle , than the disbelief of a future state , as if it were but a meer poetick , or ( at best ) a political fiction . and as if so impudent in●idelity would pretend not to a connivence only , but a sanction , 't is rock●●'d an odd and unc●●th 〈◊〉 for a man to live as if he thou● 〈…〉 ; and a great presumption to seem to dissent from the prophane infidel crew . as if the matter were already formally determined in the behalf of irreligion , and the doctrine of the life to come had been clearly condemned in open council , as a detestable heresie . for what tenet was ever more exploded and hooted at , than that practice is which alone agrees with this ? or what series or course of repeated villanies can ever be more ignominious than ( in vulgar estimate ) a course of life so transacted as doth become the expectation of a blessed immortality ? and what ? after so much written and spoken by persons of all times and religious for the immortality of the humane soul , and so common an acknowledgment thereof by pagans , mahometans , jews , and christians ; is man now at last condemn'd and doom'd to a perpetual death , as it were , by the consent and suffrage even of men ? and that too without trial or hearing ? and not by the reason of men , but their lusts only ? as if ( with a loud and violent cry ) they would assassinate and stifle this belief and hope , but not judg it ? and shall the matter be thus given up as hopeless ? and the victory be yeilded to prosperous wickedness , and a too succesful conspiracy of vile miscreants against both their maker , and their own stock and race ? one would think whosoever have remaining in them any conscience of obligation and duty to the common parent and author of our beings , any remembrance of our divine original , any breathings of our ancient hope , any sense of humane honour , any resentments of so vile an indignity to the nature of man , any spark of a just and generous indignation for so opprobrious a contumely to their own kind and order in the creation , should oppose themselves with an heroick vigour to this treacherous and unnatural combination . and let us ( my worthy friends ) he provoked , in our several capacities to do our parts herein ; and , at least , so to live , and converse in this world , that the course and tenour of our lives may import an open asserting of our hopes in another ; and may let men see we are not ashamed to own the belief of a life to come : let us by a patient continuance in well-doing ( how low designs soever others content themselves to pursue ) seek honour , glory , and immortality to our selves ; and , by our avowed , warrantable ambition in this pursuit , justifie our great and bountiful creator , who hath made us not in vain , but for so high and great things : and glorifie our blessed redeemer , who amidst the gloomy and disconsolate darkness of this wretched world , when it was overspred with the shadow of death , hath brought life and immortality to light in the gospel . let us labour both to seel and express the power of that religion , which hath the inchoation of the ( participated ) divine life , for its principle ; and the perfection and eternal perpetuation thereof , for its scope and end . nor let the time that hath since elapsed , be found to have worn out with you the ( useful ) impressions which this monitory surprising instance of our mortality did at first make : but give me leave to inculcate from it what was said to you when the occasion was fresh and new : that we labour more deeply to apprehend gods dominion over his creatures ; and that he made us principally for himself , and for ends that are to be compast in the future state ; not for the temporary satisfaction and pleasure of one another in this world . otherwise , providence had never been guilty of such a solecism , to take out one from a family long famous for so exemplary mutual love , and dispose him into so remote a part ; not permitting to most of his nearest relations the enjoyment of him for almost thirty years ( and therein all the flower ) of his age ; and at last , when you were expecting the man , send you home the breathless frame wherein he lived . yet it was not contemptible that you had that . and that dying ( as joseph ) in a strange land , he gave , also , commandment concerning his bones ; that though , in his life , he was ( mostly ) separated from his brethren , he might in death be gathered to his fathers . it was some evidence ( though you wanted not better ) that amidst the traffick of spain , he more esteemed the religion of england ; and therefore , would rather his dust should ass●ciate with theirs , with whom also he would rather his spirit should . but whatever it did evidence , it occasion'd so much , that you had that so general meeting with one another , which otherwise , probably , you would not have had , nor are likely again to have ( so hath providence scattered you ) in this world . and that it proved a more serious meeting than otherwise it might : for , however it might blamelesly have been designed to have met together at a cheerful table , god saw it sitter to order the meeting at a mournful grave ; and to make the house that received you , ( the native place to many of you ) the house of mourning rather than of feasting . the one would have had more quick relishes of a present pleasure ; but the other was likely to yeild the more lasting sense of an after-profit . nor was it an ill errand to come together ( though from afar , for divers of you ) to learn to dye . as you might , by being so sensibly put in mind of it , though you did not see that very part acted it self . and accept this indeavour to further you in your preparations for that change , as some testimony of the remembrance i retain of your most obliging respects and love , and of my still continuing your affectionate and respectful kinsman and servant in our common lord , j. howe . antrim , april 12. 1671. the vanity of man as mortal . psal. 89. 47 , 48. remember how short my time is : wherefore hast thou made all men in vain ? what man is he that liveth , and shall not see death ? shall he deliver his soul from the hand of the grave ? selah . we are not concerned to be particular and curious in the enquiry touching the special reference or occasion of the foregoing complaints from the 37 verse . it is enough to take notice , for our pres●●● 〈◊〉 , that besides the evil which had ●●●ady befaln the plaintiff , a further danger nearly threatned him , that carried death in the face of it , and suggested somewhat frightful apprehensions of his mortal state ; which drew from him this quick and sensible petition in reference to his own private concern , [ remember how short my time is ] and did presently direct his eye with a sudd●n glance from the view of his own , to reflect on the common condition of man , whereof he expresses his resentment , first , in an hasty exp●●tulation with god [ wherefore hast thou made all men in vain ? ] then , secondly , in a pathetick discourse with himself , representing the reason of that ●ough charge ; [ what man is he that liveth ▪ and shall not see death ? shall he deliver , &c ] q. d. when i add to the consideration of my short time that of dying-mankind , and behold a dark and deadly shade universally overspreading the world , the whole species of humane creatures vanishing , quitting the stage round about me , and disappearing almost as soon as they shew themselves : have i not a fair and plausible ground for that ( seemingly rude ) challenge ? why is there so unaccountable a phoenomenon ? such a creature made to no purpose ? the noblest part of this inferior creation brought forth into being without any imaginable design ? i know not how to unty the knot , upon this only view of the case , or avoid the absurdity . 't is hard sure to decline the supposal ( of what it may yet seem hard to suppose ) that all men were made in vain . it appears the expostulation was somewhat passionate ; and did proceed upon the sudden view of this disconsolate case , very abstractly considered , and by it self only ; and that he did not in that instant look beyond it to a better and more comfortable scene of things . an eye bleered with present sorrow , sees not so far , nor comprehends so much at one view , as it would at another time ; or as it doth , presently , when the tear is wip't out , and its own beams have cleard it up . we see he did quickly look further , and had got a more lightsome prospect , when in the next words we find him contemplating gods sworn loving-kindness unto david . the truth and stability whereof he at the same time expresly acknowledges , while only the form of his speech doth but seem to import a doubt [ where are they ? ] but yet [ they were sworn in truth ] upon which argument he had more copiously dilated in the former part of the psalm ; and it still lay deep in his soul , though he were now a little diverted from the present consideration of it . which , since it turns the scales with him ; it will be needful to enquire into the weight and import of it . nor have we any reason to think that david was either so little a prophet or a saint , as in his own thoughts to refer those magnificent things ( the instances of that loving-kindness confirm'd by oath , which he recites from the 19 verse of the psalm to the 38 , as spoken from the mouth of god , and declared to him by vision , to the dignity of his own person , and the grandieur and perpetuity of his kingdom . as if it were ultimately meant of himself , that god would make him his first-born , higher than the kings of the earth , ( when there were divers greater kings , and ( in comparison of the little spot over which he reigned ) a vastly spreading monarchy , that still overtopt him all his time , as the same and successive monarchies did his successors ) or that it was intended of the secular glory and stability of his throne and family ; that god would make them to endure for ever , and be as the days of heaven ; that they should be as the sun before him , and be establisht for ever as the moon , and as a faithful witness in heaven . that god himself meant it not so , experience and the event of things hath shown ; and that these predictions cannot otherwise have had their accomplishment , than in the succession of the spiritual and everlasting kingdom of the messiah ( whom god raised up out of his loins to sit on his throne ) unto his temporal kingdom . wherein 't is therefore ended by perfection , rather than corruption . these prophesies being then made good , not formally , in the kind which they literally imported ; but with an ( highly redundant ) equivalency in another ( far more noble ) kind . in which sense god's covenant with him must be understood , which he insists on so much in this psalm , even unto that degree , as to challenge god upon it , as if in the gloomy dispensation of this juncture ( so far did it darken his present apprehension of things ) he did actually vacate and make it void : though he sufficiently express his confidence , both before and after , that this could never be . but 't is plain it hath been vacated long enough ago , in the subversion of david's kingdom ; and in that we see his throne and family have not been establisht for ever ; have not endured as the days of heaven ; if those words had no other than their obvious and literal meaning . and if any would imagine a salvo to the truth of god , from the wickedness of his posterity , first making a breach , and disobliging him ; it is expresly precluded by what we find inserted in reference to this very case : if his children forsake my law , and walk not in my judgments , &c. then will i visit their iniquity with the rod , &c. nevertheless my loving-kindness will i not utterly take from him , nor suffer my faithful●ess to fail . my covenant will i not break , nor alter the thing that is gone out of my lips . all which is solemnly sealed up with this , once have i sworn in my holiness , that i will not lye unto david so that they that will make a scruple to accuse the holy god of falshood in that which with so much solemnity he hath promised and sworn , must not make any to admit his further intendment in these words . and that he had a further ( even a mystical and spiritual ) intendment in this covenant with david , is yet more fully evident from that of the prophet isaiah ; he every one that thirsteth , come ye to the waters , &c. incline your ear and come to me . and i will make an everlasting covenant with you , even the sure mercies of david . behold , i have given him for a witness to the people , a leader and commander , &c. what means this universal invitation to all thirsty persons , with the subjoined encouragement of making with them an everlasting covenant ( the same which we have here , no doubt , as to the principal parts , and which we find him mentioning also , 2 sam. 23. 5. with characters exactly corresponding to these of the prophet ) even the sure mercies of david ? the meaning sure could not be , that they should be all secular kings and princes , and their posterity after them for ever ; which we see is the verbal sound and tenor of this covenant . and now since it is evident god intended a mystery in this covenant , we may be as well assured he intended no deceit , and that he designed not a delusion to david by the vision in which he gave it . can we think he went about to gratifie him with a solemn fiction , and draw him into a false and fanciful faith ; or so to hide his meaning from him , as to tempt him into the belief of what he never meant ? and to what purpose was this so special revelation by vision , if it were not to be understood truly , at least , if not yet perfectly and fully ? it is left us therefore to collect , that david was not wholly uninstructed how to refer all this to the kingdom of the messiah . and he hath given sufficient testimony in that part of sacred writ wher●of god used him as pen-man , that he was of another temper than to place the sum and chief of his expectations , and consolations , in his own and his posterities worldly greatness . and to put us out of doubt , our saviour ( who well knew his spirit ) expresly enough tells us , that he in spirit called him lord ; when he said , the lord said unto my lord , sit thou at my right hand , till i make thy enemies thy foot-stool . a plain discovery how he understood god's revelation touching the future-concernments of his kingdom ( and the covenant relating thereto ) viz. as a figure and type of christs , who must reign till all his enemies be subdued . nor was he in that ignorance about the nature and design of christs kingdom , but that he understood its reference to another world , and state of things , even beyond all the successions of time , and the mortal race of men ; so as to have his eye fixed upon the happy eternity which a joyful resurrection must introduce , and whereof christs resurrection should be the great and most assuring pledg . and of this we need no fuller evidence than the express words of the apostle st. peter , who after he had cited those lofty triumphant strains of david , psal. 16. 8 , 9 , 10 , 11 , i have set the lord always before me : because he is at my right hand , i shall not be moved . therefore my heart is glad , and my glory rejoiceth : my fl●sh also shall rest in hope , for thou wilt not leave my soul in hell ( or in the state of darkness ) neither wilt thou suffer thy holy one to see corruption . thou 〈◊〉 shew me the path of life . in thy presence is fulness of joy ; at thy right hand there are pleasures for evermore . all which he tells us was spoken [ concerning christ ] ; he more expresly subjoins , that david being a prophet , and knowing that god had sworn with an oath to him ▪ that of the fruit of his loins , according to the flesh , he would raise up christ to sit on his throne . he seeing this before , spake of the resurrection of christ , ( it appears he spake not at random , but as knowing and seeing before , what he spake ) that his soul was not left in hell , &c. nor can we think he thus rejoyces in another's resurrection , forgetting his own . and yet we have a further evidence from the apostle st. paul , who affirms that the promise made to the fathers ▪ god had fulfilled to their children , in that he had raised up jesus again ; as it is also written in the second psalm , thou art my son , this day have i begotten thee ; and as concerning that he raised him up from the dead , now no more to return to corruption , he said on this wise , i will give you the sure mercies of david . which it is now apparent must be understood of eternal mercies , such as christ's resurrection , and triumph over the grave , doth ensure to us . he therefore look't upon what was spoken concerning his kingdom here , as spoken ultimately of christs , the kingdom whereby he governs and conducts his faith●ul subjects , through all the troubles of life , and terrors of death ( through both whereof he himself as their king and leader hath shown the way ) unto eternal blessedness , and upon the covenant , made with him as the covenant of god in christ , concerning that blessedness , and the requisites thereto . and ( to say no more in this argument ) how otherwise can we conceive he should have that fulness of consolation in this covenant , when he lay a dying , as we find him expressing ▪ 2 sam. 23 5. ( for these were some of the last words of david , as we see v. 1. ) he hath made with me an everlasting covenant ordered in all things and sure ; for this is all my salvation , and all my desire . what so great joy and solace could a dying man take in a covenant made with him , when he had done with this world , and was to expect no more in it , if he took it not to concern a future blessedness in another world ? was it only for the hoped prosperity of his house and family when he was gone ? this ( which is the only thing we can fasten on ) he plainly secludes in the next words , — although he make it not to grow . therefore it was his reflection upon those loving-kindnesses mentioned in the former part of the psalm , contained in god's covenant , and confirmed by his oath , but understood according to the sense and import already declared , that caused this sudden turn in david's spirit ; and made him that lately spoke as out of a golgotha , as if he had nothing but death in his eye and thoughts ; to speak now in so different a strain , and ( after some additional pleadings , in which his faith further recovers it self ) to conclude this psalm with solemn praise : blessed be the lord for evermore , amen and amen . we see then the contemplation of his own and all mens mortality , abstractly and alone considered , cloathed his soul with black , wrapt it up in gloomy darkness , makes the whole kind of humane creatures seem to him an obscure shadow , an empty vanity : but his recalling into his thoughts a succeeding state of immortal life , clears up the day , makes him and all things appear in another hue , gives a fair account why such a creature as man was made ; and therein makes the whole frame of things in this inferior world , look with a comely and well-composed aspect , as the product of a wise and rational design . whence therefore we have this ground of discourse fairly before us in the words themselves : that the short time of man on earth , limited by a certain unavoidable death ; if we consider it abstractly by it self , without respect to a future state , carries that appearance and aspect with it , as if god had made all men in vain . that is said to be vain , according to the importance of the word here used , which is ●ither false , a fiction , an appearance only , a shadow , or evanid thing ; or , which is vseless , unprofitable , and to no valuable purpose . the life of man , in the case now supposed , may be truly stiled vain , ●ither way . and we shall say somewhat to each ; but to the former more briefly . 1. it were vain , i. e. little other than a shew , a meer shadow , a semblance of beeing . we must indeed , in the present case , even abstract him from himself , and consider him only as a mortal dying thing ; and as to that of him which is so , what a contemptible nothing is he ! there is an appearance of somewhat ; but search a little , and enquire into it , and it vanishes into a meer nothing ▪ is found a lye , a piece of falshood , as if he did but feign a beeing , and were not . and so we may suppose the psalmist speaking , upon the view of his own , and the common case of man , how fast all were hastning out of life ; and laying down the beeing which they rather seemed to have assumed and borrowed , than to possess and own : lord , why hast thou made man such a fictitious thing ? given him such a mock-beeing ? why hast thou brought forth into the light of this world such a sort of creatures , that rather seem to be , than are ? that have so little of solid and substantial beeing ? and so little deserve to be taken for realities ? that only serve to cheat one another into an opinion of their true existence , and presently vanish and confess their falshood ? what hovering shadows , what uncertain entities are they ? in a moment they are and are not . i know not when to say i have seen a man. it seems as if there were some such things before my eyes ; i perswade my self that i see them move and walk to and fro , that i talk and converse with them ; but instantly my own sense is ready to give my sense the lye : they are on the sudden dwindled away , and force me , almost , to acknowledg a delusion . i am but mockt with a shew ; and what seem'd a reality , proves an imposture . their pretence to beeing , is but fiction , and falshood ; a cozenage of over-credulous unwary sense , they only personate what , they are thought to be ; and quickly put off their very selves , as a disguise . this is agreeable to the language of scripture elsewhere . surely men of low degree are vanity , and men of high degree are a lye , &c. in two respects may the present state of man seem to approach near to nothingness ; and so admit this rhetorication of the psalmist , as if he were in this sense a vain thing , a figment , or a lye , viz. in respect of the minuteness , and instability of this his ( material and perishable ) be●ing . 1. the minuteness , the small portion or degree of beeing which this mortal part of man hath in it . it is truly said of all created things , their non esse , is more than their esse . they have more no-beeing than beeing . it is only some limited portion that they have , but there is an infinitude of beeing which they have not . and so , coming infinitely nearer to nothingness , than fulness of beeing , they may well enough wear the name of nothing . wherefore the first and fountain-beeing , justly appropriates to himself the name , i am ; yea , tells us , he is , and there is none besides him , therein leaving no other name than that of nothing , unto creatures . and how much more may this be said of the material and mortal part , this outside of man , whatever of him is obnoxious to death and the grave ; which alone ( abstractly lookt on ) is the subject of the psalmist's present consideration and discourse ? by how much any thing hath more of matter , it hath the less of actual essence . matter being rather a capacity of beeing , than beeing it self , or a dark umbrage or shadow of it , actually nothing ; but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as are the expressions of a noble philosopher ) a meer semblance , or a lye. and it is the language not o● philosophers only , but of the holy ghost concerning all the nations of men , that they are as nothing , less than nothing , and vanity . what a scarcity then , and penury of beeing , must we suppose in each individuall especially if we look alone upon the outer part , or rather the umbrage or shadow of the man ? 2. the instability and fluidness of it . the visible and corporal beeing of man hath nothing steady or consistent in it . consider his exterior frame and composition , he is , no time , all himself at once . there is a continual defluence and access of parts ; so that some account , each climacterick of his age changes his whole fabrick . whence it would follow , that besides his statique individuating principle ( from which we are now to abstract ) nothing of him remains ; he is another thing ; the former man is vanished and gone ; while he is , he hastens away ; and within a little is not . in respect of the duration , as well as the degree of his beeing , he is next to nothing . he opens his eye , and is not . gone in the twinkling of an eye . there is nothing in him stable enough , to admit a fixed look . so it is with the whole scene of things in this material world . as was the true maxime of an ancient : all things slow , nothing stays ; after the manner of a river . the same thing which the apostle's words more elegantly express : the fashion of this world passeth away . the scheme , the shew , the pageantry of it . he speaks of it but as an appearance , as if he knew not whether to call it something or nothing , it was so near to vanishing into nothing . and therefore he there requires , that the affections which mutual nearness in relation challenges , be as if they were not : that we rejoyce in reference to one another , ( even most nearly related , as the occasion and scope of his discourse teach us to understand him ) but as if we rejoyced not , and to weep as if we wept not . which implies , the objects merit no more ; and are themselves as if they were not . whence therefore a continued course of intense passion were very incongruous towards so discontinuing things . and the whole state of man being but a shew , the pomp and glittering of the greatest men , make the most splendid and conspicuous part of it : yet all this we find is not otherwise reckoned of , than an image , a dream , a vision of the night ; every man at his best state is altogether vanity , walketh in a vain shew , disquieteth himself in vain , &c. of all without exception 't is pronounced man is like to vanity , his days are as a shadow that passeth away : as ecclesiastes often , of all sublunary things , vanity of vanities , &c. 2. but yet there is another notiof [ vain ] , as it signifies useless , unprofitable , or to no purpose . and in this sense also , if we consider the universal mortality of mankind without respect to a future state ; there were a specious ground for the expostulation , why hast thou made all men in vain ? vanity in the former notion speaks the emptiness of a thing , absolutely and in it self considered ; in this latter relatively , as it is referred to and measured by an end . that is , in this sense , vain , which serves to no end , or to no worthy and valuable end ; which amounts to the same . for in as much as all ends , except the last , are means also to a further end ; if the end immediately aimed at be vain and worthless , that which is referred to it , as it is so referred , cannot but be also vain . whereupon now let us make trial what end we could in this case think man made for . which will best be done by taking some view 1. of his nature . 2. of the ends for which , upon that supposition , we must suppose him made . i. of the former ( neglecting the strictness of philosophical disquisition ) no more is intended to be said than may comport with the design of a popular discourse . and it shall suffice therefore , only to take notice of what is more obvious in the nature of man , and subservient to the present purpose . and yet we are here to look further than the meer surface and outside of man , which we only considered before ; and to view his nature , as it is in it self : and not as the supposition of its having nothing but what is mortal belonging to it , would make it : for as the exility ( and almost nothingness ) of man's being considered according to that supposition , did best serve to express the vanity of it , in the former notion that hath been given of a vain thing : so the excellency , and solid substantiality of it , considered as it is in it self , will conduce most to the discovery of its vanity in this latter notion thereof . that is , if we first consider that , and then the supposition of such a creature 's being only made to perish . and if what shall be said herein , do , in the sequel , tend to destroy that above-mention'd supposition , ( as it , being established , would destroy the prime glory of humane nature ) it can only be said magna est veritas , &c. in the mean time we may take a view , in the nature of man , 1. of his intellective powers ; hereby he frames notions of things , even of such things as are above the sphere of sense ; of moral good and evil , right and wrong , what is vertuous and what is vicious ; of abstract and universal natures . yea , and of a first beeing , and cause , and of the wisdom , power , goodness , and other perfections which must primarily agree to him . hereby he affirms and denies one thing of another , as he observes them to agree and disagree , and discerns the truth and falshood of what is spoken or deny'd . he doth hereby infer one thing from another , and argue himself into firm and unwavering assent to many things , not only above the discovery of sense , but directly contrary to their sensible appearances . 2. his power of determining himself , of chusing and refusing , according as things are estimated , and do appear to him . where also it is evident how far the objects which this faculty is sometimes exercised about , do transcend the reach of all sensible nature ; as well as the peculiar nobleness and excellency is remarkable of the faculty it self . it hath , often for its object , things of the highest nature , purely spiritual and divine ; vertue , religion , god himself . so as that these ( the faculty being repair'd only by sanctifying grace ; not now first put into the nature of man ) are chosen by some , and , where it is not so , refused ( 't is true ) by the most , but not by a meer not-willing of them ( as meer brutal appetite also doth not-will them , which no way reaches the notion of a refusal ) but by rejecting them , with a positive aversion , and dislike , wherein there is great iniquity and sin : which could not be but in a nature capable of the opposite temper . and it is apparent this faculty hath the priviledg of determining it self ; so as to be exempt from the necessitating influence of any thing forreign to it . upon the supposal whereof , the managery of all humane affairs , all treaties between man and man , to induce a consent to this or that ; the whole frame of government , all legislation and distribution of publick justice do depend . for take away this supposition , and these will presently appear most absurd , and unjust . with what solemnity are applications and addresses made to the will of man upon all occasions ? how is it courted and solicited and sued unto ? but how absurd were it so to treat the other creatures , that act by a necessity of nature in all they do ? to make supplications to the wind , or propound articles to a brute ? and how unjust , to determine and inflict severe penalties for unavoidable and necessitated actions and omissions ? these things occurr to our first notice , upon any ( a more sudden and cursory ) view of the nature of man. and what should hinder , but we may infer from these that there is further in his nature , 3. a capacity of an immortal state , i. e. that his nature is such , that he may , if god so please , by the concurrent influence of his ordinary power , and providence , without the help of a miracle , subsist in another state of life , after this , even a state that shall not be liable to that empairment and decay that we find this subject to . more , is not ( as yet ) contended for ; and so much methinks , none should make a difficulty to admit , from what is evidently found in him . for it may well be supposed that the admitting of this ( at least ) will seem much more easie , to any free and unprejudic'd reason , than to ascribe the operations before instanc'd in , to alterable or perishable matter , or indeed to any matter at all . it being justly presumed , that none will ascribe to matter , as such , the powers of ratiocination or volition . for then every particle of matter must needs be rational , and intelligent ( an high advance to what one would never have thought at all active ) . and how unconceivable is it , that the minute particles of matter , in themselves , each of them destitute of any such powers , should by their mutual intercourse with one another , become furnisht with them ! that they should be able to understand , deliberate , resolve , and chuse , being assembled and duly disposed in counsel together ; but , apart , rest all in a deep and sluggish silence ! besides , if the particles of matter howsoever modifi'd , and moved , to the utmost subtilty or tenuity , and to the highest vigour , shall then become intelligent and rational , how is it that we observe not , as any matter is more subtil , and more swiftly and variously moved , it makes not a discernably nearer approach , ( proportionably ) to the faculty and power of reasoning ? and that nothing more of an aptitude or tendency towards intelligence and wisdom , is to be perceived in an aspiring flame , or a brisk wind , than in a clod or a stone ? if to understand , to define , to distinguish , to syllogize , be nothing else but the agitation and collision of the minute parts of rarified matter among one another ; methinks some happy chymist or other , when he hath mist his designed mark , should have hit upon some such more noble product ; and , by one or other prosperous sublimation , have caused some temporary resemblance ( at least ) of these operations . or , if the paths of nature , in these affairs of the mind , be more abstruse , and quite out of the reach and road of artificial atchievement ; whence is it that nature her self ( that is vainly enough supposed by some to have been so happy , as by some casual stroaks to have fabricated the first of humane creatures , that have since propagated themselves ) is grown so effete and dull , as never since to hit upon any like effect in the like way . and that no records of any time or age give us the notice of some such creature sprung out of some epicurean womb of the earth , and elaborated by the only immediate hand of nature , so disposing the parts of matter in its constitution , that it should be able to perform the operations belonging to the mind of man. but if we cannot with any tolerable pretence or shew of reason attribute these operations to any meer matter , that there must be somewhat else in man to which they may agree , that is distinct from his corruptible part ; and that is therefore capable , by the advantage of its own nature of subsisting hereafter ( while god shall continue to it an influence agreeable to its nature , as he doth to other creatures ) . and hence seems a modest and sober deduction , that there is in the nature of man , at least , a capacity of an immortal state . now if we yet suppose there is actually no such state for man hereafter : it is our next business to view the ends for which , upon that supposition , he may be thought to have been made . whence we shall soon see , there is not any of them whereof it may be said , this is that he was created for , as his adaequate end. and here we have a double agent to be accommodated with a suitable end : man now made . and god who made him . 1. man himself . for it must be considered , that in as much as man is a creature capable of propounding to himself an end , and of acting knowingly and with design towards it ( and indeed uncapable of acting otherwise as a man ) : it would therefore not be reasonable to speak of him , in this discourse , as if he were meerly passive , and to be acted only by another . but we must reckon him obliged , in subordination to his maker , to intend and pursue ( himself ) the proper end for which he appointed and made him . and in reason we are to expect , that what god hath appointed to be his proper end , should be such as is in it self most highly desirable , suitable to the utmost capacity of his nature , and attainable by his action , so carrying with it sufficient inducements , both of desire and hope , to a vigorous and rational prosecution of it . thus we must , at least , conceive it to have been in the primitive institution of man's end ( unto which the expostulation hath reference , wherefore hast thou made all men in vain ? ) and we can think of no ends which men either do or ought to propound to themselves , but by the direction of one of these principles , sense , reason , or religion . 1. sense is actually the great dictator to the most of men , and defacto , determines them to the mark and scope which they pursue , and animates the whole pursuit . not that sense is by it self capable of designing an end , but it too generally inclines and byasses reason herein . so that reason hath no other hand in the business , than only as a slave to sense , to form the design and contrive the methods which may most conduce to it , for the gratification of sensual appetite and inclination at last . and the appetitions of sense ( wherein it hath so much mastery and dominion ) are but such as we find enumerated 1 john 2. 16. the lust of the flesh , the lust of the eye , the pride of life . or ( if we understand the apostle to use the name of lust objectively ) the objects sufficiently connote the appetitions themselves . all which may fitly be refer'd to sense , either the outward senses , or the fancy and imagination , which , as deservedly , comes under the same common denomination . now who can think the satisfying of these lusts the commensurate end of man ? who would not , upon the supposition of no higher , say with the psalmist , wherefore hast thou made all men in vain ? to what purpose was it for him to live in the world a few years , upon this account only , and so go down to the place of silence ? what is there in the momentary titillations of man's wanton flesh ; in his pleasing-view of a mass of treasure ( which he never brought with him into the world , but only heaped together , and so leaves not the world richer or poorer than he found it ) ? what is there in the applause and admiration of fools ( as the greater part always are ) ; that we should think it worth the while for man to have liv'd for these things ? if the question were put , wherefore did god make man ? who would not be asham'd so to answer it , he made him to eat and drink and take his pleasure ; to gather up wealth for he knows not who ; to use his inventions that each one may become a talk and wonder to the rest ; and then when he hath fetcht a few turns upon the theater , and entertained the eyes of beholders with a short scene of impertinencies , descend , and never be heard of more ? what ? that he should come into the world furnisht with such powers and endowments for this ? it were a like case as if one should be clad in scarlet to go to plough , or curiously instructed in arts and sciences to tend hogs . or , 2dly , if we rise higher to the view of such ends as more refined reason may propose , within the compass only of this present state ; we will suppose that it be either , the acquisition of much knowledg , the furnishing his understanding with store of choice and well-digested notions ; that he may please himself in being ( or in having men think him ) a learn'd wight ; death robs away all his gain . and what is the world the better ? how little shall he enrich the clods , among which he must shortly lye down , and have his abode ! or how little is the gain when the labour and travel of so many years is all vanished and blown away with the last puff of his dying-breath ? and the fruit that remains , is to have it said by those that survive , there lies learned dust ? that any part of his acquisitions in that kind descend to others , little betters the case , when they that suceeed are all hastening down also into the same ignoble dust . besides that the increase of sorrow , both because the objects of his knowledg , the more he knows , do multiply the more upon him , so as to beget a despair of ever knowing so much as he shall know himself to be ignorant of ; and a thousand doubts , about things he hath more deeply considered , which his more confident ( undiscovered ) ignorance never dreamt of or suspected . and thence an unquietness and irresolution of mind , which they that never drove at any such mark are ( more contentedly ) unacquainted with . and also because , that by how much knowledg hath refin'd a man's soul , so much it is more sensible and perceptive of troublesome impressions from the disorderly state of things in the world ; which they that converse only with earth and dirt , have not spirits clarified and fine enough to receive . so that except a man's knowing more than others , were to be referr'd to another state , the labour of attaining thereto , and other accessory disadvantages , would hardly ever be compensated by the fruit or pleasure of it . and unless a man would suppose himself made for torment , he would be shrewdly tempted to think a quiet and drowsie ignorance an happier state . or if that a man's reason , with a peculiarity of temper , guide him to an active , negotiating life , rather than that of contemplation ; and determine him to the endeavour of serving mankind , or the community to which he belongs . by how much the worthier actions he performs , and by how much more he hath perfected and accomplisht himself with parts and promptitude for such actions ; the loss and vanity is but the greater thereby , since he , and those he affected to serve , are all going down to the silent grave . of how little use are the politician , the states-man , the senator , the judg , or the eloquent man ? if we lay aside the consideration of their subserviency to the keeping the world in a more composed and orderly state , for the prosecution of the great designs of eternity , when , ere long , all their thoughts shall perish ! what matter were it what became of the world , whether it be wise or foolish , rich or poor , quiet or unquiet , govern'd or ungovern'd ? whoever should make their order and tranquillity their study , or that should intend their thoughts and endeavours to the finding out the exactest methods and rules of government and policy , should but do as they that should use a great deal of pains and art in the curious adorning , and trimming up of a dying person . or as if some one , among many condemned persons , should be very solicitous to have them march with him in very exact order to the place of execution . if the world be not looked upon as a ' tiring-room to dress one's self in , for an appearance on the eternal stage ; but only as a great charnel-house , where they undress , and put off themselves , to sleep in everlasting darkness ; how can we think it worth a thought ? or to be the subject of any rational design or care ? who would not rather bless himself in a ( more rational ) neglect , and regardlesness of all humane affairs ? and account an unconcerned indifferency the highest wisdom ? yea , 3dly , if we suppose religion ( which we need not ( because it is mentioned in this order ) conceive exclusive of reason , but rather perfective of it : reason having first found out god , religion adores him ) to become with any , the ruling-principle , and to have the direction and government of the man , as to his way and end ; how would even that , languish with the best , were the consideration of a future state laid aside , which , with so few , notwithstanding it , hath any efficacy at all to command and govern their lives ? religion terminates upon god : and upon him under a double notion ; either as we design service and honour to him ; or as from him , we design satisfaction and blessedness to our selves . now if a man's thoughts , and the intention of his mind be carried towards god under the former notion ; how great an allay and abatement must it needs be to the vigour and zeal of his affection , who shall with the most sincere devotedness apply himself to serve his interest and glory , to reflect upon the universal mortality of himself and mankind , without any hope of compensation to it by a future immortality ? it is agreed on all hands , that the utmost contributions of creatures can add nothing to him. and that our glorifying him doth only consist , either in our acknowledging him glorious , our selves ; or representing him so to others . but how little doth it signifie ? and how flat and low a thing would it seem , that i should only turn mine eye upwards , and think a few admiring-thoughts of god this hour , while i apprehend my self liable to lose my very thinking-power , and whole beeing the next ! or if we could spread his just renown , and gain all the sons of men to a concurrence with us , in the adoring of his soveraign excellencies ; how would it damp and stifle such loyal and dutiful affection , to consider , that the universal testimony , so deservedly given him , shall shortly cease for ever ! and that infinitely blessed being , be ere long ( again , as he was from eternity before ) the only witness of his own glory ! and if the propension of a man's soul be towards god under the latter notion also , in order to a satisfaction that shall thence accrew to himself ( which design , both in the pursuit and execution of it , is so conjunct with the former , that it cannot be sever'd ) it cannot but be an unspeakable diminution and check to the highest delights in this kind , to think how soon they shall have an end . that the darkness and dust of the grave shall shortly obscure and extinguish the glory of this lightsome scene . to think every time one enters that blessed presence , for ought i know , i shall approach it no more ! this is possibly my last sight of that pleasant face ! my last tast of those enravishing pleasures ! what bitterness must this infuse into the most delicious sweetness our state could then admit ! and by how much more free and large grace should be in its present communications ; and by how much any soul should be more experienc't in the life of god , and inured to divine delights , so much the more grievous and afflictive resentments it could not but have of the approaching end of all ; and be the more powerfully tempted to say , lord , why was i made in vain ? how faint and languid would endeavours be after the knowledg of that god , whom i may but only know , and dye ? how impotent and ineffectual would the attractions of this end be to man in his terrene state , to raise him above the world , and rescue him from the power of sensible things , to engage him in the pursuit of that sanctity and purity which alone can qualifie him for converse with god , to bear him out in a conflict against the ( more natural ) inclinations of sense ; when if with much labour and painful striving , much self-denial , a●d severity to the flesh , any disposition should be attained to relish divine pleasures ; it be considered all the while , that the end of all may be as soon lost as it is gained . and that possibly there may be no more than a moments pleasure to recompence the pains and conflicts of many years ; although , in this case , the continual hope and expectation of some farther manifestation and fruition , might much influence a person already holy , and a great lover of god , unto a stedfast adherence to him ; yet how little would it do to make men such , that are yet unsuitable and disaffected to him ? or even to recover such out of their lapses , and drowsie fits , that are not altogether so ? and it is further to be considered , that since god hath given man a beeing capable of subsisting in another state ( as doth appear by what hath been already said ) : and since he is therefore capable of enioying a greater happiness than his present state can admit of ; that capacity will draw upon him a most indispensable obligation to intend that happiness as his end , for admit that there be no future state for him , it is however impossible any man should know there is none ; and upon an impartial view of the whole case , he hath enough to render it ( at least ) far more likely to him that there is . and certainly he cannot but be obliged to pursue the highest good ( even by the law of nature it self ) which his nature is capable of ; which probably he may attain , and which he is no where forbidden by his creator to aspire unto . whence therefore , if we now circumscribe him within the limits of this present mortal state ; or if , for argument's sake , we suppose eventually there is no other ; we must not only confess that capacity to be given him in vain , but that he is obliged also to employ the principal endeavours of his life , and all his powers in vain ( for certainly his principal endeavour ought to be laid out in order to his principal end ) : that is , to pursue that good which he may attain , but never shall ; and which is possible to him , but not upon any terms future . and if it be admitted that the subject state of man must silence all objections against any such inconsistencies , and make him content to act in pure obedience to his maker ( whether he signifie his will by the law of nature only , or by any positive precept ) though he shall not hereafter enjoy any permanent state of blessedness , as the consequent reward ; that vertue and goodness , an holy rectitude of inclinations and actions , are reward enough to themselves . that there is that justice and sweetness in religion , to oblige him to love , and reverence , and adore the divine majesty this moment , though he were sure to perish for ever , and be reduced to nothing the next . i say , admitting all this , yet 2. since the blessed god himself is to be considered as the principal agent and designer in this enquiry [ why hast thou made all men in vain ? ] it is with modest and humble reverence to be considered , what end worthy of that infinitely perfect beeing , he may be supposed to have propounded to himself , in forming such a creature of so improvable a nature , and furnished with so noble faculties and powers , for so transient and temporary a state . and how well it will consist with the most obvious and unquestionable notions we can have of an absolutely perfect being , and the attributes which he most peculiarly challenges and appropriates to himself ( so as not only to own , but to glory in them ) that he should give beeing not to some few only , but to the whole species of humane creatures , and therein communicate to them a nature capable of knowing , of loving , and enjoying himself in a blessed eternity , with a design to continue them only for some short space on earth , in a low imperfect state , wherein they shall be liable to sink still lower to the vilest debasement of their natures , and yet , not for their transgression herein ( for 't is the mortality of man not by sin , but by creation , or the design of the creator only , that is now supposed ) but for his meer pleasure to bereave them of being , and reduce them all again to nothing ? it is to be considered , whether thus to resolve and do , can any way agree to god , according to our clearest and most assured conceptions of him ; not from our reasoning only , but his discovery of himself . for , otherwise , we see , the imputation falls where we should dread to let it rest , of having made man in vain . he is , in common account , said to act vainly , who acts beneath himself , so as to pursue an end altogether unworthy of him , or none at all . 't is true , that some single acts may be done by great persons , as a divertisement , without dishonourable reflection , that may seem much beneath them . and if any do stoop to very mean offices and employments to do good , to help the distressed , and relieve the miserable , it is a glorious acquest ; and the greater they are , the higher is the glory of their condescending goodness . benignity of nature , and a propension to the most unexpected acts of a merciful self-d●p●●ision , when the case may require it , are the most comely ornaments of princely greatness , and out-shine the glory of the richest diadem . but a wonted habitual course of mean actions , in great persons , that speak a low design , or no design at all ; but either an humour to trifle , or a mischievous nature and disposition , would never fail to be thought inglorious and infamous ; as may be seen in the instances of sardanapalus's spinning , and domitian's killing of files . when wisdom and goodness are in conjunction with power and greatness , they never perswade a descent but upon such terms , and for such purposes , that a more glorious advancement shall ensue . wisdom foreseeing that end , and goodness readily taking the way , which ( though it were most undesigned , or not aimed at as an end ) could not fail to effect it . nor are any attributes of the divine beeing more conspicuous than th●se ; more testified by himself , or more generally acknowledged by all men that have not deny'd his existence . or if any have done that violence to their own minds , as to erase and blot out thence the belief of an existing deity ; yet , at least , while they deny it , they cannot but have this notion of what they deny ; and grant that these are great perfections , and must agree to god , upon supposition that he do exist . if therefore he should do any thing repugnant to these , or we should suppose him to do so , we should therein suppose him to act below a god , and so , as were very unworthy of him. and though it becomes us to be very diffident of our own reasonings , concerning the counsels and designs of that eternal being : so as if we should find him to assert any thing expresly of himself , which we know not how to reconcile with our own preconceived thoughts , therein to yeeld him the cause , and confess the debility of our understandings . yet certainly it were great rashness , and void of all pretence , to suppose any thing , which neither he saith of himself , nor we know how , consistently , to think . nor are we , in judging of his designs , to bring him down to our model , or measure him by man , whose designs do for the most part bespeak only his own indigency , and are levelled at his own advantage , and the bettering some way or other of his present condition . whatsoever the great god doth towards his creatures , we must understand him to do , though with design , yet from an exuberant fulness of life and beeing , by which he is uncapable of an accession to himself . and hence that he can , in reference to himself , have no other inducement to such action , besides the complacency which he takes in diffusing his free communications , ( for he exercises loving-kindness , judgment and righteousness in the earth , because he delights in these things ) ; and the maintaining the just honour and reputation of his government over his creatures , who as they are of him , and through him , must be all to him , that he may have glory for ever . now though it be most undoubtedly true , that the soveraignty of his power , and dominion over his creatures ( of which he hath no need , and to whom he so freely gave beeing ) is so absolute and unlimited , that , if we consider that only , we must acknowledg he might create a man or an angel , and annihilate him presently : yea , that he might , if he so pleased , raise up many thousand worlds of intelligent and innocent creatures into being in one moment , and throw them into nothing again the very next moment . yet how unwarrantably should we maim the notion of god , if we should conceive of him only , according to one attribute , secluding the consideration of the rest ! how mishapen an idea should we bear of him in our minds ! and how would it deform the face of providence , and spoil the decorum of his administrations , if they should be the effects of one single attribute only , the other having no influence on the affairs of the world ! if nothing but mercy should appear in his dispensations towards sinful man , so that every man might do what were good in his own eyes , without cause of fear to be called to account ; if the most dissolute and prophane were equally assured of his favour , with those who are most holy , and strictly regular in all their conversation ; what would be thought of god and religion ? or how should we savour the notion of an impure deity taking pleasure to indulge the wickedness of men ? and if justice alone have the whole management of affairs , and every act of sin be followed with an act of sudden vengeance , and the whole world become a flaming . theater , and all men held in an hopeless expectation of fiery indignation , and of judgment without mercy ; what would become of that amiable representation , and the consolatory thoughts we have of god , and of that love and duty which some souls do bear towards him ? or if power should affect daily to shew it self in universal appearances and effects , in changing every hour the shapes of the terrestrial creatures , in perpetual quick innovations of the courses of the celestial , with a thousand more kinds of prodigious events that might be the hourly effects of unlimited power ; how were the order of the world disturb●d , and how unlovely an idea would it beget in every intelligent creature , of him that made and rules it ? yet is it from no defect of mercy , that all men are not equally favoured and blessed of god ; nor of justice , that a speedy vengeance is not taken on all ; nor of power , that the world is not filled with astonishing wonders every day ; but rather from their unexcessiveness ; and that they make that blessed temperature where they reside , and are exercised in so exact proportion , that nothing is ever done unworthy of him who is , at once , both perfectly merciful , and just , and powerful , and wise , and hath all perfections eminently comprehended and united in his own most simple being . it were therefore besides the purpose to insist only what soveraign power , considered apart , might do ; but we are to consider what may be congruous to him to do , who is infinitely wise and good , as well as powerful . 1. and first , let it be weighed , how it may square with this divine wisdom to give being to a world of reasonable creatures , and giving them only a short time of abod● in being , to abandon them to a perpetual annihilation . wisdom in any agent must needs suppose the intention of some valuable end of his action . and the divine wisdom wherein it hath any end divers from that which his pure goodness and benignity towards his creatures would incline him to ( which also we must conceive it most intent to promote and further ) cannot but have it chiefly in design ; it being determined that his goodness should open it self , and break forth into a creation , and that of reasonable creatures , so to manage his government over these ( which indeed are the only subjects of government in the strict and proper notion of it ) as may most preserve his authority , and keep up his just interest in them , both by recommending him to their fear , and love ; to possess them with that due and necessary reverence of him , that may restrain them from contemptuous sinning ; and so endear his government to them , as to engage them to a placid and free obedience . but how little would it agree with this design of the divine wisdom , to have made man only for this temporary state ? for , 1. how little would it tend to the begetting and setling that fear of god in the hearts of men , that were necessary to preserve his authority and government from a prophane contempt ; whereas daily experience shews , that there 's now no difference made between them that fear god , and them that fear him not , unless wherein the former are worse dealt with , and more exposed to sufferings and wrongs ; that at least 't is often ( yea for the most part ) so , that to depart from iniquity is to make one's self a prey ; that those who profess and evidence the most entire devotedness to god , and pay the greatest observance and duty to him , become a common scorn upon this very account ; and are in continual danger to be eaten up as bread , by those that call not upon god , while , in the mean time , the tabernacles of robbers prosper , and they that provoke god are secure , are not plagued as other men , nor in trouble as other men . and judgment is not here executed for wicked works in this world : if also nothing is to be expected ( either of good or evil ) in another , who is likely to be induced ( in this case ) to fear god , or be subject to him ? and how unlike is this to the wisdom of the supream ruler , to expose his most rightful and soveraign authority , to the fearless and insolent affronts of his own revolted creatures , without any design of future reparation to it ! as if he had created them on purpose only to curse him , and dye ! but he hath prevented the occasion of so reproachful a censure , and thought fit to fill his word and the consciences of guilty sinners with threats and dreadful presages of a future judgment , and state of punishment . to which he is no less concern'd , both in point of wisdom and veracity ( and i may add , of legal justice ) to make the event correspond , that he may neither be found to have omitted any due course , for prevention or redress of so great an evil ; and that , if the threatning do not effectually over-awe sinners , the execution may , at least , right himself : and that , in the mean time , he do not ( that which would least of all become him , and which were most repugnant to his nature ) make use of a solemn fiction to keep the world in order , and maintain his government by falshood and deceit , that is , by threatning what he knows shall never be . 2. nor were there ( in the case all along supposed ) a more probable provision made , to conciliate and procure to the divine majesty the love which it is requisite he should have from the children of men . and this cannot but be thought another apt method for his wisdom to pitch upon , to render his government acceptable , and to engage men to that free and complacential subjection which is suitable to a god. for how can that filial and dutiful affection ●ver be the genuine product or impress of such a representation of the case between god and them ; that is , that they shall be most indispensably obliged to devote their whole being , and all their powers , entirely to his service and interest ; exactly to observe his strictest laws , to keep under the severest restraint their most innate reluctant inclinations ; and in the mean time expect the administrations of providence to be such , towards them , that they shall find harder usage all their days , than his most insolent and irreconcilable enemies , and at last lose their very beings they know not how soon ; and therewith ( necessarily ) all possibilities of any future recompence . is this a likely way to procure love , and to captivate hearts into an affectionate and free obedience ? or what is it probable to produce , but a sowr and sullen despondency , the extinction of all generous affection , and a temper more agreeable to a forc'd enthralment to some malignant insulting genius , than a willing subjection to the god of all grace and love ? and every one will be ready to say , there is little of wisdom in that government , the administration whereof is neither apt to beget fear or love in those that are subject to it : but either through the want of the one to be despised , or to be regretted through the want of the other . and this being the very case , upon supposition of no future state ; it seems altogether unworthy of the divine wisdom , that such a creature should ever have been made , as man , upon which no end is attainable ( as the course of providence commonly runs in this world ) in comparison whereof , it were not better , and more honourable to his maker , ( whose interest it is the part of his wisdom to consult ) that he had never been . and therefore as to god , and the just and worthy designs of his glory , he would seem upon this supposition wholly made in vain . 2. and secondly , how congruous and agreeable would this supposition prove to the goodness of god ? as that other attribute of wisdom doth more especially respect his own interest ; so doth this , the interest of his creatures : that is , if it be understood , not in a metaphysical , but in a moral sense , as it imports a propensity and steddy bent of will unto benefaction , according to that of the psalmist , thou art good , and dost good . and this free and generous principle it is , which gives the first rise and beginning to all the designs any way respecting the well-being and happiness of creatures , which , then , infinite wisdom forms and manages to their full issues and accomplishment , guiding ( as it were ) the hand of almighty power in the execution of them . that there should be a creation , we may conceive to be the first dictate of this immense goodness , which afterwards diffuses it self through the whole , in communications agreeable to the nature of every creature . so that even this inferior , and less noble part , the earth , is full of the goodness of the lord. it creates first its own object , and then pours forth it self upon it with infinite delight , rewarding the expence with the pleasure of doing good . now if we should suppose such a creature as man made only for that short time and low state , which we see to be allotted him in this world ; it were neither difficult , nor enough , to reconcile the hypothesis with strict justice , which upon the ground of absolute dominion , may do what it will with its own : but the ill accord it seems to have with so large and abounding goodness , renders it very unlike the dispensation of the blessed god. no enjoyment being in that case afforded to this sort of creatures , agreeable to their common nature and capacity , either in degree or continuance . not in degree : for who sees not that the nature of man is capable of greater things than he here enjoys ? and where that capacity is rescued from the corruption that narrows and debases it , how sensibly do holy souls resent and bewail their present state , as a state of imperfection ! with how fervent and vehement desires and groans do they aspire and pant after an higher and more perfect ! we that are in this tabernacle do groan , being burdened ; not for that we would be unclothed ( that is not enough , to be delivered out of the miseries of life , by laying down this passive part , is not that which will terminate their desires ) but clothed upon , that mortality might be swallowed up of life . theirs are not brutal groans , the complaint of opprest sensitive nature under a present evil ; but rational and spiritual , the expressions of desire strongly carri'd to pursue an apprehended suitable good . the truest notion we can yet have of the primitive nature and capacity of man , is by beholding it in its gradual restitution . and is it agreeable to the goodness of god to put such a nature into any , and with-hold the suitable object ? as if it were a pleasure to him to behold the work of his own hands spending it self in weary struglings towards him , and vext all the while it continues in being , with the desire of what it shall never enjoy ? and which he hath made it desire , and therein encouraged it to expect ? nor in continuance : for i suppose it already evident , that the nature of man is capable ( in respect of his principal part ) of perpetuity , and so of enjoying a felicity hereafter , that shall be permanent and know no end . and it seems no way congruous to so large goodness , to stifle a capacity whereof it was it self the author , and destroy its own work . for if the being of man is intended for so short a continuance , either he may have the knowledg of this determination concerning him , or not : if he cannot have the knowledg of it , why should any one say what they cannot know ; or put such a thing upon god , that is so vilely reflecting , and dishonourable to him ? if he may have the knowledg of it , then doth he seem a creature made for torment , while , by an easie reflection upon himself , he may discern he is not uncapable of a perpetual state ; and is yet brought forth into the light , to be , ere long , extinguish't , and shut up in everlasting darkness . and who can think this a thing worthy of infinite and eternal goodness ? besides ( as hath been insisted before ) that this torture , proceeding from so sad an expectation , cannot but be most grievous and afflictive to the best . whence the apostle tells us , that christians , if in this life only they had hope , were of all men most miserable . so that it were more desirable never to have been . if any yet , fall hereafter into a state to which they would prefer perpetual annihilation , in as much as it is wholly by their own default , it no way reflects upon divine goodness . but it would be a dishonourable reflection rather upon that author and fountain of all goodness , if he should not express himself wise and just as well as good ; as it would upon a man , especially a ruler over others , if that which we call good nature were conjunct with stolidity , or an insensibleness of whatsoever affronts to his person and government . upon the whole , therefore , it seems most repugnant to these great attributes of the divine being , to have made man only for this present state . that to think so , were to conceive unworthily of him , as if he had acted much beneath himself , and done a vain thing in making such a creature , no end being attainable by it , which we can suppose either his wisdom or goodness to aim at . if any would imagine to themselves an expedient , by supposing an eternal succession of humane generations , upon whom the wisdom and goodness of god might have a perpetual exercise in the government and sustentation of them for their appointed times : this would be far from satisfying , as to either ; but would rather encrease the difficulty . for there would be the same temptation upon all the individuals , to contemn or regret the government of their maker . so that he should hereby even eternize his own reproach ; and should always , in every succession , have still the same craving appetites returning , and expectations never to be satisfied ; which were as repugnant to all he hath discovered to us of his nature , as any thing we can suppose . though some persons of a light and desultory humour , might imagine to themselves a pleasure in it , if they had the power to make such a rotation of things , rising and falling , coming and passing away , at their beck and command ; and such as were of a sanguinary temper , might sport themselves in raising up and lopping off lives at pleasure with an arbitrary hand . yet sure they would never gain by it the esteem of being either wise or good ; and would 'tis like , in time , grow weary of the sport . but to form to our selves such idea's of the blessed god , were an injury not inferior to the vety denial of his being . his providence towards the inferior creatures , hath no resemblance of any such thing ; whom his bounty sustains agreeably to their natures , who have no foresight of their own cessation from being , to keep them in a continual death by the expectation of it . and who serve to valuable and reasonable purposes , while they are continued ; for they are useful , partly to the sustentation of man , and partly to his instruction , in order to his higher ends. and though each individual of them do not actually so , it is sufficient that the several kinds of them are naturally apt thereto , which are propagated according to a setled course and law of nature in their individuals . and if all immediately serve not man , yet they do it mediately in serving those that more immediately do . besides that when such a work was to be done , as the furnishing out , and accomplishing this lower world ; it was meet all things should be in number , weight and measure , and correspond in every part . as if one build a house for entertainment , though the more noble rooms only do come in view , yet all the rest are made answerably decent , on supposition that they may . it was becoming the august and great lord of this world , that it have in it , not only what may sustain the indigent , but gratifie the contemplative , by fresh variety ; who would be apt to grow remiss by conversing only with what were of every days observation . nor was that a low end , when such contemplation hath so direct a tendency to raise a considering mind to the sight , and love , and praise of the supream being , that hath stampt so lively signatures and prints of his own perfection upon all his works . if it be said , man might be in the same kind serviceable to the contemplation of angels , though he were himself never to know any other than this mortal state . 't is true , that he might so ; but yet the incongruities were no way salved , of god's putting a capacity and expectation into his nature of a better state . of his dealing so hardly with them , that he hath procured to love him . of his never vindicating their high contempt , that spent their days in rebellion against him . besides , that these were ill precedents , and no pleasant theams for the view of an angelical mind . and if they see a nature extinct , capable of their state , what might they suspect of their own ? so that which way soever we turn our thoughts , we still see that man's mortality , and liableness to an unavoidable death , abstracted from the thoughts of another state , carry that constant aspect , as if all men were made in vain . what remains then , but that we conclude hence , we ought not too much , o● too long , thus to abstract , no● too closely confine our eye to this dark and gloomy theam , death , and the grave , or with-hold it from looking further . for far be it from us to think the wise and holy god hath given being to man ( and consequently exercised a long continued series of providence thorough so many successive ages towards him ) in vain . nothing but a prospect of another state can solve the knot , and work through the present difficulty , can give us a true account of man , and what he was made for . therefore since it would be prophane and impious , sad and uncomfortable , a blasphemy to our maker , and a torture to our selves , to speak it as our setled apprehension and judgment , that god had made man to no purpurpose : we are obliged and concerned , bo●● 〈…〉 to him , and compossion to our selves , so to repre●ent the ●a●e as that we may be able to remove so unworthy and black a thought to the greatest distance from us , both in it self , and whatsoever practise would be consequent thereto . that is , to conclude , that certainly there must be another state after this ; and accordingly steer our course . the improvement then of the foregoing discourse , will have a double aspect ; on our judgments . practice . 1. on our judgments , to settle this great principle of truth in them , the certain futurity of another state , after this life is over . unto which this present state is only preparatory and introductive . for whereas we can never give a rational account why such a creature as man was made , if we confine all ou● apprehensions concerning him to his present state on earth : let them once transcend those narrow limits , flye over into eternity , and behold him made for an everlasting state hereafter ; and the difficulty now vanishes , the whole affair looks with a com●ly and befitting aspect . for we may now represent the case thus to our selves . that man was put into this terrestrial state and dwelling , by the wise and righteous designation of his great creator and lord , that his loyalty to him amidst the temptations and enticements of sensible things , might be tried a while : that revolting from him , he is only left to feel here the just smart of his causeless defection . that yet such farther methods are used for his recovery , as are most suitable to his so empaired state . an allayed light shines to him in the midst of darkness , that his feebler eye may receive a gradual illumination , and behold god in those more obscure discoveries which he now vouchsafes of himself , till by degrees he be won to take up good thoughts of him , and return into an acquaintance and friendship with him ; which once begun here , shall be hereafter perfected in eternal fruitions . the offence and wrong done to his maker , he in a strange unthought of way makes compensation of to himself . and testifies his reconcileableness , and perswades a reconciliation upon such terms , and by so endearing mediu●●s as might melt and molli●ie hearts of adamant ; and shall effectually prevail with many to yeild themselves the subjects and instances of his admired goodness for ever ; while others lye only under the natur●l consequents and just resentments of their unremedied enmity and ●olly . so are the glorious issues of god's dispensation towards man , and the wise and merciful conduct of his equal government , worthily celebrated through the days of eternity with just acclamations and praises . we can fasten upon nothing ex●●ptionable or unaccountable , yea , or that is not highly laudable and praise-worthy in this course of procedure . therefore , though now we behold a dark cloud of mortality hanging over the whole humane race ; though we see the grave still devouring , and still unsatisfied , and that all are successively drawn down into it ; and we puzzle our selves to assign a reason why such a creature was made a reasonable being , capable of an everlasting duration , to visit the world only , and vanish ; to converse a short space with objects and affairs so far beneath it , and retire we know not whither . if yet our eye follow him through the darker paths of the region of death , till at the next appearance we behold him cloathed with immortality , and fitted to an endless state , the wonder is over , and our amusement quickly ceases . wherefore l●t us thus bethink our selves , and consider : surely he that m●●●e this great universe , and dispos'd all the sorts , stations , and motions o● creatures in it , in so exquisite order and method , cannot but be a most perfectly wise and intellectual ag●nt , and therefore cannot be supposed to have done any thing to no purpose ; much less when all the inferior creatures have ends visibly answering the exigency of their natures , to have made so excellent a creature as man ( the nobler part of his lower creation ) in vain ; that he only should be without his proportionable end , and after a short continuance in being , return to nothing , without leaving it conjecturable what he was made for . this were so intolerable an incongruity , and so unlike the footsteps that every where else appear of the divine wisdom and goodness , that we cannot but enquire further into this matter , and conclude at last , that he was made for some higher purposes than are within the reach of our sight ; and hath his principal ●●●t yet to act upon another st●ge , within the vail , that shall never be taken down . the future immortality of man seen●s , therefore , so certainly grounded upon what is discovered and generally acknowledged touching the na●ure of god , and his most peculiar and essential per●ections , that unless we were further put to prove the existence of a god ( which to them that are rational need not , and to them that are not , were in vain ) there can no reasonable doubt remain concerning it . 2. wherefore the further use we have to make of the matter proposed , is in reference to our practice : which it may fi●ly serve both to correct and reprove , and also to direct and guide . 1. it administers the ground of just rebuke , that since if we terminate our thoughts and designs upon things , only on this side the grave , it would seem we were wholly made in vain , we do yet so generally employ our cares and endeavours about such things , and even the vilest and most de●p●●●ble of these : and so live , not to our own dishonour only , but to the reproach of our maker , as if he made us for no more worthy ends. and let us but impartially debate the matter with our selves : can we , in sober reason , think we were made only for such ends as the most only pursue ? have we any pretence to think so ? or can it enter into our souls to believe it ? would not men be ashamed to profess such a belief ? or to have it written in their foreheads , these are the only ends they are capable of ? then might one read , such a man born to put others in mind of his predecessor's name ; and only lest such a family should want an heir ; such a one to consume such an estate , and devour the provenue of so many farms and manors . such a one to ●ill so many bags and coffers , to sustain the riot of him that succeeds . some created to see , and make sport ; to run after hawks and dogs , or spend the time which their weariness redeems from converse with brutes , in making themselves such , by drinking away the little residue of wit and reason they have left ; mixing with this gentile exercise , their impure and scurrilous drolleries , that they m●y befriend one another with the kind occasion of proving themselves to be yet of humane race , by this only demonstration remaining to them , that they can laugh . which medium , if the wisdom of the jest were known , would be found so pregnant , as to afford them a double conclusion ; and be as effectual oftentimes , to prove them fools as men. others one might read born to trouble the world , to di●quiet the neighbourhood , and be the common plague of all about them , at least , if they have any within their reach and power , that are v●is●r and more sober than themselves ; or that value not their souls at so cheap a rate as they . others made to blaspheme their maker , to rent the sacred name of god , and make proof of their high valour , and the gallantry of their brave spirits , by bidd●ng a defiance to heaven , and proclaiming their heroick contempt of the deity , and of all religion . as if they had perswaded themselves into an opinion , that because they have had so prosperous success in the high atchievements of conquering their humanity , and bassling their own fear , and reason , and conscience , death also will yeild them as easie a victory , or be afraid to encounter men of so redoubled courage ; that the god of heaven , rather than offend them , will not stick to repeal his laws for their sakes , or never exact the observance of them from persons of their quality ; that they shall never be called to judgment ; or be complemented only there , with great respect , as persons that bore much sway in their countrey , and could number so many hundreds or thousands a year ; that , at least , the infernal flames will never presume to touch so worthy personages ; that devils will be awed by their greatness , and fear to seize them , lest they should take it for an affront . no conceit can be imputed to these men absurd enough to over-match the absurdity of their practice . they can themselves think nothing more gross and shameful , than what they daily are not ashamed to act . for what absurdity can be compassed in a thought , greater than what appears in a course of life managed in perpetual hostility to all principles of reason and humanity ? and either they must own all the impious solly of such thoughts ; or confess , upon other accounts , an equal inf●tuation in their thinking-faculty it self . for either they think their course justifiable , or they do not . if they do , how fatally are all things inverted in their depraved minds ? wisdom and folly , vertue and vice , good and evil , seem to them transform'd into one another , and are no longer to be known by their names . the common notions of all mankind are but blind fancies in comparison of their later and clearer illumination . and the ancient religious sentiments of all former ages , dreams and follies to their admired n●w light . their wise and rare d●scov●ries , that they and all things came by chance ; that this wor●● hath no owner or lord ( because they never had wit or patience to consider the non-sense of them ; and though they never any of them , had the luck to see 〈◊〉 clod of earth or grain of sand start up into being out of nothing ; much less ground to think , that su●h a world should of it self do so ) are reason enough with them to mock at the eternal being , and attempt to jeer religion out of the world , and all other men out of their reason and wits , as they have themselves . and sure this must be their only pretence ; and their atheism the best reason , upon which to justifie their constant practice . for who can think , ( while he sees them not yet in chains ) they should be so perfectly mad , as to acknowledg only such a deity ( the author and ruler of all things ) whose favour were worth nothing ? or to be procured by affronts ? to whom contempt were a sacrifice ? and the violation of whatsoever is sacred , the most effectual propitiation ? or acknowledg him for a god whom they hope to over-power , and to prosper in a war against him ? and if they acknowledg none at all , and this be the fundamental article of their creed , that there is indeed none ; then can no man charge them with any thought more grosly foolish than their own , nor can they devise to say any thing , by which more certainly to argue themselves berest of the common understanding of men . for who that is not so , if he only take notice of his own being , may not as certainly conclude the existence of a god , as that two and two make four ? or what imagination can be too absurd to have place in that mind that can imagine this creation to be a casualty ? he would be thought besides himself that should say the same of the composition of a clock , or a watch , though it were a thousand times more supposable . but if they do not justifie themselves , to what purpose is it further to press them with absurdities , that persist in constant self-contradiction ? or that have not so much left them of rational sensation , as to feel in their own minds the pressure of the very greatest absurdity ? if they only presume they do well , because they have never askt themselves the question , or spent any thoughts about it ; this speaks as much a besotted mind , as any of the rest ; and is as unworthy of a reasonable creature . why have they the power of thinking ? or who do in any case more generally incurr the censure of imprudence and folly , than they who have only this plea for their actions , that they did not consider ? especially when the case is so plain , and the most sudden reflection would discover the iniquity and danger of their course . and one would think nothing should be more obvious , or more readily occurr to the mind of a man , than to contemplate himself , and taking notice there is such a creature in the world , furnished with such abilities and powers , to consider , what was i made for ? what am i to pitch upon as my proper end ? nor any thing appear more horrid to him , than to cross the very ends of his creation . 2. it may also be improv'd to the directing of our practice . for which purpose we may hence take this general rule , that it be such as becomes the expectation of a future state . for what else is left us , since in our present state we behold nothing but vanity ? we see thus stands our case , that we must measure our selves by one of these apprehensions ; either [ we are made in vain ] ; or [ we are made for a future state ] . and can we endure to live according to the former ? as if we were impertinencies in the creation , and had no proper business in it ? what ingenuous persons would not blush to be always in the posture of an useless hang-by ? to be still hanging on , where he hath nothing to do ? that if he be asked , sir , what 's your business here ? he hath nothing to say ? or how can we bear it , to live as if we came into the world by chance ? or rather by mistake ? as though our creation had been a misadventure , a thing that would not have been done , had it been better thought on ? and that our maker had overshot himself , and been guilty of an oversight , in giving us such a being ? who that hath either just value for himself , or any reverence for his maker , could endure either to undergo the reproach , or be guilty of the blasphemy which this would import ? and who can acquit himself of the one or the other , that lives not in some measure agreeably to the expectation of somewhat beyond this present life ? let us therefore gird up the loins of our minds , and set our faces as persons designing for another world ; so shaping our course , that all things may concur to signifie to men the greatness of our expectations . we otherwise proclaim to the world ( to our own and our creator's wrong ) that we have reasonable souls given us to no purpose . we are therefore concern'd and obliged both to aim at that worthy end , and to discover and make it visible that we do so . nor is a design for an immortal state so mean and inglorious , or so irrational and void of a solid ground , that we have any cause either to decline or conceal it ; either not to retain , or to be ashamed of our hope . nor is there any thing to be done in prosecution of it , so unworthy as to need a corner , or merit to be done as a work of darkness . neither yet is it a vain-glorious ostentation , or the affectation of making shew of an excellency above the vulgar pitch that i perswade to : but a modest sober avowing of our high design and hope ; neither making any near approach to a proud arrogance on the one hand ; nor a mean pusillanimity on the other . truly great and generous spirits know how to carry under secular honour with that prudent and graceful decorum as shall signifie a just owning of themselves without insolence towards others . real worth though it do not vaunt , will shew it self ; and while it doth not glare , yet cannot forbear to shine . we should endeavour the excellency of a spirit refin'd from earth and dross , and aspiring towards a state of immortality , may express it self ; and shine in its native lustre ; with its own , not with borrowed beams ; with a constant , even , natural ; not with an unequal artificial light . that all that will , may see , by the steddy tendency of our course , that we are aiming at the great things of another world . though we , all the while , are not so much solicitous to have our end and purpose known , as to obtain it . and verily , since the vile sons of the earth , the men of sense , that aim at no other end than to gratifie their brutal appetite with such pleasure as is only to be compass'd within a short li●●s-time in this world ; and who live to the reproach of their maker , and of mankind , do not go about to hide the infamy of their low design , or conceal the degenerous baseness of their mean spirits ; but while they make their belly their god , and only mind earthly things , do also glory in their shame : how much were it beneath the state and spirit of the sons of god , that are worthily designing for a glorious immortality , to be ashamed of their glory ? or think of stealing a passage to heaven in the dark ? no ; let them know , it is not only too mean a thing for them to involve themselves in the common spirit of the sensual world , but even to seem to do so . and that this is so soul and ignominious a thing , as whereof they are concern'd , not to be free from the guilt only , but the suspition . those worthy souls that in former ( and darker ) days were engaged in seeking the heavenly countrey , thought it became them to confess themselves pilgrims and strangers on the earth : and therein , to declare plainly , that they were seeking that better countrey . which confession and plain declaration , we need not understand to be meerly verbal , but practical and real also , such as might be understood to be the language of their lives , and of a constant uniform course of actions , agreeable to such a design . let us therefore bethink our selves , what temper of mind , and manner of life may be most conformable to this design , and best become persons pretending to it : whereupon we should soon find our own thoughts instructing us , that such things as these would be most becoming , and fit , in reference thereto ; and which , we may therefore take as so many particular directions how to govern our spirits , and behave our selves answerably to so great an expectation . 1. that we endeavour for a calm indifferency and dispassionate temper of mind towards the various objects and affairs that belong to this present life . there are very narrow limits already set , by the nature of the things themselves , to all the real objective value that such things have in them : and it is the part of wisdom and justice to set the proportionable bounds to all the thoughts , cares , and passions , we will suffer to stir in our minds in reference to them . nothing is a more evident acknowledged character of a fool , than upon every slight occasion to be in a transport . to be much taken with empty things , betokens an empty spirit . it is a part of manly fortitude to have a soul so fenc't against forreign impressions , as little to be mov'd with things that have little in them . to keep our passions under a strict rein , and steddy command , that they be easily retractable , and taught to obey . not to move till severe reason have audited the matter , and pronounc't the occasion just and valuable . in which case the same manly temper will not refuse to admit a proportionable stamp and impress from the occurring object : for it is equally a prevarication from true manhood , to be mov'd with every thing , and with nothing . the former would speak a man's spirit a feather , the latter a stone . a total apathie and insensibleness of external occurrents , hath been the aim of some , but never the attainment of the highest pretenders . and if it had , yet ought it not to have been their boast ; as upon sober thoughts it cannot be reckoned a perfection . but it should be endeavour'd , that the passions which are not to be rooted up ( because they are of nature's planting ) be yet so discreetly check't and deprest , that they grow not to that enormous tallness , as to over●op a man's intellectual power , and cast a dark shadow over his soul. a rational authority must be maintained , a continency and dominion of one's self , that there be not an impotent profusion , and we be never so affected with any thing , but that the object may still be able to warrant and justifie the affection , both for the nature and degree of it . which rule if we strictly observe , and apply it to the present case , we shall rarely meet with any temporal concern that ought to move us much : both for the littleness of such things themselves , and that we have so unspeakably greater things in our view and design . in con●ormity therefore to our so great expectation , we ought more particularly to watch and repress our inclinations , appetites , and affections towards each several sort and kind of objects which time and this present state hath within the confines of it . as , how contemptuously should we look upon that empty vanity of being rich ? how coldly and carelesly should we pursue ; how unconcern'dly should we lose any thing that might intitle us to that name ? the pursuit of so d●spicable a trifle , with violent and peremptory desire , so as hereby to suffer a diversion from our design for another world , is to make our eternal hope less than nothing ( for to any man's calm and sober thoughts this will be found as little ) . and so will amount to a total quitting of all our pretensions to a ( better ) future state ; that is , when we so indulge this odd , irrational , this wildly sanciful , and purely humoursome appetite ( of which no man can give any tolerable account ) , that it becomes ravenous , when it devours a man's time , his thoughts , the strength and vigour of his spirit , swallows up his nobler designs , and makes an idle doting about he knows not what , or why , his main business . especially when conscience it self becomes a sacrifice to this impure , unhallowed idol ; and the question is wholly waved , is this thing just and honest ? and nothing is considered , but that its commodious and gainful . yet ( if herein we will take upon us to pass a judgment upon other men ) it will be no way ingenuous or just , that in smaller and disputable matters , we make our own apprehensions a measure and standard to them . they are commonly aptest to do so , who have least studied the matter , and have nothing but their ignorant confidence to intitle them to the dictator's chair ; where , however , having placed themselves ▪ they liberally bestow their censures and reproaches on all that think ir not fit to throw away their own eyes , and see with their bad ones . and conclude them to have no conscience , who go not according to theirs . and that they cannot but have some base design , who in any thing presume to swerve from their judgment , especially if the advantage , in any temporal respect , happen to lye on that side from which they dissent . nothing can indeed so comport with the spirit and design of one who believes himself made for another world , as a brave and generous disdain of stooping to the lure of present emolument , so as thereby to be drawn into any the least thing which he judges not disensible by the severest rules of reason and religion ; which were to quit a serene heaven for mire and dirt . there is nothing in this world of that value , or worthy to be bought so deer , as with the less and forfeiture of the rest and repose of a mind quiet , benign , peaceful , and well pleased with it self . it is enough if one find himself , by difficulties which he cannot master , constrained to dissent from persons above exception wise and pious , placidly , and without unbecoming confidence , to go on in the way which his present judgment allows , carrying with him a modest sense of humane infirmity , and how possible it is the error may lye on his own part : having , yet , to relieve him against that supposition , the clearness of his own spirit , the conscience of his innocency of any ill disposition or design ; of his instructibleness and preparedness to admit a conviction if he err . and be he never so fully perswaded about the thing in difference , yet to consider the smallness of it , and how little cause he hath of glorying , if he know in this matter more than others , who , possibly , know ten times more than he , in far greater and more important matters . but , in matters clearly determined by common agreed principles , to prevaricate out of an indulgence to meer appetite ; to give up one self to practices apparently immoral and flagitious , only to comply with , and lest he should not satisfie sensual desires , is the character of one who hath abandoned the common hope of all good men ; and who , that he may have his lot with beasts in this world , dreads not to have it with devils in the other . and it is upon the same ground , equally unbecoming them that pretend to this hope , to be visibly concern'd and discompos'd for losses and disappointments they may meet with in this kind , when unexpected events withstand their having much of this world , or deprives them of what they have . it becomes them that reckon their good things are to come hereafter , to shew by their equal deportment and cheerful aspect in any such case , that they apprehend not themselves toucht in their most considerable interests . yea , though they suffer not losses only , but injuries ; and besides that they are damnifi'd ( as much as such things can signifie ) they find themselves wrong'd ; and though further trouble and danger threaten them in the same kind , they should evidence how much it is above the power either of chance or malice , not only to make them miserable , but even to disturb or make them sad . that they are not happy by a casualty ; and that their happiness is not in the command of them who cannot command their own . that it only depends on the inward constitution and frame of their own spirits , attempered to the blessed objects of the invisible world , whereby they have the assurance of enjoying them fully hereafter , and the present grateful relishes thereof in the mean time : and hence , that they can be happy without the world's kindness , and in despite of its unkindness . that they have somewhat within them , by which they are enabled to rejoyce in tribulation ; being troubled on every side , yet not to be distress'd : to take joyfully the spoiling of goods , knowing within themselves they have in heaven a better and enduring substance . not to suffer or discover any perturbation or disquiet . not to have their souls ruffled or put into disorder ; nor let any cloud sit on their brow , though dark and dismal ones seem to hang over their heads . and the same absurdity it would be to indulge to themselves an unbounded liberty of sensual pleasures . for that looks like a despair of futurity ; as if a day were a mighty gain for eating and drinking , because to morrow we must dye . an abstemious shyness here is comely . a tasting only the delights , whereof others suffer themselves to be ingulft . a prudent reservednes and restraint , so as that what shall cause with others an unbeseeming transport , and diffusion of themselves , be entertain'd , not with a cynical morosity , but a pleasant composure , and well order'd complacence ; keeping a due and even distance between levity and sourness . yet there is a natural retiredness in some mens tempers ; and in others an aversion to pleasures , proceeding only of a rational estimate of their emptiness and vanity in themselves ; which may , however , much fall short of wha● the present case requires : the exigency whereof is no way satisfied , but where such a moderation to the product of a comparative judgment between the delights of the present , and those of the future state : when one so enjoys any thing in this world , as to be under the power of nothing , because of the more prevailing influence he is under from the power of the world to come : when his faith is the parent of his sobriety ; and his denial of worldly lusts flows from the expectation of the blessed hope : when , because he more highly prizes , and lest he forfeit eternal pleasures , he so behaves himself towards all temporary ones , as neither to abuse those that are lawful , nor to be abused by the unlawful ; not to exceed in the one , nor to touch with the other . thus also ought we to look upon secular honours and dignity ; neither to make them the matter of our admiration , affectation , or envy . we are not to behold them with a libidinous eye , or let our hearts thirst after them . not to value our selves the more for them if they be our lot : nor let our eye be dazled with admiration , or distorted with envy , when we behold them the ornaments of others . we are not to express that contempt of them , which may make a breach on civility , or disturb the order and policy of the communities whereto we belong . though this be none of our own countrey , and we are still to reckon our selves but as pilgrims and strangers while we are here ; yet it becomes not strangers to be insolent or rude in their behaviour , where they sojourn ; how much soever greater value they may justly have of their own countrey . we should pay to secular greatness a due respect , without idolatry , and neither despise nor adore it ; considering at once the requisiteness of such a thing in the present state , and the excelling glory of the other . as , though in prudence and good manners , we would abstain from provoking affronts towards an american sachim , or sagamore , if we did travel or converse in their countrey ; yet we could have no great veneration for them , having beheld the royal pomp and grandeur of our own prince ; especially he who were himself a courtier and favourite to his much more glorious soveraign , whom he is shortly to attend at home , could have no great temptation to sue for offices and honours , or bear a very profound intrinsick homage to so mean and unexpressive an image of regality . it can surely no way become one who seeks and expects the honour and glory which is conjunct with immortality , to be fond of the airy titles that poor mortals are wont to please themselves with ; or to make one among the obsequious servile company of them whose business it is to court a vanishing shadow , and tempt a dignified trifle into the belief it is a deity ; to sneak and cringe for a smile from a supercilious brow ; and place his heaven in the disdainful favours of him , who , it may be , places his own as much in thy homage ( so that it befalls into the supplicant's power to be his creator whose creature he affects to be ) . what eye would not soon spy out the grosness of this absurdity ? and what ingenuity would not blush to be guilty of it ? let , then , the joyful expectants of a blessed immortality , pass by the busie throng of this fanciful exchange ; and behold it with as little concern , as a grave statesman would the sports and ludicrous actions of little children , and with as little inclination of mind , as he would have to leave his business , and go play with them ; bestowing , there , only the transient glance of a careless or a compassionate eye , and still reserving their intent steddy views for the glorious hope set before them . and with a proportionable unconcernedness should they look on and behold the various alternations of political affairs ; no further minding ( either the constitution or administration of government ) than as the interest of the universal ruler , the weal and safety of their prince or countrey are concerned in them ▪ but how many under the specious pretence of a publike spirit , make it their whole business to inspect and pry into these affairs , even with a most meanly private and interested one ! watching over the publike beyond the bounds of their own calling ; and with no other design , than to catch at an opportunity of serving their own turns ! how many that stand perpetually at a gaze , in a suspenceful expectation how things will go ! either joying or hoping to behold any favourable prognosticks to the party whereto they have thought fit to addict themselves . glad , or desirous to see it ingross power , and grasp the sum of things , not from any sense of duties towards god's vicegerents ; not from love of justice , or study of publike advantage ; but that the happier lo● may befall or remain to themselves : these men are absorpt , and swallowed up of the spirit of this world , contemper'd only to this sublunary region , concorporate with the earth , so as to partake in all its pangs and paroxisms , and tremul●us motions . by the beating of their pulse you may know the state of things in this lower world , as if they were of the same piece , and had but one soul with it . let them see times and a state of things on earth suitable to their genius , and you put a new life and soul into them . reduce them to a despair here , and ( so little communion have they with the affairs of that other countrey ) the most specious inviting representation that can be made to them of the world to come , hinders not , but their hearts languish and dye , and become as stones within them . but that lofty foul that bears about with it the living apprehension of its being made for an everlasting state , so earnestly intends it , that it shall ever be a descent and vouchsafement with it , if it allow it self to take notice what busie mortals are doing in their ( as they rec●●●n them ) grand negotiations here below . and if there be a suspition of an aptness or inclination to intermeddle in them to their prejudice to whom that part belongs , can heartily say to it ( as the philosopher to the jealous tyrant ) we of this academy are not at leisure to mind so mean things . we have somewhat else to do than to talk of you . he hath still the image before his eye , of this world vanishing and passing away ; of the other , with the everlasting affairs and concernments of it , even now ready to take place , and fill up all the stage : and can represent to himself the vision ( not from a melancholick fancy or crazed brain , but a rational faith , and a sober well instructed mind ) of the world dissolving , monarchies and kingdoms breaking up , thrones tumbling , crowns and scepters lying as neglected things . he hath a telescope through which he can behold the glorious appearance of the supream judg , the solemn state of his majestick person , the splendid pomp of his magnificent and vastly numerous retinue ; the obsequious throng of glorious celestial creatures , doing homage to their eternal king ; the quick celerity of the emissitious partisans covering the face of the heavens with their spreading wings , and dispersing themselves into all the four winds to gather the elect : the universal silent attention of all to that loud-sounding trumpet that shakes the pillars of the world , pierces the inmost caverns of the earth , and refounds from every part of the incircling heavens : the many myriads of joyful expectants arising , changing , putting on glory , taking wing , and contending upwards , to joyn themselves to the triumphant heavenly hoast : the judgment set : the books opened : the frightful amazed looks of surprized wretches : the equal administration of the final judgment : the adjudication of all to their eternal states : the heavens roll'd up as a scrowl ; the earth , and all things therein , consumed and burnt up . and now what spirit is there any more left in him towards the trivial affairs of a vanishing world ! how indifferent a thing is it with him , who bears himself highest in a state of things whereof he foresees the certain hastning end ! though he will not neglect the duty of his own place , is heartily concerned to have the knowledg and fear of god more generally obtained in this apostate world ; and is ready to contribute his utmost regular endeavours for the preservation of common peace and order in subserviency hereto . yet abstractedly , from these confiderations , and such as have been before mentioned , he is no more concerned who is uppermost , than one would , passing by a swarm of flyes , which hath the longest wings , or which excels the rest in sprightliness or briskness of motion ▪ and for himself , he can insert this among his most serious thanksgivings , that while the care is incumbent on others , of watching over the publike peace and safety , he may sit still , and converse with god , and his own more sedate thoughts . how secure is he in this , that infinite wisdom governs the world ! that all things shall be disposed the best way , to the best and most valuable ends ! that an afflicted state shall never befall unto good men , but when it is fittest , and most conducible it should do so ! that the prosperity carnal appetite covets , is never denied them , but when it would be pernicious ! how calm is he in the midst of external troubles ! how placid and serene a spirit inhabits his peaceful breast ! when all things are shaken round about him , he is not shaken . he bears all sort of troubles , but creates none to others , nor is disturbed by any himself . but they that delight to see this world rolling or fixed , as may most serve their private purposes ; and have a perpetual quarrel with it , while it looks not kindly upon them . their life is bound up in it , and their pretences to another , are but the languid faint notions of what they never heartily believe nor desire . upon the whole matter , nothing is more agreeable to this great expectation , than a steady restraint , and moderation of our passions towards things without us ▪ that is , all the several sorts of external objects and affairs , that so variously invite , and tempt our observation and regard in this our present state . 2. i next add : a further congruity , if we pretend to this expectation , is , that we be not over-much taken up in minding the body . for this looks like a design ( or that inconsistent wish ) to have our present state perpetuated ; and that the thoughts are remote from us of a change for a better . as if notwithstanding all that the divine goodness hath promised concerning the future inheritance of the free and heaven-born seed , this did still lye nearest our hearts , o that ishmael might live in thy sight ! and that the belief did miserably languish with us of any better portion than what our eyes do already behold : together with the apprehension of a spiritual being in us , to be ripened into a compleat and actual capacity of enjoying what is better . it is true , that all the exorbitant workings of those meaner and ignoble passions that are moved by objects aud occasions without , and forreign to us , have the body for their first and last , their spring and source , their center and end . but thence it becomes the more proper , and requisite , that we draw nearer this their seat and center , and strike at the root ; and , in killing that inordinate love and solicitude for the body , mortifie them all at once . we are indeed so far to comply with the pleasure of our maker , as not to despise the mean abode which he hath assigned us for a while in the body . but withall , to take heed lest we so cross and resist it , as to make caring for the body our whole business : which he hath only enjoyn'd us , in subserviency to an unspeakably greater and more important business . it s health and welfare ought upon very valuable accounts to be carefully preserved by all prudent means . but to indulge its slothful desires , and comply with its licentious wild cravings , is far beneath us , a base unmanning of our selves , and would signifie as if so absurd a conceit had past with us into a setled judgment , that a reasonable immortal spirit was created only to tend and serve a brute . it is monstrous to behold , with how common consent multitudes that professedly agree in the belief of the immortal nature of their souls , do yet agree to debase and enslave them to the meanest servility to their mortal bodies ; so as these are permitted to give laws to them , to prescribe them rules of living , and what their daily employment shall be . for observe the designs they drive , and what is the tendency of their actions and affairs ( whence the judgment is to be made concerning their inward thoughts , deliberations , and resolves ) and is not the body the measure and mark of them all ? what import or signification is there in this course , of a design for futurity ? and ( which increases the folly of it to a wonder ) they can make a shift to go on thus from year to year , and take no notice of the absurdity ! they agree to justifie each one himself , and one another . the commonness of the course takes away all sense of the horrid madness of it . and because each doth as the rest do , they seem to imagine they all do well ; and that there is nothing exceptionable in in the case ; and go on * ( as the sequacious sheep ) not the way they ought , but which they see others go before them . but , if any place could be found for calm and sober thoughts , what would be reckon'd a greater impertinency , than to be at so great pains for maintaining a bodily life , without considering what that life shall serve for ? to employ our utmost care to live , but to live for we know not what ? it becomes us to be patient of the body , not fond . to treat and use our bodies as things shortly to be put off , and laid aside . to care for them , not for their own , but the works sake we have to do in them ; and leave it to them to indulge and pamper the body , who expect never to live out of it . not to concern our selves , that the circumstances of our bodily state be such as will gratifie our appetites , but answer the ends for which our maker thought fit we should live a while in the body . reckoning with our selves , we are lodg'd in these mean receptacles ( though somewhat commodiously , yet ) but for a little while , and for great purposes ; and more minding our journey , and home , than our entertainment in our inn. contentedly bearing the want of bodily accommodations , that are not easily to be compass'd , and the pressure of unavoidable bodily infirmities ; not much pitying our selves because of them ; nor deeply regretting it , if wants and pains pinch our flesh ; nay , though we see the outward man perishing , so we can but find the inward renewing day by day . 3. that we set our selves with the whole intention of our souls , to mind the concernments of the future state , the invisible things of the other world ; and direct the main stream of our thoughts , desires , hopes , and joys , thitherward . for how highly justifiable and becoming is it , that we principally mind the state and things we were made for ? we should therefore make these familiar to our selves , and use our spirits to those more noble and pleasant theams : recounting often , how unworthy it is of them to grovel in the dust , or chuse the objects of their converse by such measures only as are taken from sense . it is an iniquity which , though god may be so gracious to us as to forgive , we should not easily forgive to our selves ; that we have so often chosen to converse with empty trifles , while so great things have invited our thoughts in vain . their remoteness from sense hath little of excuse in it , and unworthy a reasonable creature . methinks they should be ashamed to alledg it , who consider themselves furnished with an intellectual power that doth , in many other instances , controle the judgment of sense , and impeach it of falshood . would we not blush to profess it for a principle , that there is nothing real that exceeds the sphere of our sense ? we would reckon it a part of modesty , not to ascribe too much to our own understandings , or presume too far upon our intellectual ability , against the judgment of sage and knowing persons . how is it then , that we think it not immodest to oppose the apprehensions of our dull and incapacious sense , to the common faith and reason of all good and wise men , that are or have been in the world , as well as our own ? if we have not seen what the state of things is in the other world , are we not told ? and have we not enough to assure us , that 't is he hath told us , whose nature cannot suffer him to impose upon us , or represent things otherwise than they are ? who else can be the author of so common a perswasion ? i● any man had been the first inventor of the opinion , that there is another state of things to succeed to this ; would he not have assumed it to himself , that he was so ? would he not have own'd it , and glory'd in it ? or would not some or other of his proselyted disciples have preserved his name and memory , and transmitted them to posterity ? could so vast a sect be without an head or master , known and celebrated among men ? less plausible opinions find some owner ; why is it not said , who was the first broacher of this ? and if we can find no other parent for it , but he who was the parent of our beings , how grateful should such a discovery be to us , both for his sake , and its own ? upon his account , we should surely think it worthy to be believed ; and upon its own , to be considered and seriously thought on , with greatest delight and sense of pleasure . many things that we reckon considerable upon much lower accounts , we so believe , as to let them engage our hearts , and influence our practice , upon much lower evidence : how intirely are mens spirits taken up many times about meaner matters , whereof they have only a ( much more uncertain and ●allible ) report from one another ? what pretence can we have , less to regard ▪ the testimony of him that made us , discovering to us things so great , so important , so rational in themselves , even though they had not been so expresly revealed ? let us therefore d●ive the matter to a clear and short issue , and come to a resolution wi●● our selves : have we reason to believe such things , or no ? if we can so far impose upon our selves , as to think we have not ; or be tempted into so abject , so unrequired , and so unwarrantable a self denial , so base an esteem of our own beings , as to account the things of this earth and present world have enough in them to answer any ends we can suppose our selves made for ; let us no longer mock the world , by pretending to believe what we believe not : but if this be our setled judgment , and we will avow and own it , that we believe these things ; let us no longer expose and make our selves ridiculous , by counter-acting our own pr●fessed belief in matters of such moment , pretending to believe , and disregarding them at the same time . 't is absurd and foolish to believe such things , and not mind them much , or not let our souls and our practice be commanded and governed by them : not to have our desires , and cares , and hopes , and joys , influenc'd thereby to the uttermost ; how rational 〈…〉 , here , to be deeply 〈…〉 by the unsuitableness 〈…〉 own spirits we defeat not our 〈◊〉 expectations ! how pleasant and delectable ( that danger being provided against ) to sit down and compare our present with our expected state ! what we are , with what we hope to be ere long ! to think of exchanging shortly , infirmity , pollution , darkness , deformity , trouble , complaint ; for power , purity , light , beauty , rest , and praise ! how pleasant , if our spirits be fitted to that state ! the endeavour whereof is a further congruity in the present case , viz. 4 that we make it our principal business to intend our spirits , to adorn and cu●●ivate our inward man. what can more become us , if we reckon we have somewhat about us made for immortality , than to bestow our chief care upon that immortal part ? therefore to neglect our spirits , con●●ss●dly capable of so high an estate ; to let th●m languish under w●●●ing distemp●rs , or lye as the s●uggard's field , overgrown with thorus and b●iars , is as vile a sl●rr as we can put upon our selves and our own profession . we should therefore make this the matter of our earnest study , what would be the proper improvements and ornaments of our spirits , and will most fitly qualifie them for the state we are going into ; and of our daily observation how such things thrive and grow in us . especially we should not be satisfied , till we find in our selves a refinedness from this earth , a thorough purgation from all undue degrees of sensual inclination and affection ; the consumption of our dross by a sacred fire from heaven , a spirit of judgment and of burning , an aptitude to spiritual exercises and enjoyments ; high complacency in god , fervent love , a worshipping posture of soul , formed to the veneration of the eternal wisdom , goodness , power , holiness , profound humility , and abnegation of our selves ; a praiseful frame of spirit , much used to gratulations and thanksgivings ; a large and universal love , imitating , as much as is possible , the divine : a proneness to do good to all ; a steady composure , and serene temper of spirit ; the repose and rest of a contented mind , not boisterous , not apt unto disquiet , or to create storms to our selves , or the world ; every way suitable to the blissful regions , where nothing but perfect purity , entire devotedness to god , love , goodness , benignity , well-pleasedness , order , and peace , shall have place for ever . this we ought to be constantly intent upon , as the business of our lives , our daily work , to get our spirits so attempered and fi●ted to heaven , that if we be asked , what design we drive ? what are we doing ? we may be able to make this true answer , we are dressing our selves for eternity : and since nothing is required hereto , that is simply impossible , nothing but what is agreeable to our natures , and would be a perfection to them ; how worthy and commendable an ambition were it to be always aspiring ? not to rest or take up beneath the highest pitch of attainable excellency in these kinds , reckoning every degree thereof a due to our natures ; and that they have not what belongs to them , while any thing of real intrinsick moral goodness is yet wanting ; and not only due , but necessary , and what we shall have need of in reference to the state we are shortly to enter upon ; that except such things be in us , and abound , we cannot have an abundant entrance into the everlasting kingdom . and should we , pretending to such an expectation , omit such endeavours of preparing our selves , it were alike thing as if an unbred peasant should go about to thrust himself , with an expectation of high honours and preferments , into the prince's court ; or as if a distracted man should expect to be employed in the greatest and most intricate affairs of state ; or an uninstructed idiot take upon him to profess and teach philosophy . therefore let us consider ; are we conscious of no unfitn●ss for that blessed state ? to dwell in the presence of the holy god ? to be associated with the h●av●nly assembly of pure intellectual spirits ? to consort and joyn with them in their celebrations and triumphant songs ? can we espy no such thing in our selves , as an earthy mind , aversation to god , as pride , disdain , wrath , or envy , admiration of our selves , aptness to seek our own things , with the neglect of others , or the like ? and do not our hearts then misgive ? and tell us we are unready ? not yet prepared to approach the divine presence , or to enter into the habitation of his holiness and glory ? and what then have we to do , but set our selves to our preparatory work ? to set our watches , make our observations , take strict notice of all the deflections and obliquities of our spirits , settle our methods , and hasten a redress ? do not we know this is the time and state of preparation ? and since we know it , how would the folly torture us , by reflection , of having betrayed our selves to a surprisal ! none are ever wont to enter upon any new state without some foregoing preparation . every more remarkable turn or change in our lives , is , commonly ( if at all ●or●known ) introduced by many serious fore-thoughts . if a man be to change his dwelling , employment , condition , common discretion will put him upon thinking how to comport with the place , business , converse , and way of living he is next to betake himself to : and his thoughts will be the more intense , by how much more momentous the change . if he be to leave his countrey , with no probability of returning ; if he be designed to a station , the circumstances whereof carry any thing of awfulness in them ; if to publike business , if to court-attendances , with what solemnity and address are such things undertaken ! how loath and ashamed would one be , to go into such a condition , being totally unapt , not at all knowing how to behave himself in it ! but what so great change as this can the nature of man admit ? that a soul , long shut up in flesh , is now to go forth from its earthly mansion , and return no more ; expecting to be received into the glorious presence of the eternal king , and go act its part among the perfected spirits that attend his throne ! how solicitous endeavour of a very thorough preparation , doth this case call for ! but how ill doth the common course of men agree to this ! who never have such matters in their thoughts ! who so much neglect not their very hogs , as they do their spirits ! 5. that we have much conversation with god. he is the only full and permanent good ; therefore the endeavour of becoming very inward with him , doth best agree with the expectation of a state perfectly good and happy . to expect this , and converse only with shadows and vanishing things , is to expect to be happy without a happiness ; or that our happiness should betide us as a casual thing , or be forc'd upon us at last whether we will or no. but since our happiness in god is on his part not necessary , but vouchsafed and gratuitous , depending on meer good pleasure ; is it our best way of ingratiating our selves with him , to neglect him , and live as without him in the world ? to keep our selves strangers to him all our days , with a purpose only of flying to him at last , when all things else that were wont to please us , are vanished and gone ? and if we could suppose his wisdom and justice to admit his forgiving so provoking contempt of him , and receiving an exiled soul forced out from its earthly abode , that to the last moment of it would never look after him , or have to do with him ; yet can it be supposed , that its own habitual aversation to him , could allow it to be happy in him ? especially being increased and confirmed by its consciousness and sense of guilt ? how can these but make it banish it self , and in a sullen enmity and despair perp●tually fl●e the divine presence ? what can in this case be more natural to it , than to give up it self to eternal solitary wandrings , as a fugitive from god ? to affect to be ever enwrapt in its own darkness , and hidden from his sight , and be an everlasting tormentor to it self ? can we be happy in him whom we do not love ? or love whom we will not know or be acquainted with ? what sure ground of hope can we imagine to our selves , that our reconciliation and acquaintance with god shall ever be brought about , if it be not done while we are here in the body ? will we be so vain , as to cherish an hope that not only affronts the visible import of god's revelation , but the very reason of things , and the natural tendency of our own spirits ? nor indeed ( if we would consider better ) can we possibly hope for what we desire not , or whereto our hearts are in an habitual disaffection , other ways than ( in the present case ) negatively ; and that our infidelity permits us not to fear the contrary : yea , and the lively hope of a blessedness in god , as it includes desire , would certainly infer that purity ( the image of his own ) that could never fail to incline our hearts to him , and which would habituate us to a course of walking with him in inward communion . and this were comely and agreeable to our pretences ; if while we profess our selves made for another state , we retire our selves from the fading things that put a vanity into this ; and single out , by our own choice , the stable good which we expect ever to enjoy . how befitting is it to pass by all things with neglect , and betake our selves hither with this sense ? lord , i have viewed the world over in which thou hast set me ; i have tried how this and that thing will fit my spirit , and the design of my creation ; and can find nothing in which to rest , for nothing here doth it self rest , but such things as please me for a while , in some degree , vanish and flee , as shadows , from before me . lo , i come to thee , the eternal being ! the spring of life ! the center of rest ! the stay of the creation ! the fulness of all things ! i joyn my self to thee ; with thee i will lead my life , and sp●nd my days , with whom i aim to dwell for ever ; expecting when my little time is over , to be taken up , ere long , into thy eternity . and since we who live under the gospel , have heard of the redeemer , of the dignity of his person , of his high office and power , of his merciful design , and great atchievements for the restoring of lapsed and lost souls : it is most agreeable to our apprehensions of the vanity of this present state , and our expectations for the future , that we commit our selves to him . that with intire trust and love , devotedness and subjection , we give our selves up to his happy conduct , to be led by him to god , and instated into that eternal blessedness which we look for . his kingdom is not of this world ( as we profess not to be ) . we cannot be innocently ignorant , that its constitution and frame , its laws and ordinances , its aspect and tendency in its self , and the whole course of its administration , are directed to that other state . he hath overcome death , and him that had the power of it ; hath brought life and immortality to light , is the first begotten from the dead , and the first fruits of them that slept ; hath opened heaven to us , and is himself ascended , and entred as our victorious triumphant captain and fore-runner . he is adorned with highest power , and hath set up an universal kingdom , extended to the utmost bounds of this apostate world , and the vaster regions of innocent and constantly loyal spirits . his proclamations are issued out , his ensigns displayed , to invite and call in whosoever are weary of the sin and vanity of this wretched world , of their alienation from the life of god , of living in the midst of death ; to joyn themselves to him , the prince and lord of life ; and be led by him to the immortal state . if the present state of things appear dismal to us ; if we reckon it a woful spectacle to behold sin and death reigning , wickedness and mortality acting their combined parts , to waste the world , and lay it desolate ; if we would deliver our selves , and escape from the common ruin ; are seriously designing for heaven , and that world in which death hath no place , nor any shadow of death ; let us betake our selves to him , enroll our names , put our selves under his banners and discipline , strictly observing the laws , and following the guidance of that our invisible lord , who will be author of eternal salvation to them that obey him ; and save to the uttermost all that come to god through him . how dear should he be to us ! how chearfully should we trust him , how dutifully serve him , how faithfully adhere to him , both for his own sake , and that of the design he hath in hand for us , and the pleasant savour of heaven and immortality which breathes in both ! but if we neglect him , and disown our relation to him ; or if we let days and years go over our heads , wherein we drowsily slumber ; roll our selves in the dust of the earth ; and , while we call our selves christians , forget the reason and importance of our own name , and think not of our being under his call and conduct to the eternal kingdom and glory . this is perversly to reject what we say ( only ) we seek ; to disclaim and renounce our pretences to immortality ; to blast and damn our own great hopes . lastly , it is congruous to our expectation of so great things after death , that we live in a chearful pleasant expectation of it . for what must necessarily intervene , though not grateful in it self , should be reckon'd so , for the sake of that which is . this , only , can upon the best terms , reconcile us to the grave , that our greatest hopes lye beyond it ; and are not hazarded by it , but accomplish't . although , indeed , nothing were to be expected hereafter ; yet so little suitable entertainment doth this world afford to a reasonable spirit , that the meer weariness of beholding a scene of vanity and folly , might well make a recess acceptable . for is it so grateful a thing to observe the confused scramble and hurry of the world ? how almost every one makes it his business to catch from another what is worth nothing ! with what toil , and art , and violence men pursue , what when they embrace they find a shadow ! to see deluded mortals , each one intent upon his own particular design , most commonly interfering with anothers ; some impos'd upon by others over-reaching wit , and all by their own folly : some lamenting their losses , others their short and unsatisfying acquisitions : many pleasing themselves with being mock't , and contentedly hugging the empty cloud ; till death comes and ends the story , and ceases the busie agitation ; that is , with so many particular persons , not with the world. a new succretion still springing up , that continue the interlud● , and still act over the same parts , ad taedium usque ! what serious person ? who that is not in love with impertinency and foolery , would much regret it , to close his eyes , to have the curtains drawn , and bid good-night to the world , without ever wishing to see the morning of such another day ! and even they that have the world most in their power , and can command what they please for the gratifying of their appetites , without the contradiction and controll of others , what can they enjoy more to morrow than they did yesterday ? or the next year than this ? is it so much worth the while to live , to see a few more persons bow the knee ? to extend power a little further ? to make another essay what pleasure sense can tast in some or other hitherto unexperimented rarity ? what more peculiar gusto this or that thing will afford ? and try the other dish ? or to renew the same relishes over again ? he whose creative fancy could make him golden mountains in a dream , create him a prince of nations , give him to enjoy the most delicious pleasures of the world in idea ; might , with some plausible shew of reason , be deem'd the happier man , than he that hath , and is all this indeed : for his toil is less , and his victories unbloody , his pleasures not so impure . however , one would think that to such whose utmost attainments end only in the pleasure of their sense , and have but this epiphonema , now , let us sit down , eat , drink , and be merry ; a little time might suffice for business of no more weight ; and that no man , after he hath once seen the course of the world , and tasted of its best delicacies , should greatly wish for a renewal , or long-continued repetition of so fulsome vanities . but the most find not the world so kind ; and are not so much exercised in the innovating of pleasures , as miseries ( changes being their only remedies , as the moralist speaks ) ; or in bearing ( more sadly ) the same every day's burden ; and drawing out the series of their calamities in the same kind through the whole course of their time . and surely these things considered , there wants not what might perswade a sceptick , or even a perfect infidel , as to another world , not much to be in love with this . for upon the whole , let but the case be thus put : is it not as good to do nothing , as to be busie to no purpose ? and again , is it not as good to be nothing , as to be , and do nothing ? sober reason would judg , at least , there were but little odds . but now ; if such considerations as have been mentioned , would suffice to state the matter in aequilibrio , to make the 〈◊〉 even ; ought the ra●i●n●l sober belief of a blessed immortality do nothing to turn the ballance ? ought the love of god to do nothing ? the desire and hope of a state perfectly good and happy , quiet and peaceful ; of living in the region of undefiled innocent love and pleasure ; in the communion of holy and blessed spirits ( all highly pleased , not in their own only , but one another's happiness ; and all concen●●ing in the admiration and praise of their common parent and lord ) ought all this nothing to alter the case with us ? or signifie nothing to the inclining our mind● to the so unspeakably better part ? methinks since we acknowledg such an order of intelligent ( and already happy ) creatures , we should even b●ush to think they should be spectators of our daily course and ( too plainly discovered ) inclinations , so disform and unagreeable to all the laws and dictates of reasonable nature ? what censures , may we think , do they pass upon our follies ? are those things great in their eyes , that are so in ours ? in lesser matters ( as some interpret that passage ) indecencies are to be avoided , because of those blessed spirits . may we not then be ashamed that they should discern our terrene dispositions ? and see us come , so unwillingly , into their con●ort , and happy state ? although our present depressing circumstances will not suffer us to be in all things , as yet , conformable to their high condition , we should however carry it as candidates thereto , studying to approve our selves ; waiting and longing to be transum'd and taken up into it . and since we have so high and great an expectation , and 't is understood and known , that the very perfection and end of our beings is no otherwise attainable , than by putting off our sordid sl●sh , and laying aside this earthly appurtenanc● ; that yet there should be so fixed and prevailing an aversion to it , is a most unaccountable thing , and one of the greatest problems in nature . i say , prevailing : for admit what is like to be alledg'd , that an addictedness to the body is by natural inclination ; ought not the laws of a sup●rior to prevail over those of the inferior nature ? and is not the love of god a higher natural law than that of the body ? to whom here our service is little , yea our disservice much ; and from whose most desirable commerce we s●ffer so uncomfortable a disclusion by the sad circumstances of our bodily s●ate ? are we more nearly 〈◊〉 to a piece of c●●y ▪ 〈◊〉 to the father of our spirits ? and 〈◊〉 , is not every thing 〈…〉 ? and obliged to 〈…〉 there , rather than 〈…〉 in●●rior thing ( at least ) ●ow n●●rly soever united ? since there can be no pretence of any such 〈◊〉 union , than o● a thing with it self ? and ●re not our souls and our bodies ( though united , yet ) distinct things ? why then should not our souls , that are capable of understanding their own interest , mind that first ; intend most their own perfection and improvement , and begin their charity at home ? it is nor strange , that what is weaker and more ignoble , should affect union with what is above it , and a spring of life to it : but when it is found burdensome , nothing forbids , but that the superior being may be well content , upon fair and allowable terms , to be rid of the burden . therefore though flesh and blood may reluctate and shrink at it , when we think of laying it down ; yet it becomes immortal spirits to consider their own affairs , and be ( more principally ) intent upon what will be their own advantage . if so mean a creature as a sorry flea , finding it can draw a suitable aliment from our bodies , affect to dwell there , and is loath to leave us ; it were a ludicrous pity to be there-therefore content to endure its troublesome v●llications , because we fear the poor animal should be put to its shifts , and not to be otherwise able to find a subsistence . 't is true , that the great creator and lord of the universe , hath not permitted us the liberty of so throwing off our bodies when we will ( which otherwise are in dignity far more beneath our spirits , than so despicable a creature is beneath them ) . and to his dispose that hath order'd this conjunction for a time ( whether we look upon it as an effect of his simple pleasure , or of his displeasure ) we must yeild an awful and a patient submission , till this part of his providence towards us have run its course , and attain'd its ends . and then , how welcome should the hour of our discharge and freedom be , from so troublesome an associate ! which upon no other account than that of duty towards the author of our beings , one would more endure , than to have the most noysome offensive vermine always preying upon his flesh . at least , ( though the consideration of our own advantage had no place with us in this matter ) the same sense of duty towards our great creator , which should make us patient of an abode in the body , while he will have it so ; should also form our spirits to a willing departure , when it shall be his pleasure to release us thence . but that neither a regard to his ple●sure , nor our own blessedn●ss , should prevail against our love to the body , is the unaccountable thing i speak of . and to plead only , in the case , the corruption of our natures that sets us at odds with god and our selves , is to justifie the thing by what is it self most unjustifiable ; or rather ( as some that have affected to be styl'd philosophers have been wont to expedite difficulties , by resolving the matter into the usual course of nature , which is ) to resolve the thing into it self , and say , it is so , because it is so , or is wont to be ; and indeed , plainly to confess there is no account to be given of it . this being the very thing about which we expostulate , that reasonable nature should so prevaricate : the commonness whereof doth not take away the wonder , but rather render it more dreadful and astonishing . the truth is , the incongruity in the present case is only to be solved by redress ; by earnest strivings with god , and our own souls , till we find our selves recovered into a right mind ; into the constitution and composure whereof a generous fortitude hath a necessary ingrediency ; that usually upon lower motives refuses no change of climate , and will carry a man into unknown countreys , and through greatest hazards in the pursuit of honourable enterprizes , of a much inferior kind . it is reckon'd a brave and manly thing to be in the temper of one's mind a citizen of the world meaning it of this lower one ) . but why not rather of the universe ? and 't is accounted mean and base that one should be so confin'd by his fear or sloath to that spot of ground where he was born , as not upon just inducement to look abroad , and go for warrantable and worthy purposes ( yea , if it were only honest self-advantage ) as far as the utmost ends of the earth . but dare we not venture a little farther ? these are too narrow bounds for a truly great spirit . any thing that is tinctur'd with earth , or favours of mortality , we should reckon too mean for us ; and not regret it , that heaven and immortality are not to be attained but by dying ; so should the love of our own souls , and the desire of a perpetual state of life , triumph over the fear of death . but it may be alledged by some , that 't is only a solicitous love to their souls , that makes them dread this change . they know it wi●l not sare with all alike hereafter , and know not what their own lot shall be . and is this indeed our case ? then , what have we been doing all this while ? and how are we concerned to lose no more time ? but too often a terrene spirit lurks under this pretence ; and men alledg their want of assurance of heaven , when the love of this earth ( which they cannot endure to think of leaving ) holds their hearts . and ( a little to discuss this matter ) what would we have to assure us ? do we expect a vision or a voice ? or are we not to try our selves ; and search for such characters in our own souls , as may distinguish and note us out for heaven ? among these , what can be more clear and certain than this , that we have our hearts much set upon it ? they that have their conversations in heaven , may from thence expect the saviour , who shall change their vile bodies ( the bodies of their ●●mil●●tion , or low abject state ) and make them like his own glorious body . god , who will render to every man according to his works ; will give them that by patient continuance in well doing , seek honour , and glory , and immortality , eternal life . they that set their affections ( or mind ) on the things above , not those on the earth ; when christ shall appear , who is their life , shall appear with him in glory . mistake not the notion of heaven , or the blessedness of the other world ; render it not to your selves a composition of sensual enjoyments ; understand it ( principally ) to consist in perfect holiness and communion with god ( as his own word represents it , and as reason hath taught even some pagans to reckon of it ) and you cannot judg of your own right by a surer and plainer rule , than that eternal blessedness shall be theirs whose hearts are truly bent and directed towards it . admit we , then , this principle ; and now let us reason with our selves from it : we have a discovery made to us of a future state , of blessedness in god , not as desirable only in it self , but as attainable , and possible to be enjoyed ( the redeemer having opened the way to it by his blood , and given us at once both the prospect and the offer of it ) so that it is before us as the object of a reasonable desire . now either our hearts are so taken with this discovery , that we above all things desire this state , or not . if they be , we desire it more than our earthly stations and enjoyments , and are willing to leave the world and the body to enjoy it ; and so did falsly accuse our selves of a prevailing aversion to this change . if they be not , the thing is true , that we are upon no terms willing to dye , but the cause is falsly ( or partially ) assigned : it is not so much because we are unassured of heaven , but ( as was above suspected ) because we love this world better , and our hearts center in it as our most desirable good . therefore we see how unreasonably this is , often , said , we are unwilling to change states , because we are unassured ; the truth is , they are unassured , because they are unwilling ; and what then ensues ? they are unwilling because they are unwilling . and so they may endlesly dispute themselves round , from unwillingness to unwillingness . but is there no way to get out of this unhappy circle ? in order to it , let the case be more fully understood ; either this double unwillingness must be refer'd to the same thing , or to divers : if to the same thing , it is not sense ; they say what signifies nothing : for , being to assign a cause of their unwillingness to quit the body , to say , because they are unwilling , ( viz. of that ) is to assign no cause , for nothing can be the cause of it self . but if they refer to divers things , and say , they are unwilling to go out of the body , because they are unwilling to forsake earth for heaven ; the case is then plain , but sad , and not alterable , but with the alteration of the temper of their spirits . wherefore let us all apply our selves ( since with none this is so fully done , that no more is needful ) to the serious endeavour of getting our souls purged from the dross of this world , and enamoured of the purity and blessedness of heaven , so the cause and effect will vanish together ; we shall find that suitableness and inclination in our spirits to that blessedness , as may yeild us the ground of a comfortable perswasion that it belongs to us us ; and then , not be unwilling , though many deaths stood in our way , to break through to attain it . finis . notes, typically marginal, from the original text notes for div a44699-e90 * mr. anthony vpton , the son of john vpton , of lupton , esq notes for div a44699-e550 v. 49. v , 27. v. 29. v. 36 , 37. act. 2. 30 v. 28. 34. ●●9 . v. 30. 31. 32. 33. 34. 35 ▪ isa. 55. v. 1. 2. 3. 4. 5. mat. 22. psal. 110. act. 2. v. 25 , &c. v. 25. 26. v. 31. acts 13. v. 32 , 33 , 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 9. plotin . en. 2. 1 , 6 isa. 40. job 27. 19 heracl . 1 cor. 7. job 20. 7 , 8 , 9. psal. 73. 20. psal. 39. 5 , 6. jer. 9. 24 , rom. 11. 36. psal. 119. 68. psal. 33. 5 2 cor. 5. 4. 1 cor. 15. 19. heb. 11. rom. 2. 7. non qua eundum est sed qua itur . sen. 1 cor. 8. phil. 3. 20 , 21. gr. rom. 2. 6 , 7. col. 3. 2 , 3 , 4. a discourse concerning the redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of john hoghton esq, eldest son of sir charles hoghton of hoghton-tower in the county of lancaster, baronet / by john howe ... howe, john, 1630-1705. 1699 approx. 222 kb of xml-encoded text transcribed from 125 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44673 wing h3021 estc r19328 11760173 ocm 11760173 48663 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. a44673) transcribed from: (early english books online ; image set 48663) images scanned from microfilm: (early english books, 1641-1700 ; 535:12) a discourse concerning the redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of john hoghton esq, eldest son of sir charles hoghton of hoghton-tower in the county of lancaster, baronet / by john howe ... howe, john, 1630-1705. 31, [1], 213 p. printed for tho. parkhurst ..., london : 1699. 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 hoghton, john, d. 1699. funeral sermons. sermons, english. future life. 2004-10 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 rachel losh sampled and proofread 2005-01 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a discourse concerning the redeemer's dominion over the invisible world , and the entrance thereinto by death . some part whereof was preached on occasion of the death of john hoghton esq eldest son of sir charles hoghton of hoghton-tower in the county of lancaster ; baronet . by john howe , minister of the gospel . london , printed for tho. parkhurst , at the bible and three crowns in cheapside near mercers-hall , 1699. to the most deservedly honoured , and truly honourable , sir charles hoghton and the lady mary hoghton of hoghton-tower . grace , mercy , and peace , &c. you will , i know , count it no indecency , that , when god hath so nearly , many years ago , join'd you , in relation , in affection , and now , so lately , in the affliction , equally common to you both , i do also join your names on the same paper , and make this solemn address to you together . it is by the inestimable favour of heaven , that the mutual interest god hath given you in each other , as it obliges , doth also ( as i have great reason to hope ) effectually dispose and enable you ; so , not only to partake in the comforts , but in the sorrows that are common to you both , as that the former shall be greatly increased , and the latter proportionably allay'd , and mitigated , thereby . thus is the advantage of your conjugal state , both represented in god's designation , and apprehended , in your own experience . and you are to consider the blessing of god herein , as having a peculiarity in it , not being extended to all so related , neither to all that were great in this world , nor to all that were pious , and good. great worldly felicity , hath been rendered insipid and spiritless . great calamities , much the more bitter , by the want of a meet mutual helpfulness , between such relations . a great , and a good man in his time . a prince ( as he is thought to have been ) in his country , a man that was perfect , and upright , one that feared god , and eschewed evil , when he lost not one , not the eldest , only , of his numerous offspring , ( as you have ) but all at once , seven sons , and three daughters , with such concomitant circumstances of accumulated afflictions , as blessed be god , are not in your case ; and might now expect some relief , from his other self , the nearest and most inward companion of his life , and partaker of his joys and sorrows ; all the succour he hath from her , was ●n impious endeavour to provoke and irritate his spirit , that taunting scoff , dost thou still retain thy integrity ? and that horrid advice , curse god and die. whereas that rational , religious , soul-composing thought , shall we receive good things at the hand of god , and not also evil things ? was deeply fixed in the mind of the one ; how much more effectually relieving had it been , if it had circulated between both the relatives ; and they had , alternately , propounded , and enlarged upon it , to one another ! with you , i cannot doubt , it hath been so ; and that you have made it your business to improve your mutual interest , not to aggravate , but to alleviate , your affliction each to other . you have , both of you , great occasion , and obligation , to revolve and recount to each other , the many good things you have received at the hand of god , to mitigate what there is of evil , in this dispensation . both of you have sprung of religious , and honourable families , favoured of god , valued , and beloved in the countries where he had planted them . they have been both , seats of religion , and of the worship of god. the resorts of his servants . houses of mercy , to the indigent . of justice , to the vitious . of patronage , to the sober , and vertuous . of good example , to all about them . you were , both , dedicated to god , early , and he gave early testimony of his accepting the dedication . he began with you both betimes , blessing your education , and owning you for his , by disposing and forming your spirits to own , betimes , the god of your fathers . he hath blessed you indeed , adding the spiritual blessings in heavenly things , to your many earthly comforts . which jabez migh● mean , not content , with a common blessing ; and the more probably , from the acceptance he found , 1 chron. 4.9 , 10. god granted his request , as solomon's , 1 kings 2.10 . when his request was as little vulga● . you both concurred , in the dedication of this your son , as in the rest of yours ; and i doubt not with great seriousness ; you covenanted with god in christ , to be his god. and if he enabled you to be in good earnest herein , even that was of special grace and favour ; and ought to come into the account of the many good things you ●ave received of god's hand , as offering to god willingly , did , in the estimate of david : when the oblation was of a meaner kind , 1 chron. 29.14 . but then you ought to consider , what the import , and meaning was of that your covenant , wherein you accepted god in christ to be the god of your son ; and dedicated him to god through christ to be his . was it not absolute , and without limitation ? that god should be a god to him entirely , and without reserve ? and that he should be his , absolutely , and be dispos'd of by him , at his pleasure ? otherwise , there was a repugnancy , and contradiction , in the very terms of your covenant . to be a god to him ! is not , god , the name of a being incapable of limitation ? doth it not signify infinite unlimited power , and goodness ? to be a god to any one , therefore , under restriction , is to be a god to him , and no god. and so to covenant with god , can neither have sincerity in it , nor good sense . he can be under no restraint , in the exercises of his power , and goodness towards any , to whom he vouchsafes to be their god in covenant ; but what he is pleased to lay upon himself ; which must be from his own wisdom and good pleasure , to which in covenanting we refer our selves ; with particular faith , in reference to what he hath expresly promis'd ; and with general , that all shall be well , where his promise is not express . but from our selves , nothing can be prescribed to him . he must be our all , or nothing ; in point of enjoyment as our sovereign , all-comprehending good ; in point of government , as our sovereign all-disposing lord. so we take him , in covenanting with him , for our selves , and ours . for he so propounds , and offers himself , to us ; if we accept , and take him accordingly , there is a covenant between him and us , otherwise we refuse him ; and there is no covenant . when he promises , as to his part , he promises his all ; to be god all-sufficient to us ; to be ours in all his fulness , according to our measure , and capacity : we are not straitned in him , but in our selves . he undertakes to be to us , and do for us , all that it belongs to him , as a god to be , and do . to give us grace and glory , about which , there can be no dispute , or doubt , they are always , and immutably good . and to withhold from us no good thing , here , are comprehended , with the former , inferiour good things , about which , because they are but mutably , and not always good , there may be a doubt , whether , now and in present circumstances , they will be good for us , or no. and now , it belongs to him , as he is to do the part of a god to us , to judg and determine for us : for which he alon● is competent , as being god only wise , and otherwise he were not god all-sufficient ; and not to leave that to us , who are so apt to be partial , and mistaken , in our judgment . but when he makes his demand from us , of what we on our part are to be , and do ; he demands our all , absolutely ; that we surrender our selves and ours , whatsoever we are , and have , to his pleasure and dispose , without other exception , or restriction , than by his promise , he hath laid upon himself . nor are we to think it strange there should be this difference , in the tenour of his covenant , between his part and ours . for we are to remember , the covenant between him , and us , is not , as of equals ; he covenants as god ; we , as creatures ; he , according to the universal , infinite perfection and all sufficiency of a god , we , according to the insufficiency , imperfection and indigency of creatures . these things were ( i doubt not ) all foreknown , and , i hope , considered by you , when you so sol●mnly transacted with god , concerning this your son ; wherein you could not but then take him for your god , as well as his god. it needs now only to be apply'd to the present case ; and it manifestly admits this application , viz. that this his disposal of him , in taking him , now , up to himself , to be glorify'd by him , and to glorify him , in the heavenly state , was a thing then agreed upon , by solemn covenant , between god and you . it was done by your own vertual , and unretracted consent . the substance of the thing was agreed to expresly ; that god should be his god , and finally , make him happy , and blessed in himself . but if you say , you would only have had his compleat blessedness , yet a while defer'd ; i will only say , could you agree with that god , whose he was , and whose you are , about the substance of so great a transaction , and now differ with him about a circumstance ? and besides , all circumstances must be comprehended in your agreement . for taking him to be your god , you take him to be supream disposer in all things : and his will to be in every thing the rule , and measure of yours . which you have expresly consented to as often as you have pray'd , either in the words , or after the tenour , of that prayer , wherein our lord hath taught us to sum up our desires , and represent the sense of our hearts . but besides the duty , that is both by his law , and by covenant-agreement , owing to god , it is also to be considered , as an high dignity , put upon you , to be the covenanted-parents of a glorified son ; a matter of greater boast , than if you could say our son ( to repeat what i formerly ly wrote ) is one of the greatest princes on earth ! how far should paganism be out-done , by christianity ! which exhibits to our view death abolish'd ! life , and immortality brought to light , by jesus christ , in the gospel ! 2 tim. 1.10 . which sets before us all the glories of the other world in a bright representation ! which , if we believe , that faith will be to us , the substance of what we hope for , and the evidence of what we see not . thus , tho you saw not the kind reception , and abundant entrance of this son of your delights , into the everlasting kingdom , it will yet be a thing evident to you ; and your faith will render it a great , and a most substantial reality . pagans had but obscure glimmerings of such things ; and in such afflicting cases , when they have occurr'd , comparatively lank , and slender supports ; yet such as were not to be despis'd . should i transcribe what i find written in way of consolation by plutarch to apollonius , upon the loss of a son , you would see what would give both instruction and admiration . i shall mention some passages . he praises the young person , deceased , for his comliness , sobriety , piety , dutifulness towards parents , obligingness towards friends , acknowledges that sorrow in the case of losing such a son , hath ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a principle in nature , and is of the things that are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not in our power , or which we cannot help ; that to be destitute of it is neither possible , nor fit . that an apathy , or insensibleness in such a case is no more desireable , than that we should endure to have a limb , a part of our selves , cut , or torn off from us without feeling it . but yet affirms that immoderate sorrow upon such an occasion is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) preternatural , and hath a pravity in it , and proceeds from a misinform'd mind . that we ought in any such case to be neither ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) unaffected , nor ill affected . he tells his friend a story ( the meaning whereof , is more considerable to us , than the credit of it , as perhaps it was to him ) concerning two graecian youths , cleobis and biton , whose mother having a duty to perform in the temple of juno , and the mules , not being at hand , in the instant , when she expected them , to draw ●er chariot thither , they most officiously drew it themselves ; with which act of piety their mother was so transported , that she made her request to juno , on their behalf , that if there were any thing more desirable unto mortals , than other , she would therewith reward her sons ; who thereupon threw them into a sleep , out of which they awak'd no more . thereby signifying , that death was the best gif● that could be bestow'd upon pe●sons of such supposed piety , as they ! to which purpose , is what he relates concerning the death of euthynous an italian , referr'd to , towards the close of the following discourse . son , and heir to the ample estate , of elysius , a person of principal dignity among the terinaeans . to whom anxiously enquiring of diviners , concerning the cause of this calamity , the spectre of his son , introduced by the father of the latter , appear'd in his sleep , shewing him certain greek verses , the sum whereof was , thy enquiry was foolish . the minds of men are vain , euthynous rests by a kindly decreed death , because his living longer , had neither been-good for him , nor his parents . he afterwards adds , a good man , when he dies , is worthy not so much of lamentations , as of hymns , and praises . he animadverts upon the aptnes● of parents to quarrel with any circumstanc●s of a son's death ; be th●y what they will , if he die abroad , then the aggravation is , that neither the father nor the mother , had opportunity to close his eyes ; if at home , then , how is he pluck'd away , even out of our hands ! he gives divers memorable instances , of sundry great persons , bearing with strange composure of mind , the same kind of affliction . i omit what he wrote to his wife on their loss of a child . as also to recite many , very instructive passages , out of seneca writing to marcia , on the same account , viz. by way of consolation , for her loss of a son , and to helvia , for her loss in the same kind . to polybius , having lost a near relation , &c. but we have the oracles of god , and do , too commonly , less need to receive instruction from heathens , than deserve to be reproached by them . that there is so frequent cause for the complaint of that an●ient worthy in the christian church . non praestat fides quod praestitit infidelitas . the infidelity of pagans , performs greater things than the faith of christians . their sedate temper , their mastery over turbulent passions , may , in many instances , shame our impotency , and want of self-government , in like cases . for who of them have ever had , o● could have so great a thing to say , as is said to us by the word of the lord , 1 thess. 4.13 . for this very purpose , that we may not sorrow concerning them that are asleep , even , as others , who have no hope , i. e. ver . 14. if we believe that jesus died , and rose again ; even so , them also , which sleep in jesus , will god bring with him . for ver . 15. this we say to you ( and 't is said by the foremention'd aut●ority , the lord himself having revealed it to this great apostle , and directed him to say it ) that we who are alive , and remain unto the coming of the lord , shall not prevent them which are asleep . ver. 16. for the lord himself shall descend from heaven wi●h a shout , with the voice of the arch-angel , and with the t●ump of god ; and the dead in christ shall rise first . ver. 17. then we which are alive , and remain , shall be caught up , together with them , in the clouds , to meet the lord in the air : and so shall we ever be with the lord. ver. 18. wherefore comfort one another with these words . i have transcribed these few verses , that they might readily appear to present view . and because all their efficacy , and all our advantage by them , depends upon our believing them ; let us closely put the question to our selves , do we believe them ? or do we not ? the apostle seems ●o design the putting us upon this self reflection . ver. ●4 . by inserting the supposi●ion , if we believe , — q d. this will effectually do the business , of allaying all our hopeless sorrow . for , if we believe that one fundamental truth ( and therefore let us see whether we do or no ) of christ's dying and rising again , it will draw such a train of consequences , all tending to fill our souls with a vital joy , as will leave no place for undue sorrow any longer . that faith , will be still urging and carrying us forward , will make us wholly intent upon prospect and expectation . what are we now to look for upon such a foundation , so firmly laid , and fully believed ? if we believe that jesus died ! he did not submit to die , without a design ; and his rising again , speaks him master of his design : and that he hath it now entirely in his power . he died not for himself , but for them he was to redeem ! and being now risen again , what must become of them ! all that follows is now matter of glorious triumph ! if plato , plutarch or seneca , had but once had such a revelation from heaven as this , and had that ground to believe it , that we have ; how full would their writings have been of it ! how had they abounded , in lofty paraphrases , upon every period , and word of it ! the faith of such things , would surely make a truly ch●istian heart , so earn●stly press forward , in the expectation of the great things , still to ensue , as to leave it little leisure for retrospection . and this is the source of all our intemperate sorrow , in such a case as this , our framing to our selves pleasing suppositions , of being as we were , with such , and such friends and relatives about us , as we heretofore enjoy'd . as hope of what is future , and desireable , feeds our joy ; so , memory of good things past , doth our sorrow . in such a case as this , which the apostle here speaks to , the decease of our dear friends , and relatives , fall'n asleep ; we are apt to look back , with a lingering eye , upon that former state of things : and to say , as he , o mihi preteritos — o that god would recall for me the years that are gone over — ! or , as in sacred language , o that i were as in months past — when the secret of god was upon my tabernacle . when the almighty was yet with me ; when my children were about me ! what pleasant scenes do we form to our selves , afresh , of past things , on purpose to foment present sorrow ! and whether we have that design or no , we are more prone to look back to former things we have known , than forward to future , we know not ; especially , if the further we look back , the less we find of trouble intermingl'd in our former course . a smooth and pleasant path we would go over again , if reason , and the necessity of affairs do not recall us , and urge us forward . and so , sir , might you find matter for a very copious , and not ungrateful recollection , to call over again , and revolve in your thoughts , the pleasures of your youth , ( more innocent than of many others , ) when you were incumbered with no cares , entertain'd with various delights , of one sort and another , in this or that pleasant seat of your parents . but how remote is it from you , upon consideration , to wish your self back , into your juvenile state , and circumstances ? how much a more generous , and god like pleasure is it , to be doing good in the world , and still to abound therein , to go forward , and do still more and more ! and , madam , who could have a more pleasant retrospect , upon former days , than y●u ? recounting your antrim delights ! the delight you took in your excellent rela●ions , your garden delights , your closet-delights , your lords-days delights ! but how much a greater thing is it to serve god in your present station ! as the mother of a numerous and hopeful offspring ? as the mistress of a large family ; where you bear your part , with your like-minded consort , in supporting the interest of god and religion ! and have opportunity of scattering blessings round about you ! but our business is not recurring , or looking back . god is continually calling us forward . time is a stream , running on , towards the vast ocean . tending backward , is vain striving against the stream . and as it is the course , and method , of nature , of providence , and grace , to tend forward , and carry us from less to greater things , in this world. so do all these conspire , to carry us on , because our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our highest pitch , cannot be here ; to yet far greater things in the greater world. of which vast world , it is the design of the following discourse to give you some account ; tho , god knows , it is but a very imperfect one . such as it is , if god only make it an occasion to you , of fixing your minds and hearts upon that mighty theme , you will find it easy and pleasant to you to amplify upon it , and enlarge it to your selves . and thereby , through god's blessing , i doubt not , arrive to a fulness of satisfaction , concerning this late dispensation , which hath a gloominess upon it ; but is in very deed only gloomy , on one side , viz. downwards , and towards this wretched world , this region of sorrow and darkness : but on the side , upwards , and towards that other world , which casts its lustre upon it , its phasis , and appearance , will be altogether bright and glorious . and the more you look by a believing intuition into that other world , where our blessed redeemer , and lord , bears rule , in so transcendent glory ; the more will you be above all the cloudy darkness , of this event of providence , towards your selves , and your family . herein , your perusal of this very defective essay , may be of some use to you . and i reckon'd it might be of more lasting and pe●manent use to you , and yours after you , and to as many others , into whose hands it might fall , as a little book , than as one single sermon . you will , however , i doubt not , apprehend in it , the sincere desire to assist you in this your present , difficult ●rial ; followed by the faithful endeavour , of most honoured in the lord , your very respectful and obliged servant , in him , and for his sake , john howe . may 17. 1699. rev. 1.18 . — and have the keys of hell ( hades , or the unseen world ) and of death . the peculiar occasion of this present solemnity , i mean , that is additional to the usual business of the lord's day , may be somewhat amusing to narrower and less considering minds , i. e. that i am now to take notice to you of ( what the most would call ) the premature , or untimely death of a most hopeful young gentleman , the heir of a very considerable family , greatly prepared by parts and pious sentiments , and further preparing by study and conversation , to be useful to the age , cut off in his prime , when the meer shewing him † to the world had begun to raise an expectation in such as knew him , of somewhat more than ordinary hereafter from him , his future advantageous circumstances , being considered , of which you will hear further towards the close of this discourse . nor did i know any passage in the whole sacred volume , more apt to serve , the best & most valuable purpose , in such a case , than the words now read ; none more fitted to enlarge our minds , to compose them , and reduce to a due temper even theirs who are most concern'd , and most liable to be disturb'd , or to instruct us all how to interpret and comment aright upon so perplexing , and so intricate a providence as this at the first , and slighter view may seem unto us . in order whereto our business must be to explain this most weighty awful saying . and apply this most weighty awful saying . 1. for the explication , these 3 things are to be enquired into . 1. who it is that claims , and asserts to himself this power here spoken of ? 2. what it is about which this claimed power is to be conversant ? 3. what sort of power it is that this emblematical expression , signifies to belong to him ? 1. who it is that claims the power here spoken of ? . where the enquiry is not so much concerning the person that makes this claim ; which all the foregoing context puts out of question to be our lord christ. but touching the special notion and capacity wherein he claims it , and according whereto it must be understood to belong to him . and whereas he is described by very distinct titles , and attributes , promiscuously interwoven in the preceding verses of the chapter , viz. that sometimes he is introduced speaking in the stile of a god ; as ver . 8. i am alpha , and omega , the beginning , and the ending , saith the lord , which is , and which was , and which is to come , the almighty . and again , v 11. i am alpha , and omega . but that sometimes he is represented in the form of a man ▪ and accordingly described even from head to foot , and said to appear in the vision that exhibits him , as one like the son of man , that we might certainly understand him so to be , verse 13 , 14 , 15 , 16. and such things said of him as are incident to a mortal man , the shedding of his blood , verse 5. and that he was dead , verse 18. former part . yea and expressions of this different import intermingled , that we might know it was the same person that was continuedly spoken of under these so vastly different characters , as , i am the first and the last ; i am he that liveth and was dead , verse 17 , 18. we may thereupon very reasonably conclude that he is not here to be conceiv'd under the one notion or the other , neither as god , nor as man , separately or exclusively of each other ; but as both together , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as god-man , under which conjunct notion , he receives , and sustains the office of our redeemer , and mediator between god , and man which will enable us the more clearly to answer the third enquiry , when we come to it , concerning the kind of that power , which is here claimed . and which , because there can be no doubt of the justice of his claim , we are hereby taught to ascribe to him . for the management whereof , we are also hence to reckon him every way competent ; that he was par negotio that it was not too big for him . no expressions being used to signifie his true humanity , but which are joyned with others , as appropriate to deity . and that nothing therefore obliges us to narrow it more than the following account imports ; which we are next to enquire about ; viz. 2. the large extent of the object about which the power he here claims , is to be conversant . i. e. hades ( as we read , hell but which is truly to be read ) the unseen world , and death . the former of these , we with a debasing limitation , and ( as i doubt not will appear ) very unreasonably do render hell. the power belonging to christ , we are elsewhere taught to conceive is of unspeakably greater latitude . and here we are not taught to confine it to so vile & narrow limits , as this translation gives it . all things in the context conspire to magnifie him , and , agreeably hereto to magnifie his dominion . when therefore the apparent design is to speak him great , that he should only be represented as the jaylor of devils , and their companions , is , to me unaccountable ; unless a very manifest necessity did induce to it . from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there can be no pretence for it . tho' it ought to be extended , it is by no means to be restrained to that sense : which as it is the ignoblest , so it will appear but a very small , minute part of its signification ; whether we consider the literal import , or the common use of the word . literally it signifies , but what we see not , or what is out of our sight . and as the word of which it is compounded signifies also to know , as well as to see , it may further signifie , that state of things which lies without the compass of our knowledge , even out of the reach of our mental sight ; or concerning which , tho' we are to believe what is revealed , we cannot immediately , or distinctly know it ; and in reference whereto , therefore , we are to walk by faith , not by sight , 2 cor. 5.7 . and the common use of the word , hath been very agreeable hereto ; with writers of all sorts , i e. to signifie indefinitely the unseen world ; or the state of the deceased out of our world , who are , consequently , gone out of our sight , whether they were good or bad ; so as not peculiarly to signifie hell , or any place , or state of torment , only . it were easie to abound in quotations to this purpose , if it were either needful , or proper in a discourse of this nature . what i intend in this kind , i shall only set down on the by in the margin , upon which they that will may cast their eye † ; that the discourse be not interrupted as to others that either have no need to be informed in this matter , having known as much before , as can be now told them ; or no inclination to be diverted from their present purpose in reading ; apprehending that what is generally told them , only concerning the usual signification of a word , is not said without some ground . and let texts of scripture be consulted about that , how hades , and ( the correspondent word in the o. t. ) shee l , are used there . if we take the help of interpreters , the impartial . reader is to judge of their fidelity , and ability who go our way * . upon the whole , it being most evident , that hell , is but a small , and mean part of what is signified by hades , it will be very unreasonable to represent or conceive of , the power here ascribed to our lord , according to that narrow notion of it . and would be a like incongruity , as if , to magnifie the person of highest dignity , in the court of a mighty prince , one should say , he is the keeper of the dungeon . th● word it self , indeed , properly taken , and according to its just extent mightily greatens him i.e. 't is as much as to say , his dominion is of unknown limits ; such as no eye can measure . we think with a sort of veneration , of what is represented as too big for our knowledge . we have a natural awe and reverence for unsearchable darkness . but in the mean time we herein suffer a just diminution of our selves ; that when our enquiry stops , and can proceed no further , it being but a very little part of the universe that lies within our compass , having tir'd our enquiring eye , and mind , upon all the rest we write hades , call it unseen , or unknown . and because we call it so ; in reference to us , god himself calls it so too . it being his way ( as is observed , by that noted jew * ) speaking to men , to use the tongue of the children of men , to speak to them in their own language , and allow them to coin their own words . which at first they often do very occasionally ; nor , as to this , could they have a fairer , or a more urgent occasion , or that is more self-justifying than in one word to say of that other world , that it is hades or invisible , when that is truly all that they have to say , or can have any immediate notice of about it . it hath therefore its rise from our selves , and the penury of our knowledge of things . and is at once both an ingenuous confession , with some sort of modest cover , and excuse of our own ignorance . as with geographers , all that part of this globe , which they cannot describe , is terra incognita ; and with philosophers , such phaenomena , in nature , as they can give no account of , they resolve , shortly and in the most compendious way , into some or other occult quality , or somewhat else , as occult . how happy were it , if in all matters that concern religion , and in this , as it doth so , they would shut up in a sacred venerable darkness , what they cannot distinctly perceive , it being once by the undeceiving word expresly asserted , that it is , without , therefore , denying its reality , because they clearly apprehend not what it is . with too many their religion is so little , and their pride and self-conceit so great , that they think themselves fit to be standards . that their eye or mind , is of a size large enough to measure the creation ; yea and the creator too . and by how much they have the less left them of mind , or the more it is sunk into earth and carnality , the more capable it is of being the measure of all reality of taking the compass , of all being , created and uncreated . and so that of the philosopher takes place in the worst sense can be put upon it [ to see darkness is to see nothing ] all is nullity that their sense reaches not . hades is with such , indeed , empty , imaginary , darkness ; or in plainer english there is neither heaven nor hell , because they see them not . but we ought to have the greater thoughts of it , not the less , for its being too big , too great , too glorious for our present view : and that it must as yet , rest , as to us , and so let it rest a while , under the name of hades . the unknown dominion of our great lord. according to that most express account he at his ascension gave of the existence of both parts together , that less known to us , and that more known , matt. 28.18 . all power is given to me both in heaven and earth . that death is added , as contained also within the limits of our lord's dominion , doth expresly signifie his custody of the passage from this visible world to the invisible ; viz. as he commands the entrance into each distinct part of hades , the invisible world , consisting of both heaven , and hell , so he hath power over death too , which is the common out-let from this vvorld , and the passage unto both . but it withall plainly implies , his very absolute power over this visible vvorld of ours also : for it signifies he hath the power of measuring every ones time here , and how long each inhabitant of this world shall live in it . if it belong to him to determine when any one shall die , it must by consequence belong to him to assign the portion and dimensum of time that every one shall live . nor is there any conceivable moment in the time of any ones life , wh●rein he hath not this power of putting a period by death thereunto , at his own pleasure . he is therefore signified to have the power of every man's life and death at once . and the power of life and death is very high and great power . he therefore herein implicitly claims , what is elsewhere expresly ascribed to him , rom. 14.78 , 9. none — lives to himself , ( i.e. de jure , no man should ) or dies to himself : for whether we live , we live unto the lord , or whether we die , we die to the lord ; whether we live therefore or die , we are the lords . for to this end christ both died , and rose again , and revived , that he might be lord , both of the dead and living . in summ , here is asserted to him a dominion over both worlds ; this , in which we live , and that , into which we die , whether the one or the other part of it . and so in reference to men , who once have inhabited this world , the sense of this ●ext , and that we are insisting on , is the same . tho' hades is of vastly larger extent than only to be the receptacle of such as have liv'd here ; it having also , in both the parts of it , innumerable inhabitants who never had a dwelling assigned them in this world of ours at all . but thus far we have the vast extent of our lord christ's dominion , competently cleared to be the proper intendment of this text. and that it never meant so faint and minute a representation of it , as only to make him keeper of the bottomless pit. tho' of that also he hath the key ; as we shall further take notice . but are , now to enquire of , what will tak up less time . 3. the kind of that power over so vast a realm , or manifold realms , signified by this emblematical expression , of having the keys , & ● . every one knows , that the keys are insignia ; some of the tokens of power ; and according to the peculiarity of the object , may be , of divine power . the jews , as some writers of their affairs say , appropriate the keys of three , others of four things to god only . of life , or the entrance into this world. of the rain , or the treasures of the clouds . of the earth ( say some * ) as of the granary of corn. and of the grave . of which , says one of their own . — the holy blessed , one hath the keys of the sepulchres in his hand , &c. and , as we may be sure he admits thither , so he emits from thence ; and ( as he says ) in the future age , the h. b. one will unlock the treasures of souls , and will open the graves , and bring every soul back into its own body , &c. nor is this key of the vast hades , when it is in the hand of our redeemer , the less in the hand of the holy , blessed one ; for so is he too . but it is in his hand as belonging to his office , of mediator between god and man , as was before said . and properly the phrase signifies ministerial power , being a manifest allusion to the common usage , in the courts of princes , of entrusting to some great minister the power of the keys ; as it was foretold of eliakim , isa. 22. that he should be placed in the same high station in hezekiahs court , wherein shebna was , of whom so severe things are there said ; and that the key of the house of david , should be laid upon his shoulder , &c. ver . 20 , 21 , 22. and the house of david , being a known type of the house or church of god ; and he himself , of christ , who , as the son , hath power over the whole house , according to this typical way of speaking our lord is said , rev 3.7 . to have the key of david , to open so as none can shut , to shut so as none can open , i. e. to have a final decisive power in all he doth , from which there is no appeal . nor could any thing be more congruous , than that having the keys of the celestial house of god , the heavenly palace of the great king , the habitation of his holiness and glory , in which are the everlasting habitations , the many mansions , the places prepared for his redeemed ; he should also have the keys of the terrestrial bethel ; which is but a sort of portal , or vestibulum to the other . the house of god , and the gate of heaven . and as he is implied to have the keys of this introductive , preparatory kingdom of heaven ( as the keys of the kings palace , where is the throne or seat of government ; and the keys of the kingdom must mean the same thing ) when he is said to give them to the apostle peter , and the other apostles : this was but a prelude , and a minute instance of his power of those keys of hades , and of the glorious heavenly kingdom it self contained therein , which he was not to delegate , but to manage himself immediately in his own person . if moreover he were signified by the an●el , rev. 20.1 . who was said to have the key of the bottomless pit ; that also must import a power , tho' great in it self , yet very little in comparison of the immense hades , of which he is here s●id to have the ke●s . so remote is it , that the power ascribed to him there , should be the measure of what he here assets to himself : and the difference must be vastly greater than it is possible for us to conceive , or parallel , by the difference between having power over the palace , & all the most delightful & most spacious territories in the vastest empire of the greatest prince , and only having power over a dungeon in some obscure corner of it which for the great purposes , whereto all this is it be applied , we can can scarcely too much inculcate . and to such application let us now with all possible seriousness and intention of spirit , address our selves . which will consist in sundry inferences , or deductions , laying before us some suitable matter , partly of our meditation , practice . the former whereof are to prepare , and lay a ground for the latter . 1. divers things we may collect that will be very proper for our deep meditation ; which i shall propose not as things that we can be suppos'd not to have known before , but which are , too commonly , not enough thought on , or considered . and here we shall somewhat invert the order wherein things lye in the text , beginning with what is there latter and lower , and thence arising , with more advantage , to what is higher , and of greater concernment . as , 1. that men do not die at random , or by some uncertain , acciaccidental by stroak , that as by a slip of the hand , cuts off the thred of life ; but by an act of divine determination , and judgment , that passes in reference to each ones death . for as the key signifies authority and power , the turning this key of death , that gives a man his exit out of this world , is an authoritative act. and do we consider in what hand this power is lodg'd ? we cannot but apprehend every such act is the effect of counsel and judgment . what philosophers are wont to discourse of fortuitous events in reference to rational agents , or casual , in reference to natural , must be understood but with relation to our selves , and signifies only our own ignorance of futurities ; but can have no place in the all-comprehending mind , as if any thing were a contingency unto that . for them that live as if they thought they came into this world by chance ; 't is very natural to them to think they shall die , and go out of it , by chance too , but , when , and as , it happens . this is worse than paganish blindness ; for besides what from their poets , the vulgar have been made to believe concerning the three fatal sisters , to whom they ascribed no less than deity concern'd in measuring every ones life . the grave discourses which some of them have writ concerning providence , and its extent to the lesser intermediate concerns of life , much more to that their final great concern of death , will be a standing testimony against the too-prevailing christian scepticism ( they ought to excuse the soloecism , who make it ) of this wretched age ! but such among us as will allow themselves the liberty to think , want not opportunity , and means by which they may be assur'd , that not an imaginary , but real deity is immediately and constantly concern'd in measuring our time in this world. what an awful thought is this ! and it leads to a 2 inference . that it is a great thing to die . the son of god , the redeemer of man hath an immediate presidency over this affair he signalizes himself by it , who could not suppose , he should be magnified by a trifle ! we slightly say , such a one is dead ! consider the matter in it self , and 't is great . a reasonable soul hath chang'd states ! an intelligent spirit is gone out of our world ! the life of a gnat , a fly , those little automata , or self moving things , how admirable a production is it ! it becomes no man to despise what no man can imitate . we praise the pencil that well describes the external figure of such an animalculum , such a little creature , but the internal vital , self moving power , and the motion itself , what art can express ! but an humane life how important a thing is it ! t was one of plato's thanksgivings that god had made him a man ! how careful a guard hath god set over every mans life ! fencing it by the severest law. if any man shed mans blood , by man shall his blood be shed ; and how weighty is the annexed reason ! for in the image of god he made man. this then highly greatens this matter . he therefore reserves it wholly to himself , as one of his peculiarities , to dispose of such a life ! i am he that kills and makes alive . we find it one of his high titles , the god of the spirits of all flesh . he had what was much greater to glory in , that he was the father of spirits , indefinitely spoken when he hath all the heavenly regions , the spacious hades , peopled with such inhabitants whose dwelling is not with flesh ; ( and for vast multitudes of them ) that never was , that yet , looking down into this little world of ours , this minute spot of his creation , and observing that here were spirits dwelling in flesh ▪ he should please to be s●yl●d also the god of those spirits , signifies this to be with him too an appropriate glory , a glory which he will not communicate farther then he communicates godhead . and that he held it a divine right to measure the time unto each of them of their abode in flesh , & determine when they shall dislodge . this cannot be thought on-aright , without a becoming , most profound reverence of him on this account . how sharp a rebuke is given to that haughty prince , the god in whose hands thy breath is hast thou not glorified . that would prepare the way , and we should be easily led on , were we once come to think with reverence , to think also with pleasure , of this case , that our life , and every breath we draw , is under such a divine superintendency . the h. psalmist speaks of it with high complacency , as the matter of his song , that he had a god presiding over his life . so he tells us he would have each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , composed not more of night and day , than of prayer and praise directed to god under this notion , as the god of his life , psal. 42.8 . and he speaks it not grudgingly , but as the ground of his trust and boast , psal. 31.14 , 15. — i trusted in thee , o lord , i ●aid thou art my god , my times are in thy hand . that this key is in the hand of the great emmanuel , god with us , will be thought on with frequency , when it is thought on with delight . 3. our life on earth is under the constant strict observation of our lord christ. he waits when to turn the key , and shut it up . thro' the whole of that time , which , by deferring , he measures out to us , we are under his eye as in a state of probation . he takes continual notice how we acquit our selves . for his turning the key , at last , is a judicial act ; therefore supposes diligent observation , and proceeds , upon it . he that hath this key , is also said in the next chapter , verse 18. to have eyes like a flame of fire ; with these he observes what he hath against one or another , ver . 20. and , with most indulgent patience gives a space of repentance , ver . 21. and notes it down , if any then repent not , as we there also find . did secure sinners consider this , how he beholds them with a flame in his eye , and the key in his hand , would they dare still to trifle ? if they did apprehend how he , in this posture , stands over them , in all their vain dalliances , idle impertinencies , bold adventures , insolent attempts against his laws , and gover●ment , presumptuous affronts of his high authority ; yea or but in their drowsie slumbrings , their lingering delays , their neglects of offered grace . did they consider what notice he takes how they demean themselves under every sermon they hear , in every prayer wherein they are to joyn with others , or which perhaps , for customs sake , they put up alone by themselves . how thei● hearts are mov'd , or unmov'd by every repe●ted call that is given them to turn to god , & get their peace made by application of their redeemer's reconciling blood. in what agonies would they be ! what pangs of trembling would they feel within themselves , lest the key should turn , before their great work be done ! 4. whatsoever ill designs by this observation he discovers , 't is easie to him to prevent . one turn of this key of death ( besides the many other ways that are obvious to him ) disappoints them all , and in that day all their thoughts perish . 't is not therefore from inadvertency , indifferency , or impotency , but deep counsel , that they are permitted to be driven on so far . he that sitteth in the heavens laughs , and he knows their day is coming . he can turn this key when he will. 5. his power as to every ones death cannot be avoided , or withstood . the act of this key is definitive , and ends the business . no man hath power over the spirit to retain the spirit ; nor hath he power in death , eccles. 8.8 . 't is in vain to struggle , when the key is turn'd ; the power of the keys , where it is supremely lodg'd , is absolutely decisive , and their effect permanent and irrevocable . that soul therefore for whose exit the key is turned , must thereupon then forthwith depart , willing or unwilling , ready or unready . 6. souls that go out of this world of ours , on the turn of this key , go not out of being . he that hath this key of death , hath also the key of hades , a key and a key . when he uses the former , to let them out from this , he uses the latter , to give them their inlet into the other world , and into the one or the other part of it ; into the upper , or the lower hades , as the state of their case is , and doth require . our business is not now with pagans , to whom the oracles of god are unknown : if it were , the best and wisest of them who so commonly speak of souls going into hades , never thought of their going no whither ; nor therefore that they were nothing . they had reasons , then , which they thought cogent , that induced them , tho' unassisted with divine revelation , to conclude they surviv'd their forsaken bodies . and what else could any unbrib'd understanding conclude , or conceive ? when we find they have powers belonging to them , which we can much more easily apprehend capable of being acted , without help from the body , than by it ? we are sure they can form thoughts , purposes desires , hopes ; for it is matter of fact , they do it ; and coherent thoughts , and thoughts arising from thoughts one , from another . yea & thoughts abstracted from any thing corporeal , the notions of right and wrong , of vertue and vice , of moral good , and evil with some agreeable resolves , thoughts quite above the sphere of matter , so as to form a notion of the mind , it self , of a spiritual being , as unexceptionable a one as we can form of a body . yea of an original self subsistent mind and spi●i● , the former and maker of all other . t is much more apprehensible , since we certainly know that all this is done , that it is done without any help of the body , than how flesh , or blood , or bones , or nerves , or brains , or any corporeal th●ng , should contribute to such methods of thinking , or to any thought at all . and if it can be conceiv●d that a spirit can act without dependence on a body , what should hinder but we may as well conceive it to subsist and live without such dependence ? and when we find this power of thought belongs to somewhat in us that lives , since the deserted carkass thinks not , how reasonable is it to suppose , that as the body lives not of it self , or life is not essential to it , for life may be retir'd and gone , and it remain , as we see it doth , the same body still , that the soul to which the power of thought belongs , l●ves of it self , not independently on the first cause , but essentially , so as to receive life , and essence together from that cause , or life included in its essence , so as that it shall be the same thing to it to be , and to live . and hereupon how obvious is it to apprehend that the soul is such a thing as can live in the body ; which when it doth , the body lives by it a precarious borrowed life ; and that can live out of the body , leaving it , when it doth so , to drop and die . these sentiments were so reasonable , as generally to prevail with the more deeply thinking part of mankind , philosophers of all sorts ( a few excepted , whose notions were manifestly formed by vicious inclination ) in the pagan world , where was nothing higher than reason to govern . but we have life and immortality brought to light in the gospel , and are forewarned by it that these will be the measures of the final judgment , to give eternal life at last to them who by a patient continuance in well-doing , seek honour , glory and immortality . to the rest , indignation , and wrath , &c. because there is no respect of persons with god. as supposing the discovery of another world , even by natural light ( much more by the addition of supernatural ) to be so clear , as that the rule of the vniversal judgment , even for all , is most righteously to be taken from hence , and that there is nothing but a resolution of living wickedly , to be opposed to it . it is also no slight consideration that a susceptibleness of religion should among the creatures that dwell on earth be so appropriate , and peculiar to man , and ( some rare instances excepted ) as far diffused , as humane nature . so as to induce some very considering men , of the antients , as well as moderns , both pagans and christians , to think religion the more probable specifying difference of man , than reason . and whence should so common an impression be , but from a cause as common ? or how can we avoid to think that this signature upon the soul of man , a capacity of religion should be from the same hand that formed the spirit of man within him , and that a natural religiousness , and humane nature it self , had the same author . but who sees not that religion as such , hath a final reference to a future state ? he was no despicable writer ( tho' not a christian ) that positively affirmed , hope towards god to be essential to man ; and that they that had it not , were not partakers of the rational nature . 't is so much the more a deplorable and monstrous thing , that so many , not only against the light of their own reason , but of divine revelation , are so industrious to unman themselves . and having so effectually in a great degree done it really , and in practice , aim to do it in a more compendious way notionally , and in principle too . and make use ( or shew ) of reason to prove themselves not to be reasonable creatures : or to divest themselves of the principal dignity , and distinction of the rational nature . and are incomparably herein more unnatural than such as we commonly count 〈◊〉 upon themselves , who only act against their own bodily life , but these against the much nobler life of their soul ; they against the life of an individual ; these against their own whole species , at once . and how deplorable is their case , that count it their interest , to be in no possibility of being happy ! when yet their so great dread of a future state , as to urge them upon doing the most notorious violence to their own faculties to rid themselves of it , is a very convictive argument of its reality . for their dread still pursues , and sticks close to them . this shews it lies deep in the nature of things which they cannot alter . the terrible image is still before their eyes ; and their principal refuge lies only in diverting , in not attending to it . and they can so little trust to their own sophistical reasonings against it , that when they have done all they can , they must owe what they have of ease and quiet in their own minds , not so much to any strength of reason they apprehend in their own thoughts , as in not thinking . a bold jeast may sometimes provoke others laughter , when it doth not extinguish their own fear . a suspicion a formido oppositi will still remain , a misgiving , that they cannot nullifie the great hades , pull down the spacious fabrick of heaven , or undermine the profound abyss of hell by a profane scoff . they will in time discern the difference between the evanid passion of a sudden fright , that takes its rise from imagination , and the fixed dread which is founded in the reason of things . as one may between a fright in a dream , and the dread of a condemned criminal , with whom , sleeping , and waking , the real state of his case is still the same . nor are the things themselves , remote , or unconnected , god's right to punish a reasonable creature that hath liv'd in contempt of him , and his own reasonable apprehension hereof , or his conscience both of the fact and desert . they answer as face to face , as the stamp on the seal , and the impression on the wax . they would sain make their reason a protection against their fear , but ●h●t cannot serve both ways . the reason of the thing lies against them already , and there cannot be an eternal war between the faculty and the object . one way or other the latter will over-power the former , and draw it into consent with it self : either by letting it see there is a just true cause of fear , or ( assisted by divine grace ) prevail for the change of the sinners course . whereupon that troublesome fear , and its cause , will both upon the best terms cease together : and that what hath been proposed to consideration under this head , may be the more effectually considered , to this blessed purpose . i add that , 7. the discovery of the invisible world , and the disposal of affairs there , have a most encourageing aspect upon this world. for both the discovery and the disposal are by our blessed redeemer , in whom mercy and might are met in highest perfection . how fragrant breathings of grace , how glorious a display of power are there , in what he here says , fear not ! i am the first and the last ; i am he that liveth and was dead , and i am alive for evermore , amen . and i have the keys of hades and of death . he hath opened the celestial hades to our view , that it might be also open to our safe entrance and blissful inhabitation . he who was dead , but liveth and had made his victorious triumphant entrance before us , and for us : he who had overcome him that had the power of d●ath — conquer'd the gigantick monster at the gate , gain'd the keys , and designed herein their deliverance from the fear of death , who were thereby subject to bondage , heb. 2.14 , 15. he who hath abolished death , and brought life and immortality to light in the gospel , 2 tim. 1.10 . 't is he who bids us lift up our eyes , and behold the heavens opened , and himself standing at the right hand of god. the horrid , infernal hades , he hath discovered too , only that we might fear and shun it . but yet more distinctly consider , why doth he here represent himself under this character , he that liveth and was dead ? but that he might put us in mind of that most convictive argument of his love , his submitting to die for us . greater love hath no man — and that he might at once , put us out of doubt concerning his power , that he yet survives , and is sprung up alive out of that death , victorious over it : how amiable is the representation of such power in conjunction with such love ! the same person having an heart so replenish't with love , an hand so armed with power , neither capable of unkind design , or unable to effect the most kind . behold him in this representation ! who would not now fall at his foot and adore ! who would hesitate at resigning to him , or be appalled at his disclosure of this unknown world ! do but consider him who makes the discovery , and who would not expect from him the utmost efforts of love and goodness ? from him who is the brightness of his fathers glory , and the express image of his person ! his essential image who is love ! from him who came into this wretched world of ours full of grace and truth ! and who could not have come but by the inducement of compassion to our miseries . from him who knows all things , and whose ●ye penetrates into every recess of the vast hades : all his own empire , in whom are hid all the treasures of wisdom and knowledge : put who only knows not to deceive : who hath told us , in his fathers house are many mansions , and if it were not so , would have told us that , joh. 14.2 . from him into whose mouth guile never entred , but into whose lips grace was poured , and is poured out by them ; so that the ear that hath heard him hath born him witness , and filled with wonder those that heard the gracicious words which came out of his mouth . who hath told us all concerning that unseen world , that in this our present state it was fit for us to know ; and enough , in telling all that will be his followers , that where he is , there he will have them be , joh. 17.24 . and consider the manifest tendency of the discovery it self . what doth it mean or tend to , but to undeceive miserable mortals , whom he beholds from his high throne mock'd with shadows , beguiled with most delusive impostures , and easily apt to be imposed upon ? foolish , deceived , serving divers lusts and pleasures ; feeding upon ashes , and wearying themselves for very vanity ; sporting themselves in the dust of this minute spot of earth ; wasting their little inch of time , wherein they should prepare for translation into the regions of unseen glory . to these he declares he hath formed a kingdom for all that cover to mend their states , and that his kingdom is not of this world ; that for such as will be of this kingdom , he will provide better , having other worlds , the many heavens above all which he is ascended , at his dispose , ephes. 4.10 . but they must seek this kingdom and the righteousness of it in the first place ; and desist from their care about other things . he counsels and warns them not to lay up their treasure on earth — but in heaven , and to let their hearts be there with their treasure . and what can withstand his power who having been dead liveth victorious over him that had the power of death ; and is alive for evermore possest of an eternal state of life . and have we not reason to expect the most equal and most benign disposal of things in that unseen world : when he also declares i have the keys , rightful authority , as well as mighty power , to reward and punish ? none but who have a very ill mind can fear from him an ill management . he first became capable of dying , and then yielded himself to die , that he might obtain these keys for gracious purposes . he had them before to execute just vengeance , as he was originally in the ●orm of god , and without robbery equal with god ; an equal sharer in sustaining the wrong that had been done by apostate rebels , and an equal sharer in the right of vindicating it . but that he might have these keys to open the heavenly hades to reduc'd apostates , to penitent believing , self-devoting sinners , for this it was necessary , he ●●ould put on man , be found here in fashion as a man , take on him the fo●m of a se●vant , become obedient to death ( even that servile punishment , the death of the cro●s , phil. 2.7 , 8. for this he is highly exalted into this power , that every knee might bow to him , — in hope of saving mercy , ver . 9 , 10. compared with , isa 45.22 , 23. he had the keys without this , of the supernal hades to shut out all offenders , and of the infernal to shut them up for ever . but that he might have them to absolve repenting believers , and admit them into heaven , and only to shut up in hell implacable enemies . for this he must die , and live again . he was to be slain and hanged on a tree , that he might be a prince and a saviour to give repentance and remission of sin , act. 5.30 , 31. that to this intent he might be lord of the dead and the living , he must both die and rise , and live so as to die no more , rom. 14.9 . these keys for this purpose , he was only to have upon these terms . he had a right to punish as an offended god , but to pardon and save , as a mediating sin expiating god-man but as he was to do the part of a mediator , he must act equally between the disagreeing parties : he was to deal impartially on both sides . to render back entire to the injur'd ruler of the world his violated rights , and to obtain for us his forfeited favour , as entire . and undertook therefore when as a sacrifice he was to be slain , to redeem us to god by his blood , rev. 5.9 . to give him back his revolted creature , holy , pure , subject and serviceable , as by his methods , he shall be at last ; and procure for him pardon , acceptance and eternal blessedness . when therefore he was to do for us the part of a redeemer , he was to redeem us from the curse of the law , not from the command of it ; to save us from the wrath of god , not from his government . had it been otherwise , so firm and indissoluble is the connection between our duty and 〈◊〉 f●licity , that the sovereign ruler had been eternally injured , and we not advantaged . were we to have been set free from the preceptive obligation of god's holy law , than most of all from that most fundamental precept , thou shalt love the lord thy god with all thine heart , soul , might and mind . had this been redemption ? which supposes only what is evil and hurtful , as that we are to be redeemed from . this were a strange sort of self-repugnant redemption , not from sin and misery , but from our duty and felicity . this were so to be redeemed as to be still lost , and every way lost , both to god , and to our selves for ever . redeemed from loving god! what a monstrous thought ! redeemed from what is the great active and fruitive principle . the source of obedience and blessedness . the eternal spring , even in the heavenly state , of adoration and fruition . this had been to legitimate everlasting enmity and rebellion against the blessed god , and to redeem us into an eternal hell of horrour and misery to our selves ! this had been to cut off from the supream ruler of the world for ever ; so considerable a ●imb of his most rightful dominion , and to leave us as miserable , as everlasting separation from the fountain of life and blessedness could make us . when therefore our lord jesus christ was to redeem us from the curse of the law , it was that the promised spirit might be given to us , gal. 3.13 , 14. who should write the law in our hearts , jer. 31.33 . ezek. 36.27 . fulfil the righteousness of it in us , by causing us to walk after his dictates , according to that law , regenerating us , begetting us after gods image , and making us partakers of a godlike nature : so we through the law bec●me dead to the malediction and curse of it , that we may live to god more devoted lives than ever , gal. 2.19 . thus is gods lost creature given back to him with the greatest advantage also to it self . with this design it is apparent our lord redeemed us , and by his redemption acquired these keys . nor are we to doubt , but in the use of them , he will dispense exactly according to this just and merciful design . and what a perverse distorted mind is that , which can so much as wish it should be otherwise ? viz. that he should save us to the eternal wrong of him that made us , and so as that we should be nothing the better , i. e. that he should save us without saving us ? and hath this no pleasant comfortable aspect upon a lost world ? that he who hath these keys , will use them for such purposes , i. e. to admit to eternal bliss , and save to the uttermost all that will come to god by him not willing to be everlastingly alienated from the life of god ) because he ever lives to make intercession , or to transact and negotiate for them , ( as that word signifies ) and that in a rightful way ▪ and even by the power of these keys ! 8. that there must be some important reason why the other world is to us unseen , and so truly bears the name of hades . this expresses the state of the case as in fact it is , tha it is a world lying out of our sight , and into which our dim and weak eye cannot penetrate : that other state of things is spoken of therefore as hidden from us by a vail . when our lord jesus is said to have passed into the heavens , heb. 4.14 . he is also said to have entered into that within the vail , heb. 16.19 , 20. alluding to that in the temple of solomon , and before that , in moses's tabernacle ; but expresly signifying that the holy places into which christ entred , not those made with hands , which were the figure of the true , but heaven it self , filled with the glorious presence of god , where he appears for us , heb. 9.24 . is also vailed from us . as also the glory of the other state is said to be a glory as yet to be revealed , rom. 8.18 . and we are told , job 26.9 . the great god holdeth back the face of his throne , and above , ver . 6. 't is represented as a divine prerogative , that sheol which is there groundlesly rendred hell ) the vast hades , is only naked before him , lies entirely open to his view , and therein the dark and horrid part of it destruction ( by which peculiarly must be meant hell ) is to him without a covering , not mo●e hidden from his eye . which shews this to be the divine pleasure ; so god will have it be , who could have expos'd all to common view , if he had pleased . but because he orders all things according to the counsel of his will , ephes. 1.11 . we must conceive some weighty reason did induce hereto , that whatsoever lies beyond this present state of things should be concealed from our immediate view , and so come uno nomine , to be all called hades . and if the reason of gods conduct , and the course of his dispensation herein had been equally hidden , as that state it self is , it had been a bold presumption to enquire and prie into it ; modesty and reverence should have restrained us . but when we find it holds a manifest agreement with other parts of his counsel , that are sufficiently revealed ; and that the excellency of the divine wisdom is most conspicuous and principally to be beheld and admired , in ordering the apt congruities and correspondencies of things with each other , and especially of the ends he proposes to himself , with the methods and ways he takes to effect them ; 't were very great oscitancy , and an undutiful negligence not to observe them , when they stand in view , that we may render him his due acknowledgments , and honour thereupon . 't is manifest that as god did not create man , at first , in that which he designed to be his final state , but as a probationer , in a state of trial , in order to a further state : so when he apostatized and fell from god , he was graciously pleased to order for him a new tryal , and put him into the hands of his merciful redeemer , who is intrusted with these keys , and with the power of life and death over him , to be managed and exercised according to the terms plainly set down and declared in his gospel . wheresoever he is with sufficient evidence revealed and made known , men immediately come under obligation to believe in him , to intrust and commit themselves into the same hands ; to rely upon the truth of his word , in every thing he reveals , as the ground of their submitting to his authority in every thing he requires . what concerns their present practice , he hath plainly shewn them , so much as it was requisite they should preapprehend of future retributions , rewards and punishments he hath revealed also ; not that they should have the knowledge hereof by immediate inspection , but by taking his word . that as their first transgression was founded in infidelity ; that they did not believe god , but a lying spi●it against him ; their first step in their recovery , and return to god , should be to believe him , and take his word about things th●y have themselves no immediate sight or knowledge of . this point was by no means to be quitted to the first apostates . as if gods saying to them , if you transgress , you shall die , or go into hades , was no sufficient inforcement of the precept , unless he had given them a distinct view of the states of felicity , or misery , which their obedience , or disobedience would lead them into . this had been to give away the whole cause to the revolted rebels , and rather to con●ess errour and oversight in the divine government , than impute fault to the impugners of it ! this being the state of the case , how suitable had it been to the design of this second trial to be made with men , to withdraw the vail , and let every ones own eyes be their informers of all the glories of the heavenly state ! and hereupon proclaim and preach the gospel to them , that they should all partake herein , that would entirely deny themselves , come off from their own bottom , give themselves up absolutely to the interest , love , service and communion of their redeemer , and of god in him ? to fortifie them against the assaults and dangers of their earthly pilgrimage by reversing that rule , the just shall live by faith ; even that faith which is the substance of the things hoped for , and the evidence of things not seen ; or by inverting the method , that in reference to such things , we are to walk by faith , not by sight , and letting it be . we are to walk by sight , not by faith ! and that lest any should refuse such compliance with their great lord , whole hades , should be no longer so , but made naked before them , and the covering of hell and destruction be taken off , and their own eyes behold the infernal horrors , & their own ears hear the shrieks and howlings of accursed creatures , that having rejected their redeemer , are rejected by him . we are not here to consider , what course would most certainly effect their salvation , but what most became the wise holy god , to preserve the dignity of his own government , and save them too , otherwise almighty power could save all at once . as therefore we have cause to acknowledge the kindness and compassion of our blessed lord , who hath these keys , in giving us for the kind , such notices as he hath , of the state of the things in hades . so we have equal cause to admire his wisdom , that he gi●es us not those of another kind , that should more powerfully strike sense and amaze us more , but instruct us less that continues it to be hades still , a state of things to us unseen as yet . as the case would have been on the other supposition , the most generous noble part of our religion had been sullied or lost ; & the tryal of our faith — which is to be found unto praise , honour and glory at the appearin● of jesus christ , even upon this account , that they who had not seen him in his mean circumstances on earth , nor did now see him , amidst all the glories of his exalted state , yet believing , lov'd him , and rejoyced in him with joy unspeakable , and full of glory , 1 pet. 1.7 , 8. this faith , and all the glorious tryals of it , with its admirable atchievements , and performances , whereby the elders heretofore obtained so good a report , and high renown on earth , and which filled the world with wonder , had all vanished into obscurity and darkness , i. e. if they had believed no more , or no greater things , than every man besides , had the immediate view of by his own eye-sight . and yet the trial had been greater , on another account , than the divine wisdom in conjunction with goodness , and compassion , thought fit ordinarily to put sincere christians upon . for who could with any tolerable patience have endured longer abode on earth , after they should once have had the glory of the heavenly state immediately set in view before their eyes ! especially considering , not so much the sufferings , as the impurities of their present state ! what for great reason was a special vouchsafement to one apostle was for as great to be common to all christians . how great is the wisdom and mercy of our blessed lord in this partial concealment of our future state , and that while so much as is sufficient is revealed , there is yet an hades upon it , and it may still be said , it doth not yet appear what we shall be , 1 joh. 3.2 . but as these majestick life-breathing words of our great lord , do plainly offer the things that have been mentioned ( and many more such that might occur ) to our thoughts and meditation ; so will they be thought on in vain , if they be not followed and answered by suitable dispositions , and actions of heart and life . therefore the further use we are to make of this great subject will be to lay down 2. divers correspondent things to be practised and done , which must also suppose dispositions and frames of heart and spirit agreeable thereto . 1. let us live expecting a period to be ere long put to our life on earth for remember , there are keys put into a great hand for this very purpose , that holds them not in vain . his power is of equal extent with the law he is to proceed by . and by that it is appointed for all once to die. therefore as in the execution , he cannot exceed , so he will not come short of this appointment : when that once shall be , it belongs to him to determine . and from the course we may observe him to hold , as it is uncertain to all , it can be very remote to none . how short is the measure of a span ! 't is an absurd vanity ●o promise our selves that which is in the power of another . how wise and prudent a thing to accommodate our selves composedly to his pleasure , in whose power we are ! and to live as men continually expecting to die ! there are bands of death out of which , when they once take hold , we cannot free our selves . but there are also bands of life , not less troublesome or dangerous . 't is our great concern to be daily by degrees , loosening and disentangling our selves from these bands ; and for preventing the necessity of a violent rupture , to be daily disingaging our hearts from an ensnaring world , and the too close embraces of an over indulged body . tell them resolutely , i must leave them , whensoever my great lord turns the key for me , and i know not how soon that may be . it is equally unhappy and foolish to be ingaged in the pursuit of an impossibility ; or in a war with necessity , the former whereof cannot be obtained , the latter cannot but overcome . we owe so much to our selves , and to the ease and quiet of our own minds , to be reconciled , at all times , to that which may befal us at any time . how confounding a thing is surprizal by that which our selves regret and dread ! how unaccountable and ignominious must it be to pretend to be surprized with what we have so great reason always to expect ! and whereof we are so oft forewarned ! is it no part of christian watchfulness to wait for such an hour ? tho' that waiting all the days of our appointed time , mentioned john 14.14 . refers to another change than that of death , viz. ( as the foregoing and following verses shew ) that of the resurrection , yet it cannot but be equally requisite , upon a no less important reason . and the requests , that the lord would make us know our end , and the measure of our days that we may know how frail we are , psal. 39.4 . and that he would teach us so to number our days that we may apply our hearts to wisdom , psal 90.12 . are equally monitory to the same purpose , as the most express precepts : as also the many directions we have to watch and wait for our lords appearance and coming are as applicable to this purpose . for whensoever his key opens our passage out of this world , and these bodies , hades opens too , and he particularly appears to us , in as decisive a judgment of our case , as his universal appearance and judgment will at last give for all . the placid agreement of our minds and spirits with divine determination , both as to the thing , and time , of our departure hence , will prevent the trouble and ungratefulness of being surpriz'd ; and our continual expectation of it , will prevent any surprizal at all let this then be an agreed resolution with us , to endeavour being in such a posture , as that we may be capable of saying , lord whensoever thou shalt move thy key , and tell me this night , or this hour , i 'll require thy soul , thou shalt not , o lord , prevent mine expectation , or ever find me counting upon many years injoyment of any thing this world can entertain me with . in further pursuance hereof , 2. be not over-intent on designs for this present world ; which would suppose you to count upon long abode in it . let them be always laid with a supposition , you may this way , even , by one turn of this key , be prevented of bringing them about ; and let them be pursued with indifferency , so as that disappointment even this way , may not be a grievance . a thing made up of thought and design , as our mind and spirit naturally is , will be designing one way or other ; nor ought we to attempt that violence upon our own natures , as to endeavour the stupifying of the intelligent , designing mind , which the author of nature hath put into us . only let us so lay our designs , as that how many soever we form , that may be liable to this sort of disappointment ; we may still have one greater and more important , so regularly and surely laid , that no turn of this key shall be in any possibility to frustrate , but promote it rather ▪ the design for the kingdom of god to be first sought , with his righteousness , mat. 6.33 . or which is pu●sued by seeking glory , honour ▪ and immortality , to the actual attainment of eternal life , rom. 2.7 . may , if prescribed methods be duly observed , have this felicity always attending it , to be ●ucessfully pursued , while we live , and effected when we die , but this is an unaccountable vanity under the sun , that men too generally form such , projects that they are disappointed both when they do not compass them , and when they do . if they do not , they have lost their labour , if they do they are not worth it . they dream they are eating , and injoying the fruit of their labour , but they awake , and their soul is empty . and if at length they think of laying wiser and more valuable designs , the key turns , and not having fixed their resolution , and begun aright , they and all their thoughts ( foolish or more wise ) perish together . because there is a fit season for every fit undertaking , a time , and judgment for every purpose , or a critical time , such as is by judgment affixt to every such purpose , eccles. 8.6 . and because also men know not their time , c. 9.12 . therefore their misery is great upon the earth , and as birds caught in a snare , they are snared in an evil time that falleth suddenly upon them . o miserable , miserable mortals ! so are your immortal spirits misimployed and lost ! their most valuable design for another world is seldom thought on in season , their little designs for this world they contrive and p●osecute with that confidence , as if they thought the world to be theirs , and themselves their own , and they had no ●ord over them . this rude insolence that holy apostle animadverts upon , of such as say , to day or to morrow we will goe to such a city , and continue there a ●ear , and buy and sell , and get gain , whereas they know not what shall be on the morrow . and what is their life ? a vapour , &c. so much of duty , and becoming behaviour is in the mean time forgotten as to say , if the lord will we shall live , &c. this is to bear themselves as absolute masters of their own lives . how bold an affront to their soveraign lord ? they feel themselves well in health , strength , and vigour , and seem resolved it shall be a trial of skill who hath the power , or to whom the keys belong , till it come to the last irrefragable demonstration , that he changes their countenance and sends them away , joh. 14.20 . and then they go driven , pluckt , and torn away from their dwelling-place rooted out of the land of the living , psal. 2.55 . but if any premonitory decays make them doubt the perpetuity of their own abode here , they some what ease their minds by the pleasure they take in thinking , when they have filled their own bellies , psal. 17.14 . what they shall leave of their substance to their babes , and to them that shall come after . and their inward thought is , that their houses shall continue for ever , and their dwelling places to all generations ; and they call their lands after their own names , and their posterity approve their sayings , think and act as wisely as they , psal 49.11 , 12. — thus they take upon them , and reckon they for their time , and theirs after them shall still dwell in their own a wise thought ! they are the owners when another keeps the keys . several other things of like import , i shall more lightly touch , that may be collected from what hath been already more largely said , and leave to be further enlarged upon , in your own thoughts , and shall dilate more upon some other , as they are either more material , or less thought on by the most . 3. be not prodigal of your time on earth , which is so little in your power . because you are not to expect much , make the best use you can of your little . 't is so precious a thing that it is to be redeemed , 't is therefore too precious to be embezelled and trifled away . the connexion of those two precepts , ephes. 5.15 , 16. of walking circumspectly not as fools , but as wise , and that of redeeming the time more than intimates , that to squander time is a foolish thing . of the several sorts of things that we make our selves , their shape and frame , shews their use and end . are we to make a less judicious estimate of the works of god ? if we therefore contemplate our selves , and consider what a sort of production man is , can we allow our selves to think god made him a reasonable creature on purpose to play the fool ? or can we live as if we thought so , without reproaching our maker ? but whereas he who hath been the author to us of such a nature , capable of improving a lifes time in this world unto most valuable purposes , hath also been the autho● of such a law , requiring us to red●em time . the reproach will be wholly turned off from him upon our selves , and our consequent ruine be upon our own guilty heads . and he will find some among our selves , who by the advantage only of the reasonable nature , common to us and them ; that are instructors to us , not to waste our days in vanity , and will be witnesses against us if we so foolishly consume , what we cannot command . some such have unanswerably reprehended the common folly of those that dread the thought of throwing away their whole life at once , that yet have no regret at throwing it all away by parcels and piece-meal . and have told us a wise man can find nothing of that value , for which to barter away his time * . and we are to consider , that as we are reasonable creatures we are accountable . that we are shut up in these bodies , as in work-houses . that when he that keeps the keys lets us out , we are to receive the things done in the body , according to what we have done , whether good or evil , — 2 cor. 5.10 . that it belongs to him that measures our time to censure it too , and the use we have made of it . 4. let him be at once both great and amiable in our eyes , who hath so absolute power over us , and so gracious propensions towards us , i. e. who hath these keys , and who acquired them with so merciful intentions , even upon such terms as could not but signifie the greatest compassion and good will towards such as we . reconsider , what hath been offered as matter of meditation , to both these purposes . and now , hereupon , let us endeavour to have a correspondent sense , inwrought into our hearts , and to bear our selves towards him accordingly . the power and efficacy of whole christianity depends upon this , and doth very principally consist in it . what a faint , impotent , languishing thing is our religion , how doth it dwindle into spritless , dead form without it ? either the form of knowledge is nothing else but insipid dead notion ; and our forms of worship , only fruitless unpleasant formality , if we have not a vivid sense in our hearts both of his glorious greatness , and of his excellent loving kindness . as much as words can signifie towards the impressing such a sense into our hearts , we have in these words , uttered from his own mouth , so that he may say as that memorable type of him once did , you may plainly perceive , it is my mouth that speaketh to you . i am the first and the last . i am he that liveth and was dead , and behold i am alive for evermore . and hereto he now sets his solemn ratifying seal , amen . wherewith he leaves us to pause , and collect , that thus it was brought about , that he could add , and i have the keys of the vast hades , the whole unseen world , and of death . and god forbid that , now , these words should be with us an empty sound , or a dead letter ! let us cast in our minds what manner of saluta●ion this should be ! doth the son of god thus vouchsafe to bespeak miserable abjects , perishing , lost wretches ! how can we hereupon but bow our heads and worship ! what agitations of affection should we feel within ! how should all our internal powers be moved ! and our whole souls made as the chariots of amminadib . what can we now be unwilling of , that he would have us be , or do ? and as that , whereof we may be assured , he is most willing . 5. let us entirely receive him , and absolutely resign our selves to him , as our prince and saviour . who would not covet to be in special relation to so mighty , and so kind a lord ! and can you think to be related to him , upon other terms ? and do you not know that upon these ▪ you may ? when in his gospel he offers himself , and demands you . what can that mean but that you are to receive him , and resign your selves ? the case is now brought to this state , that you must either comply , or rebel . and what ? rebel against him who hath these keys , who is in so high authority over the whole unseen world ! who is the head of all principality and power , who is gone into the heavens , the glorious upper hades , and is at the right hand of god , angels , authorities , powers being made subject to him , 1 pet. 3.21 . we little know or can conceive as yet , the several orders and distinctions of the celestial inhabitants , and their great and illustrious princes and potentates , thrones , dominions , &c. that all pay him a dutiful and a joyful subjection and obedience . but do we not know god hath given him a name above every name ? and that in his name ( or at it , as it may be read , i. e. in acknowledgment of his sovereign power , every knee must bow , of things in heaven , on earth and under earth , and all confess that he is lord to the praise and glory of god the father ? and who art thou , perishing wretch ! that dar'st dispute his title ? or that when all the creation must be subject to him , wilt except thy self ? and when it cost him so dear , that his vast power might be subservient to a design of ●race , and thou must at last be saved by him , or lost for ever . what can tempt thee to stand out against such power , and such grace ? if thou wert to gratifie thy ambition , how glorious a thing is it to be a christian ! a subject , a devoted homager to so mighty a prince ! if to provide against thy necessity , and distress , what course can be so sure and successful , as to fly for refuge to so compassionate a saviour ! and dost thou not know there must be to this purpose , an express transaction between him and thee ? wonder he will condescend to it ! to capitulate with dust and ashes ! to article with his own creature , with whom he may do what he will ! but his merciful condescension herein is declared and known . if there shall be a special relation settled betwen him and thee , he hath told thee in what way it must be , i. e. by way of covenant-transaction , and agreement , as he puts his people of old in mind , his way was with them ; i entred into covenant with thee , and thou becamest mine , ezek. 16.8 . this i insist upon and press , as a thing of the greatest importance imaginable , and the least thought of : nor the strange incongruity animadverted on , viz. that we have the seals of such a covenant among us , but the covenant it self slips through our hands . our baptism soon after we were born , with some foederal words then , is thought enough , as if we were a nation of always minors . who ever therefore thou art , that hearest these words , or readest these lines ; know that the great lord is express towards thee in his gospel proposal . wilt thou accept me for thine , and resign thy self as mine ? he now expects and requires thy express answer . take his gospel as from the cross , or take it as from the throne , or as from both , 't is the same gospel interwoven of grace and authority , the richest grace , and the highest authority at once inviting and requiring thee to commit and submit thy self unto him . take heed lest his key turn before thou have given thy complying answer importing at once both thy trust and thy subjection . give not over pleading with thy self , with thy wayward stupid heart , till it can say to him , " lord , i ●ield , thou hast overcome . till with tender relentings thou hast thrown thy self at his feet , & told him , lord , i am ashamed , i am confounded within my self , that thou shouldst die upon a cross to obtain thy high power , and that thou art now ready to use it for the saving so vile a miscreant as i ! that when thou hast so vast an unknown world , so numberless myriads of excellent creatures in thy obedience , thou shouldst yet think it worth thy while to look after me ! and that i should so long have withstood thy kind and gracious overtures and intendments ! o forgive my wicked aversion ! i now accept and resign . and now this being sincerely done , with fulness of consent , with deep humility , with yearning bowels , with unfeigned thankfulness , and an inward complacency , and gladness of heart . 6. let your following course in this world be ordered agreeably hereto , in continued dependence , and subjection . as we have received christ jesus , the lord , so we are to walk in him , col. 2.6 . take him according to the titles here given him , as christ — , a person anointed , authorized , qualified to be both , jesus , a saviour , so we are to walk ( according to our first reception of him , ) in continual dependence on his saving mercy , and and to be a lord , or as 't is here exprest with eminency , the lord , so we are to walk in continual subjection to his governing power . otherwise our receiving him , at first , under these notions , hath nothing in it but mockery and collusion . but if his obtaining these keys , upon the terms here exprest , as having been dead , and now living , and having overcome death ( as 't is also rom. 14.9 . ) did signifie his having them for saving purposes , as it must , since for other purposes , he had them sufficiently before ; and if we reckon'd this a reasonable inducement to receive him , and commit and intrust our selves to him as a saviour , that he dy'd , and overcame death ? for his grace in yielding to die , had not rendred him a competent object of trust , otherwise than in conjunction with his power in overcoming death , and so gaining into his hands these keys : then , the same reason still remaining , how constant an encouragement have we to continue accordingly walking in him all our days ! how potent an argument should it be to us , to live that life which we live in the flesh , by faith in the son of god who loved us , and gave himself for us ? gal. 2.20 . i. e. inasmuch , as having been crucify'd with him ( which is also there exprest ) we feel our selves to live nevertheless ; yet so as that 't is not so much we that live , as christ that liveth in us ; who could not live in us , or be to us a spring of life , if he were not a perpetual spring of life , in himself . and consider , how darest thou live otherwise in this flesh , in this earthly house , whereof he keeps the keys , and can fetch thee out at his pleasure ? when he hath warned thee to abide in him , that when he shall appear , thou mayest have confidence , and not be ashamed at his coming , 1 joh. 2.28 . he will certainly then appear , when he comes to open the door , and dislodge thee from this flesh ( though there be here a further , and final reference to another appearance , and coming of his ) and if he then find thee severed , and disjoyned from him ( thy first closure with him , not having been sincere , truly unitive and vital ) how terribly will he look ! how confoundedly wilt thou look in that hour ! neither hast thou less reason to live in continual subjection to him , considering that as he dy'd , and overcame death that he might have these keys , so he now hath them , and thou art under his governing power . the more thou consider'st his right to govern , the less thou wilt dispute it . when he was spoken of as a child to us born , that he might become a man of sorrows , & be sorrowful unto the death , and have all the sorrows of death come upon him , he is at the same time said to be the mighty god , & it was declared the government should be upon his shoulders . as he was the first begotten from the dead , viz. both submitting to death , and conquering it ; so he was the prince of the kings of the earth , ( a small part of his kingdom too ) his throne being founded on his cross , his governing power , in his sacrifice , i. e. the power whereby he so governs , as that he may also save ; making these two things the salving the rights of the godhead , injured by sin , and the delivering of the sinner from an eternal ruine , to agree , and consist with one another . what an endearing obligation is this to obey ! that he will be the author of eternal salvation to them that obey him ! inasmuch as , while our obedience cannot merit the least thing from him , yet his vouchsafing to govern us doth most highly merit from us . for he governs by writing his law in the heart , which makes our heart agree with the law , and by implanting divine love in us , which vanquishes enmity and disaffection , and vertually contains in its self our obedience , or keeping his commandments , joh. 14.15 . and 23. 1 joh. 5.3 . therefore this government of his , over us , is naturally necessary to our salvation and blessedness , and is the inchoation and beginning of it ; as our perfected love to god , and conformity to his nature , and will , do involve and contain in themselves our compleat and perfect blessedness , with which a continued enmity , or a rebellious , mutinous disposition against god , is naturally inconsistent ; and would be to us , and in us , a perpetual , everlasting hell. there can therefore be no inthralling servitude in such obedience , but the truest liberty , that by which the son makes us free indeed , joh. 8.36 . yea a true sort of royalty : for hereby we come in the most allowable sense , to live as we will , our will being conformed to the will of god. whereupon that was no high extravagant rant , but a sober expression , we are born in a kingdom , to serve god is to reign . and we know this to be the will of god , that all should honour the son , as they honour the father . herewith will the evangelically obedient comport with high complacency ; accounting him most highly worthy that it should be so . wherein therefore the christian law seems strictest , and most rigorous in the enjoyned observance of our lord christ , herein we shall discern an unexceptionable reasonableness , and comply with a complacential approbation . and let us put our own hearts to it , and see that without regret , or obmurmuration they can readily consent to the equity of the precept . 't is enjoyned us ( constructively at least ) that because christ dy'd for us , when we were dead , quite lost in death , we that live hereupon , should settle this which our selves as a sixed judgment , and upon that intervening judgment , yield to the constraint of his love , so as henceforth no more to live to our selves , q. d. god forbid we should henceforth be so profane ! we must now for ever have done with that impious , unlawful way of living . what ? after this ! that we have so fully understood the state of our case , that we should be so assuming , as ever , again to offer at such a thing , as living to our selves , to make our selves deities to our selves : or to live otherwise than unto him who dyed for us and rose again , 2 cor. 5.14 , 15. this is high and great , and may seem strict and severe . what ? to hav● the whole stream of all the actions , and aims , the strength and vigour of our lives , to be carried in one entire undivided current unto him , and ( as it must be understood , gal. 2.19 . ) to god in him , so as never more to live to our selves , a divided , separate life apart from him ! or wherein we shall not finally , and more principally design for him ! how high is his claim ! but how equal and grateful to a right mind ! with what a plenitude of consent is every divine command , ( taking this into the account ) esteemed to be right in all things ! so as that whatsoever is opposite is hated as a false way , psal. 119.128 . and as the precept carries its own visible reason , the keeping of it carries its own reward in it self , psal 19.11 . and is it too much for him who bears these keys , and obtained them on such terms , and for such ends , to be thus affected towards him ! we are required , without exception , without limitation or reserve , whatsoever we do , whether in word or work , to do all in the name of our lord jesus christ , col. 3.17 . enquire we , do our hearts repine at this law ? do not we ? doth not this world owe so much to him ? why are we allowed a place and a time here ? why is not this world a flaming theatre ? is it not fit every one should know under whose government they live ? by whose beneficence , under whose protection , and in whose name they may act so , or so , and by whose authority ? either obliging , or not restraining them , requiring , or licensing them to do this or that ? doth this world owe less to him , that bears these keys , than egypt did to joseph , when thus the royal word went forth in reference to him ? i am pharaoh , and without thee shall no man lift up his hand or foot in all the land of egypt ? how pleasant should it be to our souls , often to remember and think on that name of his which we bear , isa. 26.8 . mal. 3.18 . and draw in as vital breath , the sweet odours of it , cant. 1.3 . how glorious a thing should we count it , because he is the lord our god , to walk in his name for ever and ever , as all people will walk every one in the name of their god , mic. 4.5 . and then we shall account it no hard law , whatever we do , to do all in the name of our lord jesus , giving thanks to god the father by him , and for him ; blessing god every day , that we are put by him , under the mild and merciful government of a redeemer . then , we shall rejocyingly avow , as the apostle doth , 1 cor. 9.21 . that we are not without law to god , but under law to christ. vvhereupon , when you find your special relation is thus settled and fixed , unto the great lord both of this present visible world , and of hades , or the invisible world , also , by your solemn covenant with him , and evidenc't by the continued correspondency of your heart and life , your dispositions and actions thereunto . 7. do not regret or dread to pass out of the one world into the other at his call , and under his conduct , though through the dark , passage of death ; remembring the keys , are in so great and so kind a hand . and that his good pleasure herein is no more to be distrusted , than to be disputed or withstood . let it be enough to you , that what you cannot see your self , he sees for you . you have oft desired your ways , your motions , your removals from place to place , might be directed by him in the vvorld . have you never said if thou go not with me , carry me not hence ? how safely and fearlesly may you follow him blindfold or in the dark any whither ! not only from place to place , in this world , but from world to world ! how lightsome soever the one , and gloomy and dark the other may seem to you . darkness and light are to him alike . to him hades is no hades , nor is the dark way that leads into it to him an untrodden path . shrink not at the thoughts of this translation , though it be not by escaping death , but even through the jaws of it . vve commonly excuse our aversion to die , by alledging that nature regrets it . but we do not enough consider that in such a compounded sort of creature as we are ; the word nature must be ambiguous . there is in us a sensitive nature that regrets it ; but taking the case as it is now stated , can we think it tolerable , that it should be regretted by the reasonable nature ? unto which , if we appeal , can we suppose it so untrue to its self , as not to assert its own superiority ? or to judge it fit that an intelligent , immortal spirit , capable of so great things , in another world , should be content with a long abode here . only to keep a well-figured piece of flesh from putrifying , or give it the satisfaction of tasting meats , and drinks , that are grateful to it , for a few years ! and if for a few , why not for many ? and when those many were expired , why not for as many more ? and the same reason always remaining , why not for alwaies ? the case is thus put , because the common meaning of this allegation , that nature reg●ets or abhors this dissolution ; is not that they are concerned for their souls how it may fare with them in another world , which the most little mind or trouble themselves about ; but that they are to have what is grateful to them in this world. and was this the end a reasonable spirit , was made for , when , without reason , sense were alike capable of the same sort of gratifications ? vvhat law , what equity ? what rule of decency can oblige the soul of a man , capable of the society , and enjoyments of angels , to this piece of self-denial ▪ for the sake of his incomparably baser body ? or can make it fit that the nobler and more excellent nature , should be eternally subservient to the meaner , and more ignoble ? especially , considering that if ( according to the case supposed ) the two last foregoing directions be complyed with , there is a sort of divine nature superadded to the whole humane nature , that cannot but prompt the soul ennobled by it , to aspire to suitable , even to the highest , operations and enjoyments , whereof it is capable , and , which are not attainable in this present bodily state . and if there were still a dispute between nature and nature , it s enough that the great lord of hades , and of this present sensible world too , will determine it . in a far lower instance , when the general of an army commands it upon an enterprize , wherein life is to be hazarded , it would be an ill excuse of a cowardly declining , to say , their nature regrets and dreads the adventure . the thing is necessary . against what is so unavoidable as death , that is an abject mind that reluctates . * come , then , let us imbolden our selves , and when he brings the key , dare to die . it is to obey , and enjoy him who is our life , and our all . say we chearfully each of us , lord jesus receive my spirit , into thy hands i commit it who hast redeemed it . 8. let us quietly submit to divine disposal , when our dear friends and relatives are by death taken away from us . for consider into what hands this affair is put , of ordering every ones decease , and removal out of this into the other world , and who hath these keys ▪ 't is such a one , whose right , if we use our thoughts , we will not allow our selves to dispute , or to censure his administration . his original right , is that of a creator and a god. for all things were created for him , and by him , col. 1.16 . and without him was nothing made that was made , joh. 1.2 . ●he first and the last to all things , v. 17. his supervening right , was that of a redeemer , as hath been already noted from this context , and , as such , he had it by acquisition , dying to obtain it , & overcoming death ! i am he that liveth and was dead . and then , as he elsewhere declares , by constitution , all power is given me both in heaven and on earth , mat. 28.19 . the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) imports rightful power . and who are we ? or any relatives of ours ? whom all the power of heaven and earth hath no right to touch ? what exempt jurisdiction , can we pretend our selves to belong unto ? or will we adventure to say , not denying his right , he did not use it well in this case ? who is more fitly qualifyed to judge , than he that hath these keys ? and let this matter be yet more throughly discuss't . what is it that we find fault with in the removal of this or that person , that was near , and delightful to us ? is it that he was to die at all ? or that he dy'd so soon ? if we say the former ; do we blame the constitution , appointing all men once to die , by which this world is made a portal to another , for all men , and whence it was necessary none should stay long in this , but only pass thorough , into that world wherein every one is to have is everlasting abode ? or is it that , when we think it not unfit this should be the general and common course , there should yet have been a particular dispensation for this friend or relation of mine ? let the former be suppos●● the thing we quarrel at , and consider the intolerable consequences of the matters being otherwise ; as the case is with this apostate sinful world. such as upon second , better-weighed thoughts , we would abhor to admit into our minds , even as the matter of a wish . what would we wish to mankind a sinning immortality on this earth , before which a wise heathen profest to prefer one day vertuously spent ? would we wish this world to be the everlasting stage , of indignities and affronts to him that made it ? would we wish there should never be a judgment day ? and that all the wise & righteous councels of heaven should be ranverst & overturned , only to comport with our terrene & sensual inclinations ? is this our dutifulness and loyal affection to our blessed lord , the author of our beings , and the god of our ●ives , whose rights and honours should be infinitely dearer to us than our selves ? is it our kindness to our selves , and all others of our kind and order , that are all naturally capable , and many , by gracious vouchsafement , sitly qualified , to enjoy a perfect felicity in another world , that we would have all together confined for ever , to this region of darkness , impurity and misery ? or if it displease us , that our relatives are not , by some special dispensation , excepted from the common law of mortality ? we would , surely , as much have expected an exemption our selves ; otherwise our dying away from them , would make the so much regretted separation , as well as theirs from us . and what then , if we were required to draw up our petition ? to put it into express words ? to turn our wish for our selves , and all our relatives and peculiar friends , into a formed , solemn prayer , to this effect , that we are content the law stand in force , that all the world should die , with only the exception of some few names , viz. our own , and of our kindred , and more inward friends . what ashamed confounded creatures should we be upon the view of our own request ! would we not presently be for quelling , and suppressing it , & easily yield to be non-suited , without more ado ? what pretence can we have not to think others as apt to make the same request for them , and theirs ? and if all the rest of the world shall die , would we and our friends dwell here alone ! or would we have this world be continued habitable only on this private account , to gratifie a family ! and if we , & our friends be holy , heavenly minded persons , how kind were it to wish to our selves , and them , when fit for the society of angels and blessed spirits above , a perpetual abode in this low earthly state ! vvould we not now , upon riper , second thoughts , rather be content that things should rest as they are ; and he that hath these keys , use them his own way . but if by all this , we are put quite out of conceit , with the desire of a terrestrial immortality , all that the matter finally results into is , that we think such a relative of ours dyed too soon . vve would not have coveted for him an eternity on earth , but only more time . and how much more ? or for what ? if we were to set the time , 't is like that when it comes , we should be as averse to a separation , if coexistent , then , as now , and so we revolve into the exploded desire , of a terrestrial immortality , back again at last . if we were to assign the reason of our desire , that would seem as in the present case , a plausible one to some , which is mentioned by plutarch in his consolation to apollonius for the loss of his son , concerning another such case ( as he instances in many ) of one elysius an italian , whose loss of his son euthynous , was much aggravated by this , that he was a great heir . but what was said to that , there , and what is further to be said to any thing of that kind , i shall reserve to a more proper place . it is a more weighty allegation , and of more common concernment ; when an useful person is gone , and one very capable of becoming very eminently so . and this requires deeper consideration , and sundry things ought to be considered in order to the quieting their minds , who are apt to behold such darker dispensations , in the course of providence , with amusement , and disturbance of spirit , i. e. when they see persons of excellent endowments , and external advantages , beyond the most , cut off in their prime , while the world is cumbred with drones , never likely to do good , and pestered with such , as are like to prove plagues to it , and do great hurt and mischief to the age wherein they live . an ancient and not uncommon scruple to pious observers heretofore . wherefore ( says holy job ) do the wicked live , become old , yea are mighty in power ? their seed is established in their sight — ch. 21.7 , 8. when his seed was cut off before his eyes . and here let us consider , 1. that this world is in apostacy from god : and though he is pleased to use apt means for its recovery , he doth what he thinks fit herein , of meer grace , and favour , and is under no obligation to do all that he can . his dispensation herein must correspond to , and bear upon it the impress of other divine perfections , his wisdom , holiness , justice as well as grace . and for grace it self , whereas all since the apostacy lie together in a fearful gulf of impurity , and misery , and some , made more early sensible hereof than the most , do stretch out a craving hand and cry for help . if now a merciful hand reacht down from heaven take hold of them , and pluck them sooner out ; is this disagreeable to the god of all grace , to make some such instances , and vouchsafe them an earlier deliverance ; tho' they might , being longer delayed , be some way helpful to others , that continue stupid , and insensible ? 2. vvhen he hath done much , in an age , still obstinately unreclaimable , he may be supposed to let one appear , only with a promising aspect , and in just displeasure , presently withdraw him , that they may understand they have forfeited such a blessing , to this or that country , as such a one might have proved . 3. this may awaken some , the more to prize , and improve , the encouragements they may have from such as remain , or shall spring up in their stead , who are gone , and to bless god that the weight of his interest , and of the cause of religion , doth not hang and depend upon the slender thred of this mans life . the god of the spirits of all flesh , can raise up instruments as he pleases ; and will , to serve his own purposes , though not ours . 4. he will have it known that tho' he uses instruments , he needs them not . 't is a piece of divine royalty and magnificence , that when he hath prepared , & polish'd , such an utensile , so as to be capable of great service , he can lay it by , without loss . 5. they that are most qualified to be of greatest use in this world , are thereby also the more capable of blessedness in the other . 't is owing to his most munificent bounty , that he may vouchsafe to reward sincere intentions , as highly as great services . he took david's having it in his heart to build him an house , as kindly as solomon's building him one . and as much magnifies himself in testifying his acceptance of such as he discharges from his service here , at the third hour , as of them whom he engages not in it , till the eleventh . 6. of their early piety he makes great present use in this world , testifying his acceptance of their works , generally in his word , and particularly by the reputation he procures to them in the minds and consciences , of such as were best able to judge , and even of all that knew them , which may be truly accounted a divine testimony , both in respect of the object , which hath on it a divine impress , and speaks the self recommending power of true goodness , which is the image of god , and in respect of the subject , shews the dominion god hath over minds , engaging not only good men to behold with complacency of such pleasant , blooming goodness , correspondent to their own ; but even bad men to approve in these others , what they entertain not in themselves . the same things are accepted with god , and approved of men , rom. 14.18 . thus being dead , they , as abel , yet speak . 7. and it is a brighter , and more unsullied testimony , which is left in the minds of men , concerning such very hopeful persons as die in their youth . they never were otherwise known , or can be remembred , than as excellent young persons . this is the only idea which remains of them . had they lived longer to the usual age of man , the remembrance of what they were in youth , would have been in a great degree effac'd , and worn out , by latter things ; perhaps blackened , not by what were less commendable , but more ungrateful to the greater part , especially , if they liv'd to come into publick stations . their just zeal , and contestations against the wickedness of the age , might disoblige many , and create them enemies , who would make it their business to blast them , and cast upon their name and memory all the reproach they could invent . whereas the lustre of that vertue and piety which had provok't no body , appears only , with an amiable look , and leaves behind nothing , of such a person , but a fair , unblemisht , alluring and instructive example ; which , they that observed them , might , with less prejudic'd minds compare with the useless , vicious , lives of many that they see to have filled up a room in the world , unto extream old age , either to no purpose , or to very bad . and how vast is the difference in respect of usefulness to the world , between a pious , young gentleman , dying in his youth , that lived long in a little time , untainted by youthful lusts , and vanities , and victorious over them ; and an accurst sinner of an hundred years old , isa. 65.20 . one that was an infant of days , and though an hundred years old , yet still a child , that had not filled up his days with any thing of real value , or profit to himself , or others , ( as some very judicious expositors understand that text ) that ( as he aptly speaks ) had nothing besides grey hairs , and wrinkles , to make him be thought a long liver ; but who might truly be said not to have liv'd long , but only to have been long in the world. how sweet and fragrant a memory , doth the one , how rotten and stinking a name , doth the other , leave behind him to survivors ! therefore such very valuable young persons as are taken hence in the flower of their age , are not to be thought , upon that account of usefulness to this world , to have lived in it , that shorter time , in vain . they leave behind them that testimony , which will turn to account ; both for the glory of gods grace , which he hath exemplified in them , and which may be improved to the good of many who shall have seen that an holy life , amidst the temptations that the youthful age is exposed to , is no impracticable thing ; and that an early death , is as possible also to themselves . but besides their no little usefulness in this world , which they leave , we must know , 8. that the affairs and concernments of the other world , whither they go , are incomparably greater every way , and much more considerable . and to this most unquestionable maxim must be our last and final resort , in the present case . all the perturbation , and discomposure of mind , which we suffer upon any such accasion , arises chiefly , from our having too high and great thoughts of this world , and too low , and diminishing thoughts of the other ; and the evil must be remedy'd by rectifying our apprehensions in this matter . because that other world is hades , unseen , and not within the verge of our sense , our sensual minds are prone to make of it a very little thing ; and even next to nothing , as too many , will have it to be quite nothing at all . we are concerned , in duty to our blessed redeemer and lord , and for his just honour , to magnifie this his presecture , and render it as great to our selves as the matter requires , and as our very narrow minds can admit . and should labour to correct it as a great and too common fault , a very gross vulgar error , to conceive of persons leaving this world of ours , as if they hereby became useless ; and , upon the matter , lost out of the creation of god. so is our fancy prepossest , and filled with delusive images , that throng in upon it thorough our unwary senses , that we imagine this little spot of our earth to be the only place of business , and all the rest of the creation , to be meer vacuit● , vast , empty space , where there is nothing to do , and nothing to be enjoyed . not that these are formed , positive thoughts , or a settled judgment , with good men , but they are floating imaginations , so continually obtruded upon them , from ( what lies next ) the objects of sense , that they have more influence to affect the heart , and infer suitable , sudden , and indeliberate , emotions of spirit than the most formed judgment , grounded on things that lie without the sphere of sense can outweigh . and hence when a good man dies ( elder or younger ) the common cry is among the better sort ( for the other do less concern themselves ) o what a loss is this ! not to be repaired ! not to be born ! indeed this is better than the common stupidity , not to consider , not to take it to heart , when the righteous man perisheth , or is taken away . and the law of our own nature , obliges and prompts us , to feel , and regret , the losses which afflict us . but such resentments ought to be followed , and qualified , by greater thoughts , arising from a superiour nature , that ought presently to take place with us , of the nobler employments which god calls such unto , of whom this world was not worthy , heb. 11.38 . and how highly his great and all comprehending interest , is to be preferr'd before our own , or the interest of this or that family , country , or nation , on earth ! and , at once , both to enlarge and quiet our minds , on such occasions we should particularly consider , 1. the vast amplitude of the heavenly hades , in comparison of our minute spot of earth , or of that dark region ( wheresoever it is ) reserved for the just punishment of dilinquents , according to such intimations as the holy scriptures give us hereof , which being writ only for the use of us on earth , cannot be supposed to intend the giving us more distinct accounts of the state of things , in the upper world , than were necessary for us , in this our present state . but it is no obscure hint that is given of the spaciousness of the heavenly regions , when purposely to represent the divine immensity , 't is said of the unconsined presence of the great god , that even heaven , and the heaven of heavens cannot contain him , 1 king. 8.27 . 2 chron. 6.18 . how vast scope is given to our thinking minds to conceive heavens , above heavens , incircling one another , till we have quite tired our faculty , and yet we know not how far short we are of the utmost verge ! and when our lord is said to have ascended far above all heavens , ephes. 4.10 . whose arithmetick will suffice to tell how many they are ? whose vranography to describe how far that is ? we need not impose it upon our selves to judge their rules infallible , who , being of no mean understanding , nor indiligent in their enquiries , have thought it not improbable that there may be fixed stars within view , at that distance from our earth , that a movable , in as swift motion , as that of a bullet shot from a canon , would be fifty thousand years in passing from the one to the other * . but how much remoter that star may be from the utmost verge of the universe , is left altogether unimaginable . i have been told that a very ingenious artist going about , in exact proportions , to describe the orb or vortex to which our sun belongs , on as large a table as could be convenient for him to work upon , was at a loss to find a spot not too big , in proportion , for our earth , and big enough , whereupon to place the point , made very fine , of one foot of his compass . if any suspect extravagancy in our modern computations let him take a view of what is discoursed to this purpose by a writer of most unexceptionable wisdom , and sobriety ( as well as most eminent sanctity ) in his time * now when the lord of this vast universe beheld upon this little spot , intelligent creatures in transgression and misery , that he did so compassionately concern himself , for the recovery of such as should , by apt methods , be induc't to comply with his merciful design ; and appoint his own eternal son to be their redeemer , in order whereto , as he was god with god , he must also become man , among men , one of themselves , and so as god-man , for his kindness to some , be constituted universal lord of all . shall meer pity towards this world greaten it above the other ? but we are not left without ground to apprehend a more immediate reason for his being , as redeemer , made head and lord of all those creatures that were the original inhabitants of the invisible world. for when it had been said , col. 1.16 . that all things were created by him , not only the visible things on earth ▪ but the invisible things in heaven , here is a regression to these latter , who were before ( for their greater dignity ) generally , first mentioned , and now some enumeration given of them , whether they be thrones , or dominions , or principalities , or powers , and all things again repeated , that these might appear expresly included , said over again to be created by him , and for him , which was sufficient to express his creative right in them . 't is presently subjoyned , v. 17. and he is before all thin●s , and by him all things consist . all owe their stability to him , viz. the mentioned ●hrones , dominions , &c. as well as other things . but how ? or upon what terms ? that we might understand his redemptory right was not here to be overlook't , 't is shortly after added , and having made peace by the blood of his cross , it pleased the father ( to be repeated out of what went before ) by him to reconcile all things to himself ; and this by him , iterated , q. d. by him shedding his blood on the cross , whether they be things on earth , or things in heaven , lest the thrones , dominions , mentioned before should be forgot . and a word is used accommodable enough to the several purposes before expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not always suppose enmity , but more generally signifie , upon a sort of commutation , or valuable consideration , to procure or conciliate , or make a thing more firmly ones own , or assure it to himself , though 't is afterwards used in the stricter sense , v. 21. i have often considered with wonder and pleasure , that whereas god is called by that higher , and far more extensive name , the father of spirits ; he is also pleased so graciously to vouchsafe , as to be styl'd the god of the spirits of all flesh , and thereby to signifie , that having an order of spirits so meanly lodged that inhabit frail and mortal flesh , though he have a world of spirits to converse with , whose dwelling is not with flesh ; yet he disdains not a relation to so mean and abject spirits ( his off-spring also ) in our world. and that , because this was the place of offending delinquents that he would recover ; the redeemer should sort himself with them , and , as they were partakers of flesh and blood , himself likewise take part of the same ! this was great , and godlike ! and speaks the largeness , and amplitude of an all comprehending mind , common to father and son ; and capable of , so , applying it self to the greatest things , as not to neglect the least . and therefore so mu●h the more magnifies god , and our redeemer , by how much the less considerable we , and our world are . but that hence we should so over magnifie this world , as if nothing were considerable that lies without its compass , is most perversly to misconstrue the most amazing condescension . the spirit of god , by holy david , teaches us to reason the quite contrary way . and from the consideration he had of the vastness , and splendor , of the upper world , of the heavens , the moon and stars , &c. not to magnifie but diminish our world of mankind , and say , what is man ? and let us further consider , 2. the inexpressible numerousness of the other worlds inhabitants , with the excellencies wherein they shine , and the orders they are ranked into , and how unlikely is it , that holy souls that go thither , should want employment ? great concourse , and multitude● of people , make places of business in this world , and must much more do so , where creatures of the most spiritual , and active natures , must be supposed to have their residence . scripture speaks of myriads ( which we read an innumerable company ) of angels , besides all the spirits of just men heb. 12. who are sometimes said to be more than any one , ( which we causlesly render man ) could number , rev. 7. and when we are told of many heavens , above all which our lord jesus is said to have ascended ; are all those heavens , only empty solitudes ? uninhabited glorious deserts ! when we find how full of vitality this base earth of ours is , how replenish't with living creatures , not only on the surface , but within it , how unreasonable is it to suppose the nobler parts of the universe to be less peopled with inhabitants , of proportionable spirituality , activity , liveliness and vigour to the several regions , which , the remoter they are from dull earth , must be supposed still the finer , and apt to afford fit , and suitable habitations to such creatures ? whether we suppose pure , unclothed spirits be to the natives in all those heavens , all comprehended under the one name of angels , or whether ( as some think of all created spirits ) that they have all vital union with some or other vehicles , ethereal , or celestial , more or less fine , and pure , as the region is , to which they belong , having gradually associated unto them the spirits of holy men gone from us , which are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , angels-fellows , luk 20.36 . it is indifferent to our purpose . let us only consider them all , as intelligent , spiritual , beings , full of holy light , life , active power , and love to their common lord , and one another . and can we imagine their state to be a state of torpid silence , idleness , and inactivity , or that they have not much higher , and nobler work to do there , than they can have , in such a world as this , or in such bodies , as here , they lugg to and fro ! and the scriptures are not altogether silent , concerning the distinct orders of those glorious creatures , that inhabit all the heavens , with this upper hades , must be understood to contain . tho' it hath not provided to gratifie any ones curiosity , so far as to give us particular accounts of their differences , and distinctions . and though we are not warranted to believe such conjectures concerning them , as we find in in the supposititions dionysius ' his celestial hierarchy , or much less the idler dreams of valentinus , and the gnosticks about their aeones , with divers more such fictions , yet we are not to neglect , what god hath expresly told us , viz. that giving us some account of the creation , in the hades , or the invisible part of it ; there are thrones , dominions , principalities , powers , angels , ( and elsewhere archangels , authorities , col. 1.16 . with 1 pet. 3.21 . which being terms that import order , and government , can scarce allow us not to conceive , that of all those numberless multitudes of glorious creatures , that r●plenish and people those spacious regions of light , and bliss , there are none , who belong not to some or other , of those principalities and dominions . whence therefore , nothing is more obvious , than to conceive , that whosoever is adjoyned to them , ascending out of our wo●ld , presently hath his station assigned him , is made to know his post ▪ and how he is to be employed , in the se●vice and adoration of the sovereign lord of all , and in paying the most regular homage , to the th●one of god and the lamb. it being still to be remembred , that god is not worshiped there , or here , as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as though he needed any thing , since he gives to all breath and being and all things , acts 17. but that the felicity of his most excellent creatures , doth in great part consist , in acting perpetually according to the dictate of a just & right mind . and that therefor tehey take highest pleasure in prostration , in casting down their crowns , in shrinking even into nothing , before the original , eternal , subsistent being , that he may be owned as the all in all , because they follow , herein , a most satisfy'd judgment , and express it when they say , thou art worthy o lord , to receive glory , and honour and power , for thou hast created all things , and for thy pleasure they are , and were created , rev. 4.11 . and worthy is the lamb that was slain , to receive riches , and wisdom , and strength , &c. ch . 5.12 . and they that rest not night or day from such high and glorious employments , have they nothing to do ? or will we say or think , because we see not how the heavenly potentates , lead on their bright legions , to present themselves before the throne , to tender their obeysance , or receive commands and dispatches to this or that far remote dynasty — ; or ( suppose ) to such and such a mighty star ( whereof there are so numberless myriads . and why should we suppose them not replenish't with glorious inhabitants ? ) whither they fly as quick as thought , with joyful speed , under the all-seeing eye , glad to execute wise and just commands upon all occasions . but alas ! in all this we can but darken counsel with words without knowledge . we cannot pretend to knowledge in these things ; yet if from scripture intimations , and the concurrent reason of things , we only make suppositions of what may be , not conclusions of what is ; let our thoughts ascend as much higher as they can . i see not why they should fall lower than all this . and because we cannot be positive , will we therefore say or think , there can be no such thing , or nothing but dull inactivity in those regions ? because that other world is hades , and we see nothing , shall we make little , or next to nothing of it ? we should think it very absurd reasoning ( if we should use it , in reference to such mean trifles in comparison , and say ) there is no such thing as pomp and state , no such thing as action or business in the courr of spain or france , of persia or japan , because no sound from thence , strikes our ear , or the beams of majesty there , dazle not our eye ? i should indeed think it very unreasonable to make meer magnitude , or vast extent of space , filled up with nothing but void air , ether , or other fine matter ( call it by what name you will ) alone , or by it self , a very considerable note of excellency , of the other invisible world , above this visible world of ours . but i reckon it much more unreasonable and unenforc't , ( to say no more ) by any principles , either of philosophy , or religion , finding this world of ours ( a baser part of the creation ▪ ) so full of life , and of living inhabitants , of one degree or another ; to suppose the nobler parts of the universe , still ascending upwards , generally unpeopled , and desert ! when it is so conceivable in it self , and so aptly tending to magnifie our creator , and redeemer , that all the upper regions be fully inhabited with intelligent creatures , whether meer spirits , unclothed with any thing material , or united with some or other matter , we need not determine . and whereas scripture plainly intimates , that the apostate revolted spirits that fell from god , and kept not their first stations , were vastly numerous ; we have hence scope enough for our thoughts to conceive , that so spacious regions being replenisht with intelligent creatures , always innocent and happy , the delinquents compared with them may be as despicable for their paucity , as they are detestable for their apostacy . and that the horrid hades , wherein they are reserved to the blackness of darkness for ever , may be no more in proportion , nay , unexpressibly less , than some little rocky island , appointed as a place of punishment for criminals , in comparison of a flourishing , vast empire , fully peopled with industrious , rich , sober-minded and unhappy inhabitants . we might further consider , 3. the high perfection they presently attain to , who are removed , though in their younger years , out of this , into that other world. the spirits of just men are there said to be made perfect . waving the olympick metaphor , which is , at most , but the thing signifying : that which is signified , cannot be less than the concurrence of natural , and moral perfection . the perfecting of all our faculties , mind , will , and active power , and of all holy and gracious excellencies , knowledge , wisdom , love , holiness . the apostle makes the difference be , as that of a child , and that of a man , 1 cor. 13. and would any one that hath a child he delights in , wish him to be a child always , and only capable of childish things ? or is it a reasonable imagination , that by how much we are more capable of action , we shall be the more useless , and have the less to do ? we may further lastly add , that which is not the least considerable . 4. that all the active , services , and usefulness , we are capable of in this world , is but transitory , and lies within the compass of this temporary state of things , which must have an end . whereas the business of the other world , belongs to our final and eternal state , which shall never be at an end . the most extraordinary qualifications for service on earth , must hereafter , if not by the cessation of the active powers and principles themselves , as tongues , prophecies , and such knowledge as is uncommon , and , by peculiar vouchsafement , afforded but to a few , for the help of many . ●hese endowments designed for the propagation of the christian faith , and for the stopping mouths of gainsayers , must in the use and exercise , at least , by the cessation of the objects , and occasions , fail , and cease , and vanish away , 1 cor. 13.8 . the like may be said of courage and fortitude to contend against prevailing wickedness ; skill , ability , with external advantages , to promote the impugned interest of christ , and christian religion ; of all these there will be no further use in that other world. they are all to be considered as means to the end . but how absurd were it to reckon the means of greater importance than the end it self ? the whole present constitution of christs kingdom on earth , is but preparatory and introductive to the celestial kingdom . and how absurd were it to prefer this temporary kingdom to the eternal one , and present serviceableness to this , to perpetual service in the other ? 't is true , that service to god and our redeemer in this present state , is necessary in its own kind , highly acceptable to god , and justly much valued by good men. and we ought our selves willingly to submit to serve god in a meaner capacity in this world , while it is his pleasure we shall do so , especially if god should have given any signification of his mind , concerning our abode in the flesh , some longer time , as 't is likely he had done to the apostle paul , phil. 1.24 . because he says , he was confident , and did know that so it should be , ver . 25. we should be abundantly satisfied with it , as he was . but to suppose an abode here , to be simply , and universally more eligible , is very groundless , and unreasonable . and were a like case , as if a person of very extraordinary abilities and accomplishments , because he was useeful in some obscure country village , is to be looked upon as lost , because his prince , being informed of his great worth , calls him up to his court , and finding him every way fit , employs him in the greatest affairs of state ! to summ up this matter , whereas the means , are always , according to usual estimate , wont to derive their value from their end . time , from eternity . this judgment of the case , that usefulness in this present state , is of greater consequence , and more important , than the affairs of the other world , breaks all measures , overturns the whole frame , and inverts the order of things , makes the means more valuable than the end : time more considerable than eternity ; and the concernments of a state that will soon be over , greater than those of our fixed , permanent , everlasting state , that will never be over . if we would allow our selves the liberty of reasoning , according to the measure and compass of our narrow minds , byast , and contracted by private interest , and inclination , we should have the like plausible things to think , concerning such of ours as die in infancy , and that when they have but newly look't into this world , are presently again caught out of it ; that if they had lived , what might they have come to ? how pleasant and diverting might their childhood have been ? how hopeful their youth ? how useful their riper age ? but these are commonly thoughts little wiser than theirs , and proceed from a general infidelity , or misbelief , that whatsoever is not within the compass of this little , sorry , world , is all emptiness , and nullity ! or if such be pious and more considering , 't is too plain they do not , however , consider enough , how great a part it is , of divine magnificence , to take a reasonable immortal spirit from animating a piece of well figured clay , and presently adjoyn it to the general assembly above ! how glorious a a change is made upon their child in a moment ! how much greater a thing it is to be adoring god above , in the society of angels , than to be dandled on their knee , or enjoy the best provisions they can make for them on earth ! that they have a part to act upon an eternal stage ! and though they are but lately come into being , are never to go out of being more , but to be everlasting monuments , and instruments of the glory of their great creator and lord ! nor , perhaps , is it considered so deeply as it ought , that it hath seemed meet to the supream wisdom , upon a most important reason , in the case of lengthning , or shortning the lives of men , not ordinarily , or otherwise , than upon a great occasion , to interrupt the tendencies of natural causes , but let nature run its course : for otherwise , very frequent innovations upon nature , would make miracles cheap , and common , and consequently , useless to their proper , great ends , which may be of greater significancy in the course of gods government over the world , than some addition to this , or that life can be worth . and therefore should this consideration repress our wonderment , why god doth not , when he so easily can , by one touch upon this , or that second cause , prevent , or ease the grievous pains , which they often suffer that love him , and whom he loves . he reckons it fitter , and they will in due time reckon so too themselves , when the wise methods of his government come to be unfolded , and understood , that we should any of us bear what is ungrateful to us , in point of pain , loss of friends , or other unpleasing events of providence , than that he should make frequent , and less necessary breaches upon the common order , and course of government which he hath establish't over a delinquent , sinful , world. whereupon it is a great piece of wisdom and dutifulness towards our great lord , not to pray absolutely , peremptorily , or otherwise than with great submission , and deference to his wise and holy pleasure , for our own or our friends lives , ease , outward prosperity , or any external or temporary good thing . for things that concern our spiritual and eternal welfare , his good and acceptable will is more expresly declared , and made known already , and before hand . but as to the particular case of the usefulness of any friend or relative of ours in this , or the other state , the matter must be finally left to the arbitrement and dispose of him who hath the keys o● hades , and of death . and when by his turn of them he hath decided the matter , we then know what his mind and judgment is , which it is no more fit for us to censure , than possible to disannul . whatever great purposes we might think one cut off in the flower of his age , capable of serving in this world , we may be sure he judged him capable of serving greater in the other . and now by this time i believe you will expect to have somewhat a more particular account of this excellent young gentleman , whose early decease hath occasioned my discoursing so largely on this subject . not more largely than the importance , but much less accurately , than the dignity of it did challange . he was the eldest son of sir charles hoghton , of hoghton tower , in the county of lancaster , baronet , and of the lady mary , daughter of the late lord viscount masserene , his very pious consort . a family of eminent note in that northern part of the kingdom , for its antiquity , opulency , and interest in the country where it is seated ; and which hath intermarried with some or other of the nobility , one generation after another . but hath been most of all considerable , and illustrious , as having been it self , long , the immemorial known seat of religion , sobriety , and good order , from father , to son ; giving example , countenance , and patronage to these praise-worthy things to the country round about . and wherein , hitherto ( through the singular favour and blessing of heaven ) there hath not been that visible degeneracy , that might be so plainly observed , and sadly deplored , in divers great families . as if it were an exemption from what was so anciently remarked by the poet , aetas parentum , pejor avis , — &c. but on the contrary , such as have succeeded , have , by a laudable ambition , and emulation , as it were , striven to outshine such as have gone before them in piety , and vertue . in this bright and lucid tract and line , was this most hopeful young gentleman , now arrived to the age wherein we use to write man , beginning to stand up in view , and to draw the eyes , and raise the hopes of observers , and well-wishers , as not likely to come short of any of his worthy ancestors , and predecessors . but heaven had its eye upon him too , and both made and judg'd him meet for an earlier translation , to a more eminent station there . he was from his childhood observed to be above the common rate , docile , of quick apprehension , solid judgment , and retentive memory , and , betimes , a lover of books and learning . for religion ; his knowledge of the principles of it , continually grew , as his capacity did more & more admit , under the eye and endeavours of his parents , and such other instructors , as they took care he should never want . but his savour and relish thereof , and the impression made thereby up●n his soul , was so deep , and so early , as to be apparently owing to an higher cause , the gracious operation of the holy spirit , and a singular blessing thereby , upon his pious education . and in this way , it could not be easie to such as were his most diligent , & constant observers , to conclude , or conjecture , when god first began to deal with his spirit . above ten years ago , i had opportunity for a few days , to have some converse with him , in his fathers house . and , as i could then perceive , his spirit was much tinctured with religion ; so i received information , that for a considerable time before , there constantly appeared in him such specimina of serious piety , as were very comfortable to his parents , and might be instructive to others , that took notice of them . in the course of divers following years , he greatly improved , under domestick , and private instruction , both in grammar-learning , and academical studies , for which he wanted not apt helps . when there was great reason to hope he was so well establish't in religion and vertue , as neither to be shock't by the importunate temptations of a sceptical vicious age in the general , or betrayed by the facility of his own youthful age. his prudent , worthy father , judged it requisite , and not unsafe , to adventure him into a place of more hazard , but greater advantage , for his accomplishment in that sort of culture , and polishing , that might , in due time , render him both in reality , and with better reputation , serviceable in a publick station , i. e. where he might gain such knowledge of the world , of men , and of the laws of his country , as were proper for his rank , and one that was to make such a figure in the nation , as it was to be hoped he might . and upon that account , not yet a year agoe , brought him up to london , entered him in the temple , took for him convenient lodgings there , and left him settled , unto mutual satisfaction . he was little diverted by the noise , novelties , or the gaities of the town , but soon betook himself to a course of close study ; discontinued not his converse with god , and thereby learn't , and was enabled , to converse with men , warily , and with caution ; so as he might be continually improving and gaining good , without doing , or receiving hurt . the substance of the following account , i received from a pious intelligent young man , who several years attended him before his coming to town , and afterwards , to the finishing of his course . mr. hoghton 's early seriousness , increased with his years . his deportment was grave , composed , without any appearance of pride , which he carefully avoided his diligence in study was unusual , and his proficiency very great ; neither was this less an effect of his conscientiousness in the improvement of his time , than of his desire after knowledge . as to his demeanour , and performance of duties , towards his several relations , his self denial , his sedateness of mind , his fear of sin , his tenderness of conscience , love of the best things , and unconcernedness about things of an inferior nature , so far as hath fallen under my observation , in near six years time , i believe few , if any of his years , did exceed him . in his sickness he was very patient , submissively undergoing those heavy stroakes it pleased god to lay upon him . vpon his apprehension of death , he seemed very little discouraged , but quietly resigned himself into the hands of the all-wise disposer of all things . some time before his sickness , and in the time of it , he said , afflictions were very proper for ●ods children , and those that were never afflicted , had reason to question the truth of their grace , and gods love to them , quoting that scripture , if ye are without chastening , then are ye bastards , and not sons . he often repeated those words , in the beginning of his illness . — 't is an hard thing to make our calling , and our election sure . — i desire to glorifie god. — when he understood , from some expressions of his physician , how dangerous his distemper was , he said , he knew very well the meaning of his physicians words ; but that however it proved , he hoped he was safe . he was so strict in the observation of the lords day , that if he happened to lie longer than ordinary in the morning , he would continue the later in duties , in the evening ; saying , we ought not to make that day shorter than other days . though he was very intent on his studies , yet on saturdays he always broke them off at noon , and spent the afternoon in reading divinity , and preparing himself for the lords day . he was always constant in his secret duties , and suffered nothing to hinder him from the performing of them . before he expired , he spoke with great assurance of his future happiness , and hopes of meeting his relations in glory . thus far goes that account . his sickness was short . when , hearing of it , i went to visit him , i was met in an ante-chamber , by his ingenious , dear , brother , to whom it is no reproach to be second to him , and who , it is to be hoped , will be at least , truly so ; making him , though a fair example , yet not a standard ; who hath for divers years , been most intimately conjunct , and conversant with him , known his way , his spirit , his manner of life , his purity : and may be led on , and excited thereby , wherein he hath observed him to excel others , to endeavour not to come short , but , if it were possible , to excel him ; remembring , he is to be the next solace of his parents , hope of his family , and resort of his country ( if god shall vouchsafe to continue him ) in succeeding time . from him , i had little expectation of finding his sick brother in a conversable condition ; the malignity of his feaver having , before seized his head , and very much disordered his intellectuals ; but going in , i was much surprized to find it so far otherwise . he presently knew me ; & his understanding that served him for little else , fai●ed him not in the concernments of religion , and of his soul. there was not an improper or misplac't word ( tho' the case could not admit of interchanging many ) that came from him . concerning the substance of the gospel of christ , ( as it could be shortly summed up to him ) he said , he had no doubt , and his transactions with christ himself , accepting him ; resigning , and entrusting himself absolutely , and entirely to him , and god in him , were so explicite , distinct , & clear , as could leave no place of doubt concerning him . he profest his concurrence to such requests , as were put up to god concerning him ; and the next morning , slept quietly in the lord. nor now will it be unfit , to shut up the discourse , with some few , suitable reflections , upon this double subject . the text , and this providence , taken together . 1. how happy is it ! when this power , of our great redeemer , and lord , mention'd in the text , and a preparation , with chearful willingness , dutifully to comport with it , concur and meet together , as they have done in this instance . our lord hath shewn his power . he asserted it , in the text. in this instance he used it , giving an open testimony , that he takes it to belong to him , to make such translations from one world , to another , whensoever he judges it a fit season . nor is solicitous , whether men acknowledge his right , so to do , or no ; or what censures they will pass upon what he hath done . he doth his own work , and leaves men to their own talk , or mutterings , or wonder , or amusement at it , as they will. so it becomes sovereign power to do , establish't upon the most unquestionable foundations ; exercis'd according to the wisest and most righteous measures . he hath used his own right , and satisfied himself in the use of it . he thought not himself concern'd to advise with any of us , about it , who , as his counsellor , should instruct him ? isa. 40.13 . rom. 11. v. 34. he owes so much to himself , to act as unaccountable to no one , nor liable to any ones controll . here is most rightful , resistless power , justly and kindly us'd on the one hand ; and , on the other , how placid , how calm , a resignation ! here was no striving ! no crying ! no reluctant motion , no querulous , repining voice . nothing but peaceful , filial submission ; a willingness to obey the summons given . this was an happy accord , the willingness of this departing soul , proceeding not from stupidity , but trust , in him who kept these keys ; and such preparedness for removal , as the gospel requir'd . o happy souls ! that finding the key is turning , and opening the door for them , are willing to go forth upon such terms , as knowing whom they have believed , &c. and that neither principalities or powers — life or death — &c. can ever separate them from the love of god in christ jesus their lord. life , they find , hath not separated — whereof was the greater danger ; and death is so far from making this separation , that it shall compleat their vnion with the blessed god in christ , and lay them infolded in the everlasting embraces of divine love ! happy they ! that can hereupon welcome death ! and say , now , lord , lettest thou thy servant depart in peace ! that , before , only desired leave to die , and have , now , obtained it ; that are , with certainty of the issue , at the point of becoming compleat victors , over the last enemy ; and are ready to enter upon their triumph , and take up their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , death is swallowed up in victory . o death , where is thy sting ! o grave , where is thy victory ! — thanks be to god , who giveth us the victory through jesus christ our lord. happy soul ! here will be a speedy end of all thy griefs , and sorrows , they will be presently swallow'd up , in an absolute plenitude and fulness of joy. there is already an end put to thy tormenting cares and fears ; for what object can remain to thee , of a rational fear , when once , upon grounds ( such as shake not under thee ) thou art reconcil'd to death ? this is the most glorious sort of victory , viz. by reconciliation . for so , thou hast conquered , not the enemy only , but the enmity it self , by which he was so . death is become thy friend , and so no longer to be feared ; nor is there any thing else , from whence thou art to fear hurt ; for death was thy last enemy , even this bodily death ! the whole region beyond it , is to one in thy case , clear , and serene , when to others , is reserved the blackness of darkness for ever . there are no terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no formidable consequences , no reserves of misery , no treasures of wrath to be feared by thee . to one , in thy condition , may that , without hesitation , be apply'd , nihil metuit , qui optat mori ; he fears nothing , who desires to die . what is the product of some mens infidelity , is the genuine product of their faith . from so contrary causes may proceed the same effect . the effect , a willingness to die , or a bold adventure upon death , is the same , but only in respect of the general kind ; with great differences in the special kind , according to the difference and contrariety of the causes , whereof they discernibly tast and savour . with infidels , it is a negative , dead , stupid , partial willingness , or but a non-aversion ; and in a lower , and much diminished degree ; or if some present , intolerable , disgraceful calamity urge them , a rash , obstinate , presumptuous rushing upon death ; because they do not consider consequences . with believers , such as in reference to the concernments of the other world do walk by faith , while as yet , they cannot walk by sight , in reference to those things , 2 cor. 5.7 . it is a positive , vital , courage , v. 8. we are confident , and a preponderating inclination of will ; we are willing rather to be absent from the body , and to be present with the lord ; because ( as is manifest ) they do consider consequences , and how blessed a state will certainly ensue ! how vast are these special differences , of the same thing in the general , willingness to die ! o the transports of joy that do now most rationally result from this state of the case ! when there is nothing left , lying between the dislodging soul , and the glorious unseen world , but only the dark passage of death ; and that so little formidable ; considering who hath the keys of the one , and the other . how reasonable is it upon the account of somewhat common herein , to the redeemer , and the redeemed , ( altho' every thing be not ) to take up the following words , that so plainly belong to this very case . therefore my heart is glad , and my glory rejoyceth ; my flesh also shall rest in hope . for thou wilt not leave my soul in sheol , or hades ; thou wilt not forsake , or abandon it in that wide world , neither wilt thou suffer thine holy one to see corruption . thou wilt shew me the path of life ; the path that leads unto that presence of thine , where is fulness of joy ; and to those pleasures which are at thy right hand ; or in thy power , and which are for evermore ; and shall never admit either of end , or diminution , psal. 16.9 , 10 , 11. now , what do we mean to let our souls hang in doubt ? why do we not drive things for them , to an issue ? put them into those same safe hands that holds these keys ; absolutely resign , devote , entrust , and subject them to him ; get them bound up in the bundle of life ; so adjoyn and unite them to him ( not doubting but as we give them up , he will , and doth , in that instant , take hold of them , and receive them into union with himself ) as that we may assure our hearts , that because he lives , we shall live also . thus the ground of our hope becomes sure , and of that joy which springs from such an hope . our life , we may now say , is hid with christ in god ( even tho' we are , in our selves , dead , or dying creatures ) col. 3.3 . yea , christ is our life , and when he , who is our life , shall appear , we shall appear with him , in glory , verse 4. he hath assured us , that because he is the resurrection , and the life ; he that believeth in him , tho' he were dead , shall yet live . and that , whosoever lives , and believes in him , hath thereby , a life already begun in him , in respect whereof he shall never die , joh. 11.25 , 26. what now can be surer than this ? so far we are at a certainty , upon the included supposition , i. e. that we believe in him . and what now remains to be ascertain'd ? what ? only our own intervening death ? we must , 't is true be , absent from these bodies , or we cannot ( as we would ) be present with the lord. and is that all ? can any thing now , be more certain than that ? o happy state of our case ! how should our hearts spring and leap for our joy , that our affairs are brought into this posture ! that in order to our perfect blessedness , nothing is farther wanting but to die . and that the certainty of death , compleats our assurance of it . what should now hinder our breaking forth into the most joyful thanksgivings , that it is so little doubtful we shall die ! that we are in no danger of a terrestrial immortality ! and that the only thing that it remain'd we should be assured of , is so very sure . that we are sure it is not in the power of all this world , to keep us always in it . that the most spiteful enemy we have in all the world , cannot do us that spite , to keep us from dying ! how gloriously may good men triumph , over the impotent malice of their most mischievous enemies , viz. that the greatest mischief , even in their own account , that it can ever be in their power to do them , is to put it out of their own power ever to hurt them more ( for they now go quite out of their reach ) they can ( being permitted , ) kill the body , and after that ( luke 12.4 . ) have no more that they can do . what a remarkable , significant , after that , is this ? what a defiance doth it import of the utmost effort of humane power and spite ! that here it terminates ! 't is now come to its ne plus ultra ! and so we are to look upon all our other trials and afflictions , that in any providential way may befall us ; we may be sick , in pain , in poverty , in disgrace , but we shall not be alwaies in mortal flesh , which is the subtratum , and the root of all the rest . can we be upon better terms , having but two things to be concerned about , as necessary to our compleat felicity , union with christ , and disunion from these bodies ? god is graciously ready to assist us , in reference to the former , tho' therein he requires our care , subserviently hereto : in reference to the latter , he will take care himself , in his own fit season , without any care or concern of ours in the matter . and only expects us to wait with patience , till that sit season come . and come it will , perhaps , sooner than we may think . he doth not , alwaies , go by our measures in judging of the fit season ; as this present instance shews . 2. from the text , taken in conjunction with this act of providence , we may observe the great advantage of a pious education . tho' the best means of such education do not always prove effectual ; yet this being much the more probable course , upon which to expect gods blessing , than the parents prophane negligence of the souls of their children ; such an example , wherein god by his blessing testified his approbation of parental care and diligence ; should greatly quicken the endeavours of parents herein ; as hoping , hereby , to serve his great , and merciful , and most principal design , who hath these keys ; and whose office it is , to transmit souls , when they are prepared and ready , out of this world of ours , into that blessed glorious world above . and , though they may think themselves disappointed , when thorough gods blessing upon their endeavours , they have educated one , to such a pitch , as this young gentleman was raised and brought up unto ; with a prospect , and hope of his having a long course of service to run thro' here on the earth : yet let parents hence learn to correct what was amiss , or what was wrong ; not what was right , and well . their action and endeavour was , what ought to be . their error or mistake ( if there was any ) was more principally , as the case is here stated , about their design , and end . not that they designed such an end , for that also was very justifiable , and laudable : but if they designed it as their more principal end ; which the case , as it is now put , supposes , that is , that they take themselves to be disappointed , for no man complains of it as a disappointment , if he miss of an inferior end , and attain that which is far nobler , and more excellent . our great aim should be the subserving the design of the great lord of heaven and earth ; which ultimately and supreamly refers to the heavenly , eternal state of things ; & that souls may be ripen'd and fitted for that , and to do service here on earth , subordinately to the other ; and while they are in preparation for the heavenly state . his principal design must be for that which is principal and concerning that ( as was formerly argued ) there can be no more doubt than whether heaven or earth , eternity or time , a fixed , permanent , everlasting , or a temporary , transitory , vanishing state of things be more valuable , and to be preferred . our redeemer hath acquired , and doth use these keys , for the translating of souls , assoon as he shall judge them meet to be partakers of the inheritance of saints in light , col. 1.12 . some he makes meet much earlier than others . his design , so far as it is known , or may be supposed , should give measure to ours ; therefore ours must be to make them meet , as early , for his purposes , as is possible ; as knowing it cannot be too early : they were devoted to him early , and pursuantly hereto , no time should be lost from the great business of fitting , and forming them for him ; inasmuch also , as the same qualifications , viz. that are of higest excellency , and value , do equally prepare them to serve , and glorifie him , in either world , as he shall chuse to , dispose of them . and it unquestionably belongs to him to make his choice , as it does to us , to endeavour to make them ready . if any of us , having purposely educated a son for the service of his prince , and present him accordingly , we would submit it to his pleasure , to chuse the station , wherein he shall serve him : especially if he be a prince of celebrated wisdom , and goodness . and should we complain , that he is put early , into a station of much higher dignity , than we thought of ? how lit●le is this matter considered , by most , that go under the name of christian parents ; that are ( more generally ) very solicitous to have , as they call it , their children christ'ned . but never have it in their thoughts to have them educated in the knowledge of christ , or train'd up for christ. as if their baptism were intended for a mockery , their education in the whole course of it , hath no such reference . 't is how they may with better reputation , bear up , not the name of christ , but their own . their aim , looks no higher , than that they may inherit their lands , maintain the honour of their families ; appear ( if such be their own rank ) well-accomplisht gentlemen : and of some of those little things that are thought requisite hereto , we may say as our saviour did in another case , these things ought ye to have done , and not to have left the other ( the much greater things ) undone . what should hinder , but that learning to sing , or dance , or fence , or make a modish leg , might consist with learning to know god in christ , in which knowledge stands eternal life ! whatsoever hath real excellency , or hath any thing in it of true ornament , will no way disagree with the most serious christianity . and how lovely is the conjunction of the well-accomplisht gentleman , and the serious christian ! only sever inconsistencies , as how fashionably to curse , and swear , and damn , and debauch , which are thought to belong to good breeding in our age. let not religion , reason , shame , and common sense , be so totally abandoned all at once , as that the same persons shall take care to have their children baptized into christ's name , and be taught to renounce , by their deeds , that great name , almost assoon as they can pronounce the word . where so direct a course is not taken to make those of the succeeding age ignominionsly bad , yet how little is done , towards the making of them truly , and usefully good ? much care is taken to shape , and adorn the out-side of the man , how little to form , and furnish their minds ! here , if they can be brought to make , or judge of a verse , or a jest , or a piece of wit , 't is a great attainment . or if , at home , they can have them taught so much law , as shall , hereafter , enable them to squeeze their tenants , and quarrel with their neighbours , or so much of behaviour , as shall qualifie them to keep gentlemen company ; or if ( as our pious poet phrased it ) they ship them over , the thing is done . then , they shall be able to talk a little of the fashions of this or that foreign country , and make much the better figure in their own . but if , with all other parts of useful knowledge , and good breeding , that are thought requisite for this world , they be also well-instructed touching their redeemer's dominion over it , and the other world also ; and concerning the nature , constitution , design , laws , and priviledges of his kingdom ; if it be seriously endeavoured to make them apt , and prepared , instruments of serving his interest here , as long as he shall please to continue them in any station , on earth ; and that they may also be made meet to be partakers , at length , of a far more excellent inheritance , than an earthly parent could entitle them to , that of the saints in light , col. 1.12 . if they can be fitted to stand in the presence of the eternal king , and to keep company with angels , and blessed spirits above ! how worthy and noble a design is this ! and with what satisfaction is it to be reflected on , if the parents have ground to apprehend , they are herein , neither unaccepted , nor disappointed ! 3. it is of ill presage to our land , that when he that hath these keys , uses them in the so early translation of so hopeful a person as this young gentleman was , so few such are observed to spring up , for the support of the truly christian interest , in the succeeding generation . that the act of our great redeemer and lord , herein , was an act of wisdom , and counsel , we cannot doubt . against the righteousness of it , we can have no exception . the kind design of it , towards them whom he so translates , is so evident in the visible agreement of their spirit and way , with the heavenly state , as their end , as puts that matter out of question . but we are so much the more to dread the consequences , and to apprehend what may make our hearts meditate terror . by the christian interest , i am far from meaning that of a party . but what every one must take for christianity , that will acknowledge there is any such thing . and for the support of that , in the most principal doctrines , and laws of it , what is our prospect ? to go down here somewhat lower . let us suppose a rational susceptibleness , or capacity of religion , to be the difference of man , wherein the controversie may seem to admit of being compromis'd ; whether it be religion , alone , or reason , alone , of which this must be said , that it distinguishes man from the inferiour creatures . and let it be reason , with this addition , an aptness ( suspicere numen ) to be imprest with some religious sentiment , or to conceive of , and adore , an original being . the wise , and mighty author , and cause of all things . and now , how near akin are religion , and humanity let us , next , understand christianity , to be the religion of fal'n man , designing his recovery , out of a lapsed , and lost state ; i. e. man having violated the law of his creation , and offended against the throne and government of his creator , the supream , and vniversal lord of all . it was reckon'd not becoming so great a majesty ( tho' it was not intended to abandon the offenders to an universal ruine , without remedy ) to be reconcil'd , otherwise than by a mediator and a reconciling sacrifice . for which , none being found competent , but the eternal son of god , the brightness of his glory , and the express image of his own person , who was also the first and the last , the lord god almighty ; and partaking with us of flesh & blood , was capable , and undertook to be both mediator and sacrifice . it seem'd meet to the offended majesty , to vouchsafe pardon and eternal life , and the renewing grace requisite thereto , to none of the offenders , but through him ; and accept from them no homage , but on his account . requiring wheresoever the gospel comes , not only repentance towards god , but faith in our lord jesus christ , as the summary of the counsel of god contain'd therein , acts 20.21 — 27. and that all should honour the son , as he the father requires to be honoured , john 5.23 . whereas now so apt a course as this was establisht , for restoring man to himself , and to god , through the influence of the blessed spirit , flowing in the gospel-dispensation , from christ as the fountain : what doth it portend when , amidst the clear light of the gospel , that affords so bright a discovery of the glorious redeemer , and of all his apt methods for bringing to full effect , his mighty work of redemption , an open war is commenc'd against him , and his whole design , by persons , under seal , devoted to him ! if there were but one single instance hereof in an age , who would not , with trembling expect the issue ? but when the genius of a christian nation , seems , in the rising generation , to be leading to a general apostacy , from christianity , in its principal , and most substantial parts ; and they are only patient of some external rituals , that belong , or are made appendent to it , so as but to endure them , either ●ith reluctancy , or contempt . when the juvenile wit , and courage , which are thought to belong to a gentleman , entring upon the stage of the world , are imployed in satyrizing upon the religion , into which they have been baptiz'd , in bold efforts against the lord that bought them ! whither doth this tend ! some would seem so modest , as in the midst of their profane oaths , and violations of the sacred name of god , to beg his pardon , and say , god forgive them . but so ludicrously , as he whom cato animadverts upon , for begging pardon that he wrote in greek , which he was unacquainted with ; saying , he had rather ask pardon , than be innocent ; for what should induce him to do so unnecessary a thing , for which pardon should be necessary ? th●se men think pardons very cheap things ! but will god be mocked ? or doth he not observe ? 't is the prevailing atheistical spirit we are to dread , as that which may provoke jealousie , and to make himself known by the judgments he shall execute . there is great reason to hope , god will not finally abandon england . but is there not equal reason to fear , that before the day of mercy come , there may be a nearer day of wrath , coming ? a day that shall burn as an oven , and make the hemisphere about us , a fiery vault ! in our recovery from a lapsed state , which the religion profest among us , aims at ; there are two things to be effected . the restoring reason to its empire over the sensitive nature , that it may govern that ; and the restoring religion , and love to god , to its place and power , that he may govern us . while the former is not done , we remain sunk into the low level , with the inferior creatures ; and till the latter be effected , we are ranked with the apostate creatures , that first fell from god. the sensualty of brutes , and the enmity of devils , rising , and springing up observably among us , import the directest hostility , against the redeemer's design . and them that bid this open defiance to him , he hath every moment at his mercy ! in the mean time , is this emmanuel 's land ? his right in us he will not disclaim . and because he claims it , we may expect him to vindicate hims●l● . his present patience , we are to ascribe to the wisdom , and greatness of an all-comprehending mind . he counts not an heap of impotent worms his match ! but when the besom of destruction comes , one stroak of it will sweep away multitudes . then contempt will be answered with contempt . they cannot express higher , than to oppose and militate against a religion , introduc'd and brought into the world by so clear , divine light , lustre and glory , not by arguments , but by jeasts ! o that we could but see their arguments , to dispute those keys , out of his hands that holds them ! but do they think to laugh away the power of the son of god ? he also will laugh at their calamity , &c. prov. 1. or expose them to the laughter of men wiser than they , psal. 52.5 , 6. 't is little wit to despise what they cannot disprove . when we find a connection between death , and judgment , how will they contrive to dis-joyn them ? they will be as little able to disprove the one , as withstand the other . but a great residue , 't is to be hoped , our blessed redeemer will , in due time , conquer in the most merciful way ▪ inspiring them with divine wisdom , and love , detecting their errours , mollifying their hardness , subduing their enmity , making them gladly submit to his easie yoke , and light burden . he is , before the world end , to have a numerous seed , and we are not to despair of their rising up more abundantly than hitherto among our selves , so as no man shall be therefore asham'd to be thought a serious christian , because 't is an unfashionable , or an ungenteel thing . then will honour be acquir'd , by living as one that believes a life to come , and expects to live for ever , as devoted ones , to the ruler of both worlds , and candidates for a blessed immortality , under his dominion . nor will any man covet to leave a better name behind him , here , or a more honourable memorial of himself , than by having liv'd an holy , vertuous life . it signifies not nothing , with the many , to be remembred when they are gone . therefore is this trust wont to be committed to marbles , and monumental stones . some have been so wise , to prefer a remembrance among them that were so , from their having liv'd to some valuable purpose . when rome abounded with statues , and memorative oblisks , cato forbad any to be set up for him , because ( he said ) he had rather it should be askt , why had he not one ? than why he had ? what a balmy memory will one generation leave to another , when the savour of the knowledge of christ shall be diffused in every place ! 2 cor. 2.14 . and every thing be counted as dross and dung , that is in any competition with the excellency of that knowledge ; when that shall overflow the world , and one age praise his mighty works , and proclaim his power and greatness to the next . and the branches of religious families , whether sooner or later transplanted , shall leave an odour , when they are cut off , that shall demonstrate their nearer vnion , with the true vine , or speak their relation to the tree of life , whose leaves are for the healing of the nations , even those that were deciduous , and have dropt off , may ( without straining a borrow'd expression ) signifie somewhat towards this purpose . 4. from both the mention'd subjects , good parents may learn , to do god , and their redeemer , all the service they can , and have opportunity for , in their own time ; without reckoning too much upon what shall be done , by a well-educated , hopeful son , after they are gone , unless the like dispensation could be pleaded unto that which god gave to david , to reserve the building of the temple to his son solomon , which without as express a revelation , no man can pretend . the great keeper of these keys , may cross such purposes ; and without excusing the father , dismiss the son , first . but his judgments are a great deep , too deep for our line . and his mercy is in the heavens , psal. 36. extending from everlasting to everlasting , upon them that fear him : and his righteousness unto childrens children , psal. 103. finis . books printed for thomas parkhurst , at the bible and three crowns , the lower end of cheapside , near mercers-chapel . books written by the reverend mr. j. howe . of thoughtfulness for the morrow . with an appendix concerning the immoderate desire of foreknowing things to come . of charity in reference to other mens sins . the redeemer's tears wept over lost soul● ; in a treatise on luke 19.41 , 42. with an appendix , wherein somewhat is occasionally discoursed concerning the sin against the holy ghost , and how god is said to will the salvation of them that perish . a sermon directing what we are to do after a strict enquiry , whether or no we truly love god. a funeral sermon for mrs. esther sampson , the late wife of hen. sampson , dr. of physick , who died nov. 24. 1689. the carnality of religious contention . in two sermons , preach'd at the merchants lecture in broadstreet . a calm and sober enquiry , concerning the possibility of a trinity in the godhead . a letter to a friend , concerning a postscript to the defence of dr. sherlock's notion of the trinity in unity , relating to the calm and sober enquiry upon the same subject . a view o● that part of the late considerations addrest to h. h. about the trinity : which concerns the sober enquiry on that subject . a sermon preach'd on the late day of thanksgiving , decemb. 2. 1697. to which is prefix'd dr. bates's congratulatory speech to the king. a sermon for reformation of manners . books written by j. flavel . the fountain of life opened , or a display of christ in his essential and mediatorial glory . containing forty two sermons on various texts . wherein the impetration of our redemption by jesus christ is orderly unfolded , as it was begun , carried on , and finished by his covenant transaction , mysterious incarnation , solemn call and dedication , blessed offices , deep abasement , and supereminent advancement . a treatise of the soul of man , wherein the divine original , excellent and immortal nature of the soul are opened ; its love and inclination to the body , with the necessity of its separation from it , considered and improved . the existence , operations and states of separated souls both in heaven and hell imm●diately after death , ass●rted , discussed and variously applied . diverse knotty and difficult questions about departed souls both philosophical and theological , stated and determined . the method of grace in bringing home the eternal redemption , contriv'd by the father , and accomplish'd by the son , through the effectual application of the spirit unto god's elect , being the second part of gospel redemption . the divine conduct , or mystery of providence , its being and efficacy asserted and vindicated : all the methods of providence in our course of life open'd , with directions how to apply and improve them . navigation spiritualiz'd : o● , a new compass for seamen , consisting of thirty two points of pleasant observations , profi●able applications , serious reflections , all concluded with so many spiritual poems , &c. two treatises , the first of fear , the second , the righteous man's refuge in the evil day . a saint indeed : the great work of a christian . a touchstone of sincerity : or , signs of grace and symptoms of hypocrisie ; being the second part of the saint indeed . a token for mourners : or , boundaries for sorrow for the death of friends . husbandry spiritualiz'd : or , the heavenly use of earthly things . finis . notes, typically marginal, from the original text notes for div a44673-e140 job 1.1 . psal. 84.11 . hierom. job 29.1 , 2 , 3 , 4 , 5. notes for div a44673-e4620 † ostendunt terris hunc tantùm fata nec ultra esse si●unt . † and here it may suffice to take notice that greek writers , poets , philosophers , historians ; and other writers , that have made only occasional mention of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or of the words next akin to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or lexicographers , that have purposely given an account of it , from greek authors , that must be supposed best to understand the use of words in their own tongue ; generally such as have not been engaged in a controversie , that obliges men usually to torture words to their own sense , or to serve the hypothesis , which they had espoused ; have been remote from confining this , or the cognate words ; to that narrow sense as only to signifie a place or state of torment for bad men , but understood it as comprehending also , a state of felicity for the pious and good . for such as have been concern'd in interpreting this or other like words with reference to the known , and famous controversie , which i need not mention , their judgments must weigh according to the reputation they are of with the reader . the greeks , no doubt , best understood their own language . and among them can we think that homer in the beginning of his 1. il. when he speaks of the many brave souls of his hero's , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the w●r he is describing , sent into the invisible regions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he ever dreamt they were all promiscuously dispatcht away to a place of torment . not to mention other passages where he uses the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to the same purpose . divers others of of the greek poets are cited by several ready to our han●s , with which i shall not cumber these pages . that one ● enough , and nothing can be fuller to our purpose , which is quoted by clem. alexandr . str. l. 5. ( as well as by sundry others ) and ascribed to the comic . diphilus ( tho' by others to another , philemon . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in hades we reckon there are two paths , the one of the righteous , the other of the wicked ; plainly shewing that hades was understood to contain heaven , and hell. plato , when in his phaedo , he tells us that he that comes into hades , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not initiated and duly prepared , is thrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( a stinking lake ) but he that comes into it fitly purified , shall dwell with the gods ; as expresly signifies hades to include the same opposite states of misery and felicity . in that dialogue called axiochus , tho' supposed not to be his , written by one that sufficiently knew the meaning of such a word , we are told that when men die they are brought into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the field of truth , where sit judges that examine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what manner of life every one lived while he dwelt in the body , that they who while they liv'd here were inspir'd by a good genius , or spirit , go into the region of pious men , having before they came into hades been purified — such as led their lives wickedly are hurried by furies up and down chaos — in the region of the wicked . in the third book de repub. plato blames the poets that they represent the state of things in hades too frightfully ▪ when they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praise it rather . plutarch de superst . brings in plato speaking of hades , as a person , or a god , dis , or pluto ( as they frequently do ) and says he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benign or friendly to men ; therefore not a tormentor of them only . caelius rhodigin . quotes this same passage of plutarch , and takes notice that our saviour speaks of the state of torment by another word , not hades , but gebenna ; which sufficiently shews how he understood it himself . and whereas there are who disagree to this notation of this word , that makes it signifie unseen , as some will fetch it from the hebr. and go as far back as adam in their search , alledging for this the authority of an old sibyll , will have it go for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unpleasant ; nothing is plainer than that this other is the common notion , which ( tho' fancy hath not a greater dominion in any thing than in etymology ) would make one shy of stretching invention to find how to differ from the generality . therefore calepin , upon this word , tells us that the greek grammarians , do against the nature of the etymon ( which plainly enough shews what they understood that to be ) generally direct its beginning to be writ with the asper spirit ; but yet he makes it signifie obscure , or not visible . and tho' plato is endeavoured to be hook't in to the deriving it from adam by a very far fetch ; yet 't is plain that his calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a place before referr'd to , shews he understood it to signifie invisible . and so lexicons will commonly derive it ( vulgo , says caelius . rhodis . ) but its extensiveness , as comprehending a state of happiness , is our principal concern , which way ( as we might shew by many more instances ) the common stream carries it . pausanias in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaking of hermes ( according to homer ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that he did lead . souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could not be thought to mean , they were then universally miserable . sext. empir . is an authority good enough for the meaning of a greek word . when ( adversus mathem . ) he tells us , tho' by way of objection ; all men have a common notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( using the genitive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as homer , and others do , another word house , or abode , in the dative , being understood ) and yet , as to the thing , he afterwards distinguishes poets fables , and what from the nature of the soul it self , all have a common apprehension of . as also diog. laert. hath the same phrase , mentioning the writings of protagoras , who , he says , wrote one book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , using the genitive , as here , after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hath been usual , on the mentioned account . and tho' his books were burnt by the athenians , because of the dubious title of one of them concerning the gods. so that we have not opportunity to know , what his opinion of hades was , we have reason more than enough , to think he understood it not of a state of torment only for evil spirits . * primate usher's judgment may be seen in his answer to the jesuits challenge , that this word properly signifies the other world , the place or state of the dead — so that heaven it self may be comprehended in it . grot. on luk. 16.23 . makes hades most certainly to signifie a place withdrawn from our sight ; spoken of the body , the grave ; of the soul , all that region wherein 't is separate from the body . so that as dives was in hades , so was lazarus too , but in separate regions . — for both paradise , and hell , or as the grecians were wont to speak ) elysii and tartara were in hades . you may have in him more quotations from the poets , the sense of the essenes from josephus , and passages from divers of the fathers to the same purpose . dr. hammonds mind was the same , copiously exprest on matt. 11.20 . but differs from grot. in ascribing to philemon , the jambicks above recited , which the other gives to diphilus . dr. lightsoot is full to the same purpose . on the 4th art. of the creed . and tho' bellarmin will have this word always signifie hell ( which if it do with sheol the correspondent word ; jacob desired to go to hell to his son , as dr. h. argues . ) camero ( as good a judge ) thinks , except once , it never d●es . if any desire to see more to this purpose with little trouble to themselves , let them peruse martinius's lexic . on the word inserus , or insernus . i could refer them to many more whom i fo●bear to mention . only if any think in some or other text of scripture this word must signifie hell only , since it is of that latitude as to signifie heaven in other places , an impartial view of the circumstances of the text , must determine whether there , it be meant of the one , or the other , or both . * maimonides . * weems . pirke . r. elie●er . edit . per g. h. varst . c. f. dan. 5.23 . 2 tim. 1.10 . rom. 2.7 . v. 8. v. 11. philo judeu● , quod det●r . potiori insid . sole● ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●al . 3.13 , 14. rom. ● . 3. ● . heb. 10.38 . c. 12.1 . 2 cor. 5.7 . heb. 11.2 . heb. 9.26 . jam. 4.13 , 14 , 15. * neque qui● quam reperit dignu● , qu●d eum temporsu● permutare ! sen. gen. 45. isa. 9.6 . sen. joh. 5.23 . psal. 45.6 — 11. joh. 20.28 . * miser est quicunque non vult , mundo secum moriente , mori sen. tr. cicer. heb. 11.4 . non est quòd quenquam propter canos aut rugas putes diu vixisse . non ille diu vixit , sed diu fuit . sen. * computation by the honourable francis roberts , esq philosoph . transactions for the months march and april , 1694. * bolton in his four last things , who speaking of heaven , directs us to guess the immeasurable magnitude of it : ( as otherwise — so ) by the incredible distance from the earth to the starry firmament ; and adds , if i should here tell you the several computations of astronomers , in this kind , the summs would seem to exceed all possibility of belief . [ and he annexes in his margin sundry computations which i shall not here recite , you may find them in the author himself , p. 21. ] and yet besides , ( as he further adds ) the late learnedest of them place above the 8th sphere , wherein all those g●orious lamps shine so bright , three moving orbs more . now the empyrean he●ven comprehends all these ; how incomprehensible then , must its compass ●nd greatness necessarily be ! but he supposes it possible , the adventure of mathematicians may be too audacious and peremptory , &c. and concludes the height and extent of the heavens to be beyond all human investigation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sen. ●r . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. 14.19 . rom. 5.2 . corn. nep frag. pl●tarch de gerun● . 〈◊〉 . the redeemer's tears wept over lost souls a treatise on luke xix, 41, 42 : with an appendix wherein somewhat is occasionally discoursed concerning the blasphemy against the holy ghost, and how god is said to will the salvation of them that perish / by j.h. howe, john, 1630-1705. 1684 approx. 227 kb of xml-encoded text transcribed from 101 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44688 wing h3037 estc r27434 09859294 ocm 09859294 44259 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. a44688) transcribed from: (early english books online ; image set 44259) images scanned from microfilm: (early english books, 1641-1700 ; 1361:1) the redeemer's tears wept over lost souls a treatise on luke xix, 41, 42 : with an appendix wherein somewhat is occasionally discoursed concerning the blasphemy against the holy ghost, and how god is said to will the salvation of them that perish / by j.h. howe, john, 1630-1705. [22], 176 p. printed by j. astwood for thomas parkhurst, london : 1684. "preface" signed: john howe. reproduction of original in the union theological seminary library, new york. 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. -luke xix, 41-42 -commentaries. 2004-10 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 rachel losh sampled and proofread 2005-01 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the redeemer's tears wept over lost souls , a treatise on luke xix . 41 , 42. with an appendix , wherein somewhat is occasionally discoursed , concerning the blasphemy against the holy ghost , and how god is said to will the salvation of them that perish . by j. h. minister of the gospel . london , printed by j. astwood for thomas parkhurst at the bible and three crowns at the lower end of cheapside , 1684. preface . when spiritual judgments do more eminently befall a people , great outward calamities do often ensue . we know it was so in the instance , which the text here insisted on refers to . but it is not alwaies so ; the connection between these two sorts of judgments is not absolutely certain and necessary , yea and is more frequent with the contraries of each . for this reason therefore , and because judgments of the former kind are so unexpressibly greater , and more tremendous , this discourse insists only upon them , about which serious monitions both have a clearer ground , and are of greater importance ; and wholly waves the latter . too many are apt first to fancy similitudes between the state of things with one people and another , and then to draw inferences ; being perhaps imposed upon by a strong imagination in both ; which yet must pass with them for a spirit of prophecy , and perhaps they take it not well , if it do not so with others too . it were indeed the work of another prophet certainly to accommodate , and make application of what was spoken by a former , to a distinct time and people . 't is enough for us to learn from such sayings as this of our saviour , those rules of life and practice , such instructions and cautions as are common to all times , without arrogating to our selves his prerogative , of foretelling events that shall happen in this or that . the affectation of venturing upon futurity , and of foreboding direful things to kingdoms and nations , may , besides its being without sufficient ground , proceed from some or other very bad principle . dislike of the present methods of providence , weariness and impatiency of our present condition , too great proneness to wish what we take upon us to predict , the prediction importing more heat of anger than certainty of foresight , a wrathful spirit , that would presently fetch down fire from heaven upon such as favour not our inclinations and desires , so that ( as the poet speaks ) whole cities should be overturned at our request , if the heavenly powers would be so easy , as to comply with such furious imprecations . a temper that ill agrees with humanity it self , not to care at what rate of common calamity , and misery , a purchase be made of our own immunity from sufferings . nay , to be willing to run the most desperate hazard in the case , and even covet a general-ruine to others , upon a meer apprehended possibility that our case may be mended by it ; when it may be more probable to become much worse . but o how disagreeable is it to the spirit of our merciful lord and saviour , whose name we bear , upon any terms , to delight in humane miseries ! the greatest honour men of that complexion are capable of doing the christian name , were to disclaim it . can such angry heats have place in christian breasts , as shall render them the well pleased spectators , yea authors of one anothers calamities and ruine ! can the tears that issued from these compassionate blessed eyes , upon the foresight of jerusalem's woful catastrophe , do nothing towards the quenching of these flames ! but i adde , that the too-intent fixing of our thoughts upon any supposeable events in this world , argues , at least , a narrow , carnal mind , that draws and gathers all things into time , as despairing of eternity ; and reckons no better state of things considerable , that is not to be brought about under their own present view , in this world ; as if it were uncertain or insignificant , that there shall be unexceptionable , eternal , order , and rectitude in another . 't is again as groundless , and may argue as ill a mind , to prophesy smooth and pleasant things , in a time of abounding wickedness . the safer , middle course , is , without gods express warrant , not to prophesy at all , but as we have opportunity , to warn and instruct men , with all meekness and long suffering ; for which the lords ordinary messengers can never want his warrant . and , after our blessed saviour's most imitable example , to scatter our tears over the impenitent , even upon the ( too probable apprehension of the temporal judgments which hang over their heads , but most of all upon the account of their liablenes to the more dreadful ones of the other state ; which , in the following discourse , i hope , it is made competently evident , this lamentation of our saviour hath ultimate reference unto . for the other , though we know them to be due , and most highly deserved ; yet concerning the actual infliction of them , even upon obstinate and persevering sinners , we cannot pronounce . we have no settled constitution , or rule , by which we can conclude it , any more than that outward felicity , or prosperity , shall be the constant portion of good men in this world. the great god hath reserved to himself a latitude of acting more arbitrarily , both as to promises , and threatnings of this nature . if the accomplishment of either , could be certainly expected , it should be of the promises rather ; because as to promised rewards god is pleased to make himself debtor , and a right accrues to them to whom the promise is made , if either the promise be absolute , or made with any certain condition , that is actually performed . but god is alwayes the creditor poenae , the right to punish remains wholly in himself , the exacting whereof he may therefore suspend , without any appearance of wrong , as seemeth good unto him . if therefore he may withhold temporal blessings , from good and pious men , to which they have a remote and fundamental right , as having reserved to himself the judgment of the fit time and season of bestowing them . much more doth it belong to his wisdom , to fix the bounds of his patience , and long-suffering ; and determine the season of animadverting upon more open and insolent offenders by temporal punishments , according as shall make most for the ends of his government , and finally prove more advantageous to the dignity and glory 〈◊〉 it . the practice therefore , of our saviour , in speaking so positively ▪ concerning the approaching fail and ruine of jerusalem , is no patern unto us . he spake not only with the knowledge of a prophet , but with the authority of a judge : and his words may be considered both as a prediction , and a sentence . we can pretend to speak in neither capacity , touching things of this nature . but for the everlasting punishments in another world , that belong to unreconciled sinners , who refuse to know the things of their peace , the gospel-constitution hath made the connection firm , and unalterable , between their continuing , unrepented wickedness , and those punishments . when therefore we behold the impudent , provoking sins of the age wherein we live , against the natural , eternal law of our creator , persisted in with all the marks of infidelity , and obduration , against the truth , and grace that so gloriously shine forth in the gospel of our redeemer , we may ( after him ) speak positively , he that believeth not shall be damned , — is condemned already ; — shall not see life , but the wrath of god abideth on him . if ye believe not that i am he , ye shall die in your sins . except ye repent , ye shall all likewise perish . and here , how doth it become us too , in conformity to his great example , to speak compassionately , and as those that , in some measure , know the terrour of the lord ! o how doleful is the case , when we consider the inconsistent notions of many , with , not this or that particular doctrine , or article of the christian faith , but with the whole summe of christianity , the atheisme of some , the avowed meer theisme of others ! the former sort far outdoing the jewish infidelity . which people ; besides the rational means of demonstrating a deity , common to them with the rest of mankind , could , upon the account of many things peculiar to themselves , be in no suspence concerning this matter . how great was their reverence of the books of the old testa●ent , especially those of moses ! their knowledge most certain of plain , and most convincing matters of fact . how long the government of their nation had been an immediate theocracy ! what evident tokens of the divine presence had been among them from age to age ! in how wonderful a manner they were brought out of egypt , through the red sea , and conducted all along through the wildernes ! how glorious an appearance and manifestation of himself god afforded to them at the giving of the law , upon mount sinai ! and by how apparent exertions of the divine power , the former inhabitants were expelled , and they settled in the promised land ! upon all this , they could be in no more doubt concerning the existence of a deity , than of the sun in the firmament . whereas we are put to prove , in a christian nation , that this world , and its continual successive inhabitants , have a wise , intelligent maker , and lord , and that all things came not into the state wherein they are , by ( no man can imagine what ) either fatal necessity , or casualty . but both sorts agree in ( what i would principally remark ) the disbelief of christs being the messiah . and so , with both , the whole business of christianity must be a fable , and a cheat. and thus it is determined , not by men that have made it their business to consider , and examine the matter ( for the plain evidence of things cannot but even obtrude a conviction upon any diligent enquirer ) but by such as have only resolved not to consider ; who have before hand settled their purpose , never to be awed by the apprehension of an invisible ruler , into any course of life that shall bear hard upon sensual inclination , have already chosen their master , inslaved themselves to brutal appetite , and are so habituated to that mean servility , made it so connatural , so deeply inward to themselves , so much their very life , as that , through the preapprehended pain , and uneasiness of a violent rupture , in tearing themselves from themselves , it is become their interest not to admit any serious thought . any such thought they are concerned ( they reckon ) to fence against , as against the point of a sword ; it strikes at their only life , the brute must dy , that ( by an happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) they may be again born men . that is the design of christianity , to restore men to themselves again , and because it hath this tendency , it is therefore not to be endured . and all the little residue of humane wit which is yet left them ( which because the sensual nature is predominant , is prest into a subserviency to the interest , and defence of the brutal life ) only serves them to turn every thing of serious religion into ridicule , and being themselves resolved never to be reasoned into any seriousnes , they have the confidence to make the tryal , whether all other men can be jested out of it . if this were not the case , if such persons could allow themselves to think , and debate the matter , how certain would the victory , how glorious would the triumph be , of the christian religion , over all the little cavils , they are wont to alledge against it ! let their own consciences testifie in the case , whether ever they have applyed themselves to any solemn disquisition , concerning this important affair , but only contented themselves with being able , amidst transient discourse , to cast out , now and then , some oblique glance , against somewhat or other , that was appendent , or more remotely belonging , to the christian profession ( in so much hast , as not to stay for an answer ) and because they may have surprised , sometimes , one or other , not so ready at a quick repartee , or who reckoned the matter to require solemn , and somewhat larger discourse ( which they have not had the patience to hear ) whether they have not gone away puft , and swoln with the conceit , that they have whiffled christianity away , quite off the stage , with their prophane breath ; as if its firm and solid strength , wherein it stands stable , as a rock of adamant , depended upon this or that sudden , occasional , momentany effort on the behalf of it . but if such have a mind to try whether any thing can be strongly said in defence of that sacred profession , let them considerately peruse what hath been written by divers to that purpose . and not to engage them in any very tedious longsome task , if they like not to travel thorough the somewhat abstrufer work of the most learned hugo grotius , de veritate christianae religionis , or the more voluminous huetius his demonstratio evangelica , or divers others that might be named , let them but patiently and leasurely read over , that later very plain and clear , but nervous and solid discourse of dr. parker upon this subject , and judge then , whether the christian religion want evidence , or whether nothing can be alledged , why we of this age , so long after christ's appearance upon the stage of the world , are to reckon our selves obliged to profess christianity , and observe the rules of that holy profession . and really , if , upon utmost search , it shall be found to have firm truth at the bottom , it makes it self so necessary ( which must be acknowledged part of that truth ) that any one that hath wit enough , to be the author of a jeast , might understand it to be a thing not to be jeasted with . it trifles with no man. and , where it is once sufficiently propounded , leaves it no longer indifferent whether we will be of it or no. supposing it true , it is strange if we can pretend it not to be sufficiently propounded to us. or that we are destitute of sufficient means to come by the knowledge of that truth ! was this religion instituted only for one nation , or age ? did the son of god descend from heaven ; put on flesh , and dy ? had we an incarnate deity conversant among men on earth , and made a sacrifice for the sins of men ? and hath he left the world at liberty , whether , upon any notice hereof , they should enquire and concern themselves about him or no ? being incarnate he could not , as such , be every where ; nor was it fit he should be long here ; or needful , ( and therefore not fit ) he should dye often . it was condescention enough that he vouchsafed once to appear , in so mean and self-abasing a form , and offered himself to put away sin , by the sacrifice of himself . and whereas he hath himself founded a dominion over us in his own blood , did dye , and revive , and rise again , that he might be lord of the living , and of the dead ; and the eternal father hath hereupon highly exalted him , given him a name above every name , that at his name every knee should bow , and that all should confess that he is lord , to the praise and glory of god. and hath required that all should honour the son as himself is to be honoured ; hath given him power over all flesh ; and made him head of all things to the church . was it ever intended , men should , generally , remain exempt from obligation , to observe , believe , and obey him ? was it his own intention to wave , or not insist upon , his own most sacred , and so dearly acquired rights ? to quit his claim to the greatest part of mankind ? why did he then issue out his commission as soon as he was risen from the dead , to teach all nations , to proselyte the world to himself , to baptize them into his name , ( with that of the father and the holy ghost . o the great and venerable names that are named upon professing christians ! ) could it be his intention , to leave it lawful to men to choose this , or any , or no religion , as their humours , or fancies , or lusts ; should prompt them ; to disregard , and deride his holy doctrines , violate and trample upon his just and equal lawes , reject and contemn his offered favours and mercy , despise and profane his sacred institutions ! when he actually makes his demand , and lay●s his claim , what amazing guilt , how swift destruction must they incur , that dare adventure to deny the lord that bought them ! and they that shall do it , among a christiani●ed people , upon the pretended insufficiency of the revelation they have of him , do but heighten the affront , and increase the provocation . 't is to charge the whole christian institution with foolery , as pretending to oblige men , when they cannot know to what , how , or upon what ground they should be obliged ; to pronounce the means and methods inept , and vain , which he hath thought sufficient ( and only fit ) for the propagating and continuing christianity in the world ; to render the rational reception of it from age to age , impossible , in his appointed way ; or unless men should be taught by angels , or voices from heaven , or that miracles should be so very frequent , and common , as , thereby also to become useless to their end ; and so would be to make the whole frame of christian religion an idle impertinency ; and , in reference to its avowed design , a self-repugnant thing , and consequently were to impute folly to him who is the wisdome of god. and how are other things known , of common concernment , and whereof an immediate knowledge is as little possible ? can a man satisfie himself that he hath a title to an estate , conveyed down to him by very ancient writings , the witnesses whereof are long since dead and gone ? or that he is obliged by laws made many an age ago ? or could any records be preserved with more care and concern , than those wherein our religion lies ? or be more secure from designed , or material depravation ? but this is no place to reason these things . enough is said by others , referred to before . i only further say , if any that have the use of their understandings , living in a christian nation , think to justify their infidelity and disobedience to the son of god , by pretending they had no sufficient means to know him to be so , the excuse will avail them alike , as that did him , who insolently said , who is the lord , that i should obey his voice ? i know not the lord , neither will i , &c. for have not we as good means to know who christ is , as the egyptians , at that time had , to know who was the god of israel , ( thô afterwards he was more known by the judgments which he executed ? ) although the knowledge of the only true god be natural , and the obligation thereto common to men , yet the indisposition to use their understanding this way , is so great and general , and the express revelation that jesus christ was the son of god , requires so much less labour to understand it , than there is in arguing out the existence and attributes of god , by an inhabile , sluggish mind , that the differenee cannot be great , if any , on that side . this latter only needs the enquiry , whence the revelation comes , which as it is not difficult in it self , so this occasion , viz. of its being proposed , doth invite and urge to it ; whereas the generality of the pagan world have little of external inducement , leading them into enquiries concerning the true god. therefore , all circumstances considered , i see not how they that live under the gospel , can be thought to have less advantage and obligation , to own jesus of nazareth to be the son of god , than the rest of the world , to own the only living and true god ; or that the former should be less liable to the revelation of the wrath of god from heaven , for holding supernatural truth in unrighteousness , than the other , for doing so injurious violence to that which is meerly natural . unto what severities then , of the divine wrath and justice , even of the highest kind , do multitudes ly open in our daies ! for besides those ( much fewer ) mental ( or notional ) infidels , that believe not the principles of the christian religion , against the clearest evidence , how vastly greater is the number of them that are so , in heart and practice , against their professed belief ! that live in utter estrangement from god , as without him in the world , or in open enmity against him , and contrariety to the known rules of the religion they profess ! how many that understand nothing of its principal and plainest doctrines ! as if nothing were requisite to distinguish the christian from the pagan world , more than an empty name ; or as if the redeemer of sinners had dy'd upon the crosse , that men might more securely remain alienated from the life of god , not to reconcile and reduce them to him ! or that they might with safety indulge appetite , mind earthly things , make the world their god , gratifie the flesh , and make provision to fulfill the lusts of it , defy heaven , affront their maker , live in malice , envy , hatred to one another ! not to bless them , by turning them from these impieties and iniquities ! as if it were so obscurely hinted , as that it could not be taken notice of , that the grace of god , which bringeth salvation to all men , hath appeared , teaching them to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world , so looking for the blessed hope . and that christ gave himself for us , to redeem us from all iniquity , and to purify us to himself a peculiar people , zealous of good works ! how many , again , are christians , they know not why ! upon the same terms that others are mahometans , because it is the religion of their countrey , by fate or by accident , not by their own choice and judgment ! the same inconsideration makes them be christians , that makes others be none . and now , shall our redeemer be left to weep alone , over these perishing souls ! have we no tears to spend upon this doleful subject ? oh that our heads were waters , and our eyes fountains ! is it nothing to us , that multitudes are sinking , going down into perdition , under the name of christian , under the seal of baptism , from under the means of life and salvation ! perishing ! and we can do nothing to prevent it . we know they must perish that do not repent and turn to god , and love him above all , even with all their hearts and souls , and mind and might ; that do not believe in his son , and pay him homage , as their rightful lord , sincerely subjecting themselves to his laws and government . but this they will not understand , or not consider . our endeavours to bring them to it , are ineffectual , 't is but faint breath we utter . our words drop and dye between us and them ! we speak to them in the name of the eternal god that made them , of the great jesus who bought them with his blood , and they regard it not . the spirit of the lord is in a great degree departed from among us , and we take it not to heart ! we are sensible of lesser grievances , are grieved that men will not be more entirely proselyted to our several parties and perswasions , rather than that they are so disenclin'd to become proselytes to real christianity ; and seem more deeply concerned to have christian religion so or so modify'd , than whether there shall be any such thing ! or whether men be saved by it , or lost ! this sad case , that so many were likely to be lost under the first sound of the gospel ; and the most exemplary temper of our blessed lord in reference to it , are represented in the following treatise ; with design , to excite their care for their own souls , who need to be warned , and the compassions of others , for them , who are so little apt to take warning . the good lord grant it may be , some way or other , useful for good ! john howe . the redeemers tears wept over lost souls . luke xix . 41 , 42. and when he was come near , he beheld the city , and wept over it , saying , if thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . we have here a compassionate lamentation in the midst of a solemn triumph . our lords approach unto jerusalem at this time , and his entrance into it ( as the foregoing history shewes ) carried with them some face of regal and triumphal pomp , but with such allayes , as discovered a mind most remote from ostentation ; and led by judgment , ( not vain-glory ) to transmit thorough a dark umbrage , some glimmerings only of that excellent majesty which both his sonship and his mediatorship entitled him unto : a very modest and mean specimen of his true indubious royalty and kingly-state . such as might rather intimate than plainly declare it , and rather afford an after instruction to teachable minds , than beget a present conviction and dread in the stupidly obstinate and unteachable . and this effect we find it had , as is observ'd by another evangelical historian , who relating the same matter , how in his passage to jerusalem the people met him with branches of palm-trees , and joyful hosanna's , he riding upon an asses colt ( as princes or judges , to signifie meekness as much as state , were wont to do , judg. 5.10 . ) tells us , these things his disciples understood not at the first , but when jesus was glorified , then remembred they that these things were written of him , and that they had done these things unto him , joh. 12.16 . for great regard was had in this , as in all the other acts of his life and ministry , to that last and conclusive part , his dying a sacrifice upon the cross for the sins of men ; to observe all along that mediocrity , and steer that middle course between obscur●ty and a terrifying overpow'ring glory , that this solemn oblation of himself might neither be prevented , nor be disregarded . agreeably to this design , and the rest of his course , he doth , in this solemnity , rather discover his royal state and dignity by a dark emblem , than by an express representation ; and shews in it more of meekness and humility , than of awful majesty and magnificence , as was formerly predicted , zechar. 9.9 . rejoyce greatly , o daughter of zion : shout , o daughter of jerusalem : behold , thy king cometh unto thee : he is just , and having salvation , lowly , and riding upon an ass , and upon a colt , the foal of an ass. and how little he was taken with this piece of state , is sufficiently to be seen in this paragraph of the chapter . his mind is much more taken up in the foresight of jerusalem's sad case ; and therefore being come within view of it , ( which he might very commodiously have in the descent of the higher opposite hill , mount olivet , ) he beheld the city , 't is said , and wept over it . two things concur to make up the cause of this sorrow . 1. the greatness of the calamity : jerusalem ( once so dear to god ) was to suffer , not a skar , but a ruine ; the dayes shall come upon thee , that thine enemies shall cast a trench about thee , and compass thee round , and keep thee in on every side , and shall lay thee even with the ground , and thy children within thee ; and they shall not leave in thee one stone upon another . 2. the lost opportunity of preventing it ; if thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes , vers . 42. and again , thou knewest not the time of thy visitation . first , the calamity was greater in his eyes , than if can be in ours . his large and comprehensive mind could take the compass of this sad case . our thoughts cannot reach far , yet we can apprehend what may make this case very deplorable ; we can consider jerusalem as the city of the great king , where was the palace and throne of the majesty of heaven , vouchsafing to dwell with men on earth . here the divine light and glory had long shone . here was the the sacred shechinah , the dwelling place of the most high , the symbols of his presence , the seat of worship , the mercy seat , the place of receiving addresses , and of dispensing favours : the house of prayer for all nations : to his own people this was the city of their solemnities , whither the tribes were wont to go up , the tribes of the lord , unto the testimony of israel , to give thanks unto the name of the lord : for there were set thrones of judgment , the thrones of the house of david , psal. 122.4 , 5. he that was so great a lover of the souls of men , how grateful and dear to his heart had the place been where through the succession of many by-past ages the great god did use ( though more obscurely ) to unfold his kind propensions towards sinners , to hold solemn treaties with them , to make himself known , to draw and allure souls into his own holy worship and acquaintance ! and that now the dismal prospect presents it self of desolation and ruine , ready to overwhelm all this glory ! and lay wast the dwellings of divine love ! his sorrow must be conceiv'd proportionable to the greatness of this desolating change . secondly , and the opportunity of prevention was quite lost ! there was an opportunity : he was sent to the lost sheep of the house of israel : he came to them as his own . had they received him , o how joyful a place had jerusalem been ! how glorious had the triumphs of the love of god been there , had they repented , believed , obeyed ! these were the things that belonged to their peace ; this was their opportunity , their day of visitation ; these were the things that might have been done within that day : but it was now too late , their day was over , and the things of their peace hid from their eyes : and how fervent were his desires , they had done otherwise ! taken the wise and safe course . if thou hadst known ! the words admit the optative form , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put , as 't is observed to be sometimes with other authors , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , utinam ; o that thou hadst known , i wish thou hadst ; his sorrow must be proportionable to his love. or otherwise we may conceive the sentence incompleat , part cut off by a more emphatical aposiopesis , tears interrupting speech , and imposing a more speaking silence , which imports an affection beyond all words . they that were anciently so over-officious as to rase those words [ and wept over it ] out of the canon , as thinking it unworthy so divine a person to shed tears , did greatly erre , not knowing the scriptures ( which elsewhere speak of our lords weeping , ) nor the power of divine love ( now become incarnate ) nor indeed the true perfections and properties of humane nature : otherwise they had never taken upon them to reform the gospel , and reduce not only christianity , but christ himself to the measures and square of their stoical philosophy : ( but these have also met with a like-ancient confutation . ) one thing ( before we proceed ) needs some disquisition , viz. whether this lamentation of our blessed lord do refer only or ultimately to the temporal calamity he foresaw coming upon jerusalem . or whether it had not a further and more principal reference to their spiritual and eternal miseries that were certain to be concomitant , and consequent thereunto ? where let it be considered , 1. that very dreadful spiritual plagues and judgments did accompany their destruction very generally ; which every one knows who is acquainted with their after-story , i. e. that takes notice what spirit reign'd among them , and what their behaviour was towards our lord himself , and afterwards towards his apostles and disciples all along to their fearful catastrophe ( as it may be collected from the sacred records , and other history , ) what blindness of mind , what hardness of heart , what mighty prejudice , what inflexible obstinacy , against the clearest light , the largest mercy , the most perspicuous and most gracious doctrine , and the most glorious works , wrought to confirm it , against the brightest beams and evidences of the divine truth , love and power ! what persevering impenitency and infidelity against god and christ , proceeding from the bitterest enmity ; ( ye have both seen and hated me and my father . joh. 15.24 . ) what mad rage and fury against one another , even when death and destruction were at the very door ! here were all the tokens imaginable of the most tremendous infatuation , and of their being forsaken of god. here was a concurrence of all kinds of spiritual judgments in the highest degree . 2. that the concomitancy of such spiritual evils with their temporal destruction , our lord foreknew as well as their temporal destruction it self . it lay equally in view before him ; and was as much under his eye . he that knew what was in man , could as well tell what would be in him . and by the same light by which he could immediately look into hearts , he could as well see into futurities , and as well the one futurity as the other . the knowledge of the one he did not owe to his humane understanding ; to his divine understanding ( whereby he knew all things ) the other could not be hid . 3. the connection between the impenitency and infidelity that prove to be final ; and eternal misery , is known to us all . of his knowledge of it therefore ( whose law hath made the connection , besides what there is in the nature of the things themselves ) there can be no doubt . 4. that the miseries of the soul , especially such as prove incurable and eternal , are in themselves far the greatest , we all acknowledge . nor can make a difficulty to believe , that our lord apprehended and considered things according as they were in themselves , so as to allow every thing it s own proper weight and import in his estimating of them . these things seem all very evident to any eye . now thô it be confessed not impossible , that of things so distinct from one another as outward and temporal evils , and those that are spiritual and eternal , even befalling the same persons , one may for the present consider the one without attending to the other , or making distinct reflection thereon at the same time ; yet how unlikely is it , these things bordering so closely upon one another as they did , in the present case ; that so comprehensive a mind as our saviours was , sufficiently able to inclose them both ; and so spiritual a mind , apt no doubt to consider most what was in it self most considerable , should in a solemn lamentation of so sad a case , wholly overlook the saddest part ! and stay his thoughts only upon the surface and outside of it ! that he mentions only the approaching outward calamity , ( vers . 43.44 . ) was that he spake in the hearing of the multitude , and upon the way , but in passing , when there was not opportunity for large discourse ; and therefore he spake what might soonest strike their minds , was most liable to common apprehension , and might most deeply affect ordinary , and not-yet-enough-prepared hearers . and he spake what he had , no doubt , a deep sense of himself . whatever of tender compassions might be expected from the most perfect humanity and benignity , could not be wanting in him , upon the foresight of such a calamity as was coming upon that place and people . but yet what was the sacking of a city , the destroying of pompous buildings that were all of a perishable material , the mangling of humane flesh , over which the worm was otherwise shortly to have had dominion ; to the alienation of mens minds from god , their disaffection to the only means of their recovery , and reconciliation to him , and their subjection to his wrath and curse for ever ! when also 't is plain he considered that perverse temper of mind and spirit in them , as the cause of their ruine ! which his own words imply ; that the things which belonged to their peace were hid from their eyes ; and that the things he foretold , should befall them , because they knew not the day of their visitation . for what could the things be that belong'd to their peace , but turning to god , believing in himself , as the messiah , bringing forth of fruits meet for repentance ? whence also there must be another latent , and conceal'd meaning of their peace it self ; than only their continued amity with the roman state. their peace with heaven ; their being set right , and standing in favour and acceptance with god. for was it ever the first intention of the things enjoyn'd in the gospel , but to entitle men to earthly secular benefits ? nor can we doubt but the same things lay deep in the mind of our blessed lord when he uttered these words , as when he spake those so very like them , mat. 23.37 , 38. o jerusalem , jerusalem , thou that killest the ptophets , and stonest them which are sent unto thee , how often would i have gathered thy children together even as a hen gathereth her chickens under her wings , and ye would not ! behold , your house is left unto you desolate . these other were not spoken indeed at the same time , but very soon after : those we are considering , in his way to the city , these when he was come into it ; most probably , by the series of the evangelical history the second day , after his having lodg'd the first night at bethany . but it is plain they have the same sense , and that the same things lay with great weight upon his spirit ; so that the one passage may contribute much to the enlightning and expounding of the other . now what can be meant by that [ i would have gathered you as the hen her chickens under her wings ? ] could it intend a political meaning ? that he would have been a temporal prince and saviour to them ; which he so earnestly declined and disclaimed ? professing to the last his kingdom was not of this world ? it could mean no other thing , but that he would have reduc't them back to god , have gathered and united them under his own gracious and safe conduct in order thereto , have secured them from the divine wrath and justice , and have confer'd on them spiritual and eternal blessings . in a like sense their peace here , was no doubt more principally to be understood ; and their loss and forfeiture of it , by their not understanding the things belonging thereto , considered and lamented . therefore the principal intendment of this lamentation , thô directly apply'd to a community , and the formed body of a people , is equally appicable unto particular persons living under the gospel , or to whom the ordinary means of their conversion and salvation are vouchsafed , but are neglected by them and forfeited . we may therefore thus summe up the meaning and sense of these words . that it is a thing in it self very lamentable , and much lamented by our lord jesus , when such as living under the gospel , have had a day of grace , and an opportunity of knowing the things belonging to their peace , have so outworn that day , and lost their opportunity , that the things of their peace are quite hid from their eyes . where we have these distinct heads of discourse to be severally considered and insisted on . 1. what are the things necessary to be known by such as live under the gospel , as immediately belonging to their peace . 2. that they have a day or season wherein to know not these things only , but the whole compass of their case , and what the knowledge of those things more immediately belonging to their peace supposes , and depends upon . 3. that this day hath its bounds and limits , so that when it is over and lost ; those things are for ever hid from their eyes . 4. that this is a case to be considered with deep resentment , and lamentation , and was so by our lord jesus . 1. what are the things necessary , to be known by such as live under the gospel , as immediately belonging to their peace . where we are more particularly to enquire , 1. what those things themselves are . 2. what sort of knowledge of them it is that is here meant , and made necessary . 1. what the things are which belong to the peace of a people living under the gospel ? the things belonging to a peoples peace , are not throughout the same with all . living , or not living under the gospel makes a considerable difference in the matter . before the incarnation and publick appearance of our lord , something was not necessary among the jews , that afterwards became necessary . it was sufficient to them before , to believe in a messiah to come , more indefinitely . afterwards he plainly tells them , if ye believe not that i am he , ye shall dye in your sins , joh. 8.24 . believing in christ cannot be necessary to pagans that never heard of him , as a duty , howsoever necessary it may be as a means . their not believing in him cannot be it self a sin , thô by it they should want remedy for their other sins . but it more concerns us who do live under the gospel , to apprehend aright what is necessary for our selves . that is a short and full summary which the apostle gives acts 20.21 . repentance towards god , and faith in our lord jesus christ. the gospel finds us in a state of apostacy from god , both as our sovereign ruler , and sovereign good , not apt to obey and glorifie him , as the former , nor enjoy him , and be satisfi'd in him , as the latter . repentance towards god cures and removes this disaffection of our minds and hearts towards him , under both these notions . by it the whole soul turns to him , with this sense and resolution . [ i have been a rebellious disloyal wretch , against the high authority , and most rightful government of him who gave me breath , and whose creature i am , i will live no longer thus . lo now i come back unto thee , o lord , thou art my lord and god. thee i now design to serve and obey , as the lord of my life , thee i will fear , unto thee i subject my self , to live no longer after my own will , but thine ; i have been hitherto a miserable forlorn distressed creature , destitute of any thing that could satisfie me , or make me happy ; have set my heart upon a vain and thorny world , that had nothing in it answerable to my real necessities , that hath flattered and mockt me often , never satisfi'd me , and been wont to requite my pursuits of satisfaction from it with vexation and trouble , and pierce● me through with many sorrows . i have born in the mean time a disaffected heart towards thee , have therefore cast thee out of my thoughts , so that amidst all my disappointments and sorrows , it never came into my mind to say , where is god my maker ? i could never savour any thing spiritual or divine , and was ever ready , in distress , to turn my self any way than ( that which i ought ) towards thee . i now see and bemoan my folly , and with a convinced , self-judging heart , betake my self to thee ; the desires of my soul are now unto thy name , and to the remembrance of thee . whom have i in heaven but thee , or on earth that i can desire besides thee . ] this is repentance towards god ; and is one thing belonging , and most simply necessary to our peace . but thô it be most necessary , it is not enough . it answers to something of our wretched case , but not to every thing . we were in our state of apostacy , averse , and disaffected to god. to this evil , repentance towards him is the opposite , and only proper remedy . but besides our being without inclination towards him , we were also without interest in him . we not only had unjustly cast off him , but were also most justly cast off by him . our injustice had set us against him , and his justice had set him against us ; we need , in order to our peace with him , to be relieved as well against his justice , as our own injustice . what if , now we would return to him , he will not receive us ? and he will not receive us for our own sakes . he must have a recompence for the wrong we had done him , by our rebellion against his government , and our contempt of his goodnes . our repentance is no expiation . nor had we of our own , or were capable of obliging him to give us the power and grace to repent . our high violation of the sacred rights and honour of the godhead , made it necessary , in order to our peace and reconciliation , there should be a sacrifice , and a mediatour between him and us . he hath judg'd it not honourable to him , not becoming him to treat with us , or vouchsafe us favours upon other terms . and since he thought it necessary to insist upon having a sacrifice , he judg'd it necessary too , to have one proportionable to the wrong done ; lest he should make the majesty of heaven cheap , or occasion men to think it a light matter to have fundamentally overturn'd the common order which was setled between himself and men . the whole earth could not have afforded such a sacrifice , it must be supply'd from heaven . his coeternal son made man , and so uniting heaven and earth in his own person , undertakes to be that sacrifice , and , in the vertue of it , to be a standing continual mediatour between god and us ; through him , and for his sake , all acts and influences of grace are to proceed towards us . no sin is to be forgiven , no grace to be confer'd but upon his account . 't is reckon'd most god-like , most suitable to the divine greatnes , once offended , to do nothing that shall import favour towards sinners , but upon his constant interposition . him hath he set over us , and directed that all our applications to himself , and all our expectations from him , should be thorough him . him hath he exalted to be a prince and a saviour , to give us repentance and remission of sins . now to one so high in power over us , he expects we should pay a suitable homage . that homage the holy scripture calls by the name of faith , believing on him . god hath set him forth to be a propitiation , through faith in his blood , to declare his righteousnes for the remission of sins that are past , through the forbearance of god ; to declare his righteousnes , that he might be just , and the justifier of him which believeth in jesus . rom. 3.25 , 26. so that when by repentance we turn to god , as our end , we must also apply our selves by faith , to our lord jesus christ , as our way to that end . which till we do , we are in rebellion still , and know not what belongs to our peace . he insists that his son into whose hands he hath committed our affairs , should be honoured by us , as he himself requires to be . john 5.23 . now these two things summe up our part of the covenant between god and us . by repentance we again take god for our god. repenting we return to him as our god. by faith we take his son for our prince and saviour . these things , by the tenour of the evangelical covenant , are required of us . peace is setled between god and us ( as it is usually with men towards one another after mutual hostilities ) by striking a covenant . and in our case , it is a covenant by sacrifice , as you have seen . nor are harder terms than these impos'd upon us . dost thou now , sinner , apprehend thy self gone off from god ? and find a war is commenced and on foot , between god and thee ? he can easily conquer and crush thee to nothing , but he offers thee termes of peace , upon which he is willing to enter into covenant with thee . dost thou like his termes ? art thou willing to return to him , and take him again for thy god ? to resign and commit thy self with unfeigned trust and subjection , into the hands of his son thy redeemer ? these are the things which belong to thy peace . see that thou now know them . 2. but what knowledge of them is it that is here meant ? the thing speaks it self . it is not a meer contemplative knowledge . we must so know them as to do them ; otherwise the increase of knowledge is the increase of sorrow . thy guilt and misery will be the greater . to know any thing that concerns our practice , is to no purpose if we do not practise it . it was an hebrew form of speech , and is a common form , by words of knowledge to imply practice . it being taken for granted that in matters so very reasonable , and important , if what we are to do , once be rightly known , it will be done . thus elsewhere the same great requisites to eternal life and blessednes are expressed by our lord. this is life eternal to know thee the only true god , and jesus christ whom thou hast sent ; it being supposed and taken for granted that a true vivid knowledge of god and christ will immediately form the soul to all sutable dispositions and deportments towards the one and the other ; and consequently to all men also , as christian precepts do direct to all the acts of sobriety , justice and charity unto which the law of christ obliges . an habitual course of sin in any kind , is inconsistent with this knowledge of the things of our peace , and therefore with our peace it self . all sin is in a true sense reducible to ignorance ; and customary sinning into total destitution of divine knowledge . according to the usual style of the sacred writings , 1 cor. 15.34 . awake to righteousnes , and sin not ; for some have not the knowledge of god. 3 john 11. he that sinneth ( i. e. that is a doer of sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a worker of iniquity ) hath not seen god. ii. such as live under the gospel have a day , or a present opportunity , for the obtaining the knowledge of these things immediately belonging to their peace , and of whatsoever is besides necessary thereunto . i say nothing what opportunities they have who never liv'd under the gospel ; who yet no doubt might generally , know more than they do ; and know better what they do know . it suffices us who enjoy the gospel , to understand our own advantages thereby . nor , as to those who do enjoy it , is every ones day of equal clearnes . how few in comparison , have ever seen such a day as jerusalem at this time did ! made by the immediate beams of the sun of righteousnes ! our lord himself vouchsafing to be their instructor , so speaking as never man did ; and with such authority as far outdid their other teachers , and astonisht the hearers . in what transports did he use to leave those that heard him , wheresoever he came , wondering at the gracious words that came out of his mouth ! and with what mighty and beneficial works was he wont to recommend his doctrine , shining in the glorious power , and savouring of the abundant mercy of heaven , so as every apprehensive mind might see the deity was incarnate , god was come down to treat with men , and allure them into the knowledge and love of himself . the word was made flesh . what unprejudic't mind might not perceive it to be so ? he was there manifested and vailed at once ; both expressions are used concerning the same matter . the divine beams were somewhat obscured , but did yet ray through that vail ; so that his glory was beheld as the glory of the only begotten son of the father , full of grace and truth . this sun shone with a mild and benign but with a powerful vivifying light . in him was life , and that life was the light of men . such a light created unto the jewes this their day . happy jewes , if they had understood their own happines ! and the dayes that followed , to them ( for a while ) and the gentile world were not inferiour , in some respects brighter and more glorious ( the more copious gift of the holy ghost being reserv'd unto the crowning and enthroning of the victorious redeemer ) when the everlasting gospel flew like lightning to the utmost ends of the earth ; and the word which began to be spoken by the lord himself , was confirm'd by them that heard him , god also himself bearing them witnes , with signs , and wonders , and gifs of the holy ghost . no such day hath been seen this many an age . yet whithersoever the same gospel , for substance , comes , it also makes a day of the same kind , and affords alwaies true , thô diminisht , light ; whereby , however , the things of our peace might be understood and known . the written gospel varies not ; and if it be but simply and plainly propos'd ( thô to some it be propos'd with more advantage , to some with less , yet ) still we have the same things immediately relating to our peace extant before our eyes ; and divers things besides , which it concerns us to be acquainted with that we may the more distinctly , and to better purpose understand these things . for instance , 1. we have the true and distinct state of the quarrel between god and us . pagans have understood somewhat of the apostacy of man from god ; that he is not in the same state wherein he was at first . but while they have understood that something was amiss , they could scarce tell what . the gospel reveals the universal pravity of the degenerate nature even of all men , and of every faculty in man. that there is none that doth good , no not one ; and that every one is altogether become filthy and impure , that there is an entire old man to be put off ; wholly corrupt by deceivable lusts , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the noblest powers are vitiated , the mind and conscience defiled , that the spirit of the mind needs renewing , is sunk into carnality ; and that the carnal mind is enmity against god ; and is not subject to his law , nor can be ; nor capable of savouring the things of god ; that the sinner is in the flesh , under the dominion and power , and in the possession of the fleshly sensual nature , and can therefore neither obey god , nor enjoy him ; that it is become impossible to him either to please god , or be pleased with him . that the sinners quarrel therefore with god is about the most appropriate rights of the godhead ; the controversy is who shall be god , which is the supream authority , and which is the supream good . the former peculiarity of the godhead , the lapsed creature is become so insolent , as to usurp and arrogate to himself . when he is become so much less than a man ( a very beast ) he will be a god. his sensual will shall be his only law . he lives and walks after the flesh , serves divers lusts and pleasures , and saies who is lord over me ? but being conscious that he is not self-sufficient , that he must be beholden to somewhat foreign to himself for his satisfaction , and finding nothing else sutable to his sensual inclination ; that other divine peculiarity to be the supream good he places upon the sensible world ; and for this purpose that shall be his god ; so that between himself and the world he attempts to share the undivided godhead . this is a controversy of an high nature , and about other matters than even the jewish rabbins thought of , who when jerusalem was destroy'd , supposed god was angry with them for their neglect of the recitation of their phylacteries morning and evening ; or that they were not respectful enough of one another ; or that distance enough was not observ'd between superiours and inferiours , &c. the gospel impleads men as rebels against their rightful lord ; but of this treason against the majesty of heaven men little suspect themselves till they are told . the gospel tells them so plainly , represents the matter in so clear light , that they need only to contemplate themselves in that light , and they may see that so it is . men may indeed , by resolved , stiff , winking , create to themselves a darknes amidst the clearest light . but open thine eyes man , thou that livest under the gospel , set thy self to view thine own soul , thou wilt find it is day with thee ; thou hast a day , by being under the gospel , and light enough to see that this is the posture of thy soul , and the state of thy case godward . and it is a great matter towards the understanding the things of thy peace , to know aright what is the true state of the quarrel between god and thee . 2. the gospel affords light to know what the issue of this quarrel is sure to be , if it go on , and there be no reconciliation . it gives us other and plainer accounts of the punishments of the other world ; more fully represents the extremity , and perpetuity of the future miseries , and state of perdition appointed for the ungodly world . speaks out concerning the tophet prepared of old , the lake of fire and brimstone ; shewes the miseries of that state to be the immediate effects of di●●ne displeasure ; that the breath of the almighty as a river of brimstone alwaies foments those flames ; that indignation and wrath cause the tribulation and anguish which must be the portion of evil doers ; and how fearful a thing it is to fall into the hands of the living god! gives us to understand what accession mens own unaltered vicious habits will have to their miseries ; their own outragious lusts and passions , which here they made it their business to satisfie , becoming their insatiable tormentours ; that they are to receive [ the things done ] in the body , according to what they have done ; and that what they have sowed [ the same ] also they are to reap ; and what their own guilty reflections will contribute , the bitings and gnawings of the worm that dies not , the venomous corrosions of the viper bred in their own bosoms , and now become a full-grown serpent ; what the society and insultation of devils , with whom they are to partake in woes and torments , and by whom they have been seduced and train'd into that cursed partnership and ●●●munion ; and that this fire wherein they are to be tormented together is to be everlasting , a fire never to be quenched . if men be left to their own conjectures only , touching the danger they incur by continuing and keeping up a war with heaven , and are to make their own hell , and that it be the creature only of their own imagination ; 't is like they will make it as easie and favourable as they can ; and so are little likely to be urged earnestly to sue for peace by the imagination of a tolerable hell. but if they understand it to be altogether intolerable , this may make them bestir themselves , and think the favour of god worth the seeking . the gospel imports favour and kindnes to you , when it imports most of terrour , in telling you so plainly the worst of your case if you go on in a sinful course . it makes you a day , by which you may make a truer judgment of the blackness , darkness and horrour of that everlasting night that is coming on upon you ; and lets you know that black and endless night is introduced by a terrible preceeding day , that day of the lord the business whereof is judgment . they that live under the gospel cannot pretend they are in darkness so as that day should overtake them as a thief ; and that , by surprize , they should be doom'd and abandon'd to the regions of darknes . the gospel forewarns you plainly of all this : which it does not meerly to fright and torment you before the time , but that you may steer your course another way , and escape the place and state of torment . it only saies this that it may render the more acceptable to you what it hath to say besides ; and only threatens you with these things if there be no reconciliation between god and you . but then at the same time , 3. it also represents god to you as reconcilable through a mediatour . in that gospel peace is preacht to you , by jesus christ. that gospel lets you see god in christ reconciling the world unto himself , that sin may not be imputed to them . that gospel proclaims glory to god in the highest , peace on earth , good will towards men . so did the voices of angels summe up the glad tidings of the gospel , when that prince of peace was born into the world . it tells you god desires not the death of sinners , but that they may turn and live ; that he would have all men be saved , and come to the knowledge of the truth : that he is long suffering towards them , not willing that any should perish , but that all should come to repentance : that he so loved the world that he gave his only begotten son , that whosoever believes on him should not perish , but have everlasting life . the rest of the world can but collect , from darker intimations , gods favourable propensions towards them . he spares them , is patient towards them , that herein , his goodnes might lead them to repentance . he sustains them , lets them dwell in a world which they might understand was of his making , and whereof he is the absolute lord. they live move and have their being in him , that they might seek after him , and by feeling find him out . he doth them good , gives them rain from heaven and fruitful seasons , filling their hearts with food and gladnes . he lets his sun shine on them , whose far extended beams shew forth his kindnes and benignity to men , even to the utmost ends of the earth . for there is no speech or language whither his line and circle reaches not . but those are but dull and glimmering beams in comparison of those that shine from the sun of righteousnes through the gospel-revelation , and in respect of that divine glory which appears in the face of jesus christ. how clearly doth the light of this gospel-day reveal gods design of reducing sinners , and reconciling them to himself by a redeemer ! how canst thou but say , sinner , thou hast a day of it ? and clear day-light shewing thee what the good and acceptable will of god towards thee is ? thou art not left to guesse only , thou mayst be reconciled and find mercy , and to grope and feel thy way in the dark , unles it be a darknes of thy own making . and whereas a sinner , a disloyal rebellious creature , that hath affronted the majesty of heaven , and engaged against himself the wrath and justice of his maker , and is unable to make him any recompence , can have no reason to hope god will shew him mercy , and be reconciled to him for his own sake , or for any thing he can do to oblige or induce him to it ; the same gospel shewes you plainly , it is for the redeemers sake , and what he hath done and suffered to procure it . but inasmuch also as the sinner may easily apprehend , that it can never answer the necessities of his state and case , that god only be not his enemy , that he forbear hostilities towards him , pursue him not with vengeance to his destruction . for he finds himself an indigent creature , and he needs somewhat beyond what he hath ever yet met with to make him happy ; that it is uneasy and grievous to wander up and down with craving desires among varieties of objects that look speciously , but which , either he cannot so far compass as to make a trial what there is in them , or wherewith , upon trial , he finds himself mock't and disappointed , and that really they have nothing in them : he finds himself a mortal creature , and considers that if he had all that he can covet in this world , the increase of his present enjoyments doth but increase unto him trouble and anguish of heart , while he thinks what great things he must shortly leave and lose for ever ; to go he knows not whither , into darksome gloomy regions ; where he cannot so much as imagine any thing suitable to his inclinations and desires . for he knowes all that is delectable to his present sense he must here leave behind him ; and he cannot divest himself of all apprehensions of a future state , wherein if god should make him suffer nothing , yet if he have nothing to enjoy , he must be alwaies miserable . 4. the gospel , therefore , further represents to him the final eternal blessednes , and glorious state , which they that are reconcil'd shall be brought into . they that live under the gospel are not mock't with shadowes , and empty clouds , or with fabulous elysiums . nor are they put off with some unintelligible notion of only being happy in the general . but are told expresly wherein their happiness is to consist . life and immortality are brought to light in the gospel . 't is given them to understand how great a good is laid up in store . the things which eye hath not seen , and ear not heard , and which otherwise could not have entered into the heart of man , the things of gods present and eternal kingdome , are set in view . it shewes the future state of the reconcil'd shall consist not only in freedom from what is evil , but in the enjoyment of the best and most delectable good . that god himself in all his glorious fulnes will be their eternal and most satisfying portion . that their blessednes is to ly in the perpetual fruitive vision of his blessed face , and in the fulnes of joy , and the everlasting pleasures which the divine presence it self doth perpetually afford . and whereas their glorious redeemer is so nearly ally'd to them , flesh of their flesh , and bone of their bone , who inasmuch as the children were made partakers of flesh and blood , he also himself likewise took part of the same , heb. 2.14 . and is become by special title their authoriz'd lord , they are assured ( of that , than which nothing should be more grateful to them ) they shall be for ever with the lord ; that they are to be where he is , to behold his glory ; and shall be joynt-heires with christ , and be glorify'd together with him , shall partake , according to their measure and capacity , in the same blessednes which he enjoyes . thou canst not pretend , sinner , who livest under the gospel , that thou hast not the light of a day to shew thee what blessednes is . heaven is opened to thee . glory beams down from thence upon thee to create thee a day , by the light whereof thou may'st see with sufficient clearnes , what is the inheritance of the saints in light . and thô all is not told thee , and it do not in every respect appear what we shall be ; so much may be foreknown that when he shall appear , we shall be like him , and shall see him as he is . 1 joh. 3.1 , 2. and because the heart , as yet carnal , can savour little of all this ; and finding it self strange and disaffected to god , affecting now to be without christ and without god in the world , may easily apprehend it impossible to it to be happy in an undesired good , or that it can enjoy what it dislikes ; or , in the mean time , walk in a way to which it finds in it self nothing but utter aversenes and disinclination , 5. the gospel further shewes us what is to be wrought and done in us to attemper and frame our spirits to our future state and present way to it . it lets us know we are to be born again , born from above , born of god , made partakers of a divine nature , that will make the temper of our spirits connatural to the divine presence . that whereas god is light , and with him is no darknes at all ; we , who were darknes shall be made light in the lord. that we are to be begotten again to a lively hope , to the eternal and undefiled inheritance that is reserved in the heavens for us . that we are thus to be made meet to be partakers of that inheritance of the saints in light . and as we are to be eternally conversant with christ , we are here to put on christ , to have christ in us the hope of glory . and whereas only the way of holiness and obedience leads to blessednes , that we are to be created in christ jesus to good workes to walk in them . and shall thereupon find the wayes prescribed to us by him , who is the wisdom of god , to be all waies of pleasantnes and paths of peace . that he will put his spirit into us , and cause us to walk in his statutes , and to account that in keeping them there is great reward . and thus all that is contained in that mentioned summary of the things belonging to our peace , repentance towards god , and faith in our lord jesus christ will all become easy to us , and as the acts of nature ; proceeding from that new and holy nature imparted to us . and whosoever thou art that livest under the gospel , canst thou deny that it is day with thee , as to all this ? wa st thou never told of this great necessary heart-change ? didst thou never hear that the tree must be made good that the fruit might be good ? that thou must become a new creature , have old things done away , and all things made new ? didst thou never hear of the necessity of having a new heart and a right spirit created and renewed in thee ; that except thou wert born again , or from above ( as that expression may be read ) thou could'st never enter into the kingdom of god ? wa st thou kept in ignorance that a form of godlines without the power of it would never do thee good ? that a name to live without the principle of the holy divine life would never save thee ? that a specious outside , that all thy external performances , while thou went'st with an unrenewed , earthly carnal heart , would never advantage thee as to thy eternal salvation and blessednes ? and this might help thine understanding concerning the nature of thy future blessednes , and will be found most agreeable to it , being aright understood ; for as thou art not to be blessed by a blessednes without thee and distant from thee , but inwrought into thy temper , and intimately united with thee , nor glorified by an external glory but by a glory revealed within thee : so nor canst thou be qualify'd for that blessed glorious state otherwise than by having the temper of thy soul made habitually holy and good . as what a good man partakes of happines here is such , that he is satisfy'd from himself , so it must be hereafter , not originally from himself , but by divine communication made most intimate to him . didst thou not know that it belonged to thy peace , to have a peace-maker ? and that the son of god was he ? and that he makes not the peace of those that despise and refuse him , or that receive him not , that come not to him , and are not willing to come to god by him ? could'st thou think , living under the gospel , that the reconciliation between god and thee was not to be mutual ? that he would be reconcil'd to thee while thou wouldst not be reconcil'd to him , or shouldst still bear towards him a disaffected implacable heart ? for couldst thou be so void of all understanding as not to apprehend what the gospel was sent to thee for ? or why it was necessary to be preached to thee , or that thou should'st hear it ? who was to be reconciled by a gospel preacht to thee but thy self ? who was to be perswaded by a gospel sent to thee ? god , or thou ? who is to be perswaded but the unwilling ? the gospel , as thou hast been told , reveals god willing to be reconciled , and thereupon beseeches thee to be reconcil'd to him ? or could it seem likely to thee thou couldst ever be reconcil'd to god , and continue unreconcil'd to thy reconciler ? to what purpose is there a dayes-man , a middle person between god and thee , if thou wilt not meet him in that middle person ? dost thou not know that christ avails thee nothing if thou still stand at a distance with him , if thou dost not unite and adjoyn thy self to him , or art not in him ? and dost thou not again know that divine power and grace must unite thee to him ? and that a work must be wrought and done upon thy soul by an almighty hand , by god himself , a mighty transforming work to make thee capable of that union ? that whosoever is in christ is a new creature ? that thou must be [ of god ] in christ jesus , who then is made unto thee ( of god also ) wisdom , righteousnes , sanctification , and redemption ; every way answering the exigency of thy case , as thou art a foolish , guilty , impure , and enslav'd , or lost creature ? didst thou never hear , that none can come to christ but whom the father drawes ? and that he drawes the reasonable souls of men not violently or against their wills ( he drawes , yet drags them not ) but makes them willing in the day of power , by giving a new nature , and new inclinations to them . 't is sure with thee not dark night , not a dubious twilight , but broad day as to all this . yes , perhaps thou may'st say , but this makes my case the worse not the better ; for it gives me at length to understand that what is necessary to my peace and welfare is impossible to me ; and so the light of my day doth but serve to let me see my self miserable and undone , and that i have nothing to do to relieve and help my self . i therefore adde 6. that by being under the gospel men have not only light to understand whatsoever is any way necessary to their peace , but opportunity to obtain that communication of divine power and grace whereby to comply with the terms of it . whereupon , if this be made good , you have not a pretence left you to say your case is the worse , or that you receive any prejudice by what the gospel reveals of your own impotency to relieve and help your selves ; or determines touching the terms of your peace and salvation , making such things necessary thereto , as are to you impossible , and out of your own present power ; unless it be a prejudice to you not to have your pride gratify'd ; and that god hath pitch't upon such a method for your salvation , as shall wholly turn to the praise of the glory of his grace , or that you are to be [ of him ] in christ jesus — that whosoever glories might glory in the lord. is it for a sinner that hath deserved , and is ready to perish , to insist upon being saved with reputation ? or to envy the great god upon whose pleasure it wholly depends whether he shall be saved or not saved , the entire glory of saving him ? for otherwise , excepting the meer busines of glory , and reputation : is it not all one to you whether you have the power in your own hands of changing your hearts , of being the authours to your selves , of that holy new nature , out of which actual faith and repentance are to spring , or whether you may have it from the god of all grace , flowing to you from its own proper divine fountain ? your case is not sure really the worse that your salvation from first to last is to be all of grace , and that it is impossible to you to repent and believe , while it is not simply impossible ; but that he can effectually enable you thereto , unto whom all things are possible ; supposing that he will ( whereof by and by . ) nay and it is more glorious and honourable , even to you , if you understand your selves , that your case is so stated as it is . the gospel indeed plainly tells you that your repentance must be given you . christ is exalted to be a prince and a saviour to give repentance , and remission of sins . and so must your faith , and that frame of spirit which is the principle of all good works . by grace ye are saved , through faith , not of your selves , it is the gift of god : not of works , lest any man should boast : for we are his workmanship , created in christ jesus unto goods works , which god hath before ordained that we should walk in them . ephes. 2.8 , 9 , 10. is it more glorious to have nothing in you but what is self-sprung , than to have your souls the seat and receptacle of divine communications ; of so excellent things as could have no other than an heavenly original ? if it were not absurd and impossible you should be self-begotten , is it not much more glorious to be born of god ? as they are said to be that receive christ. joh. 1.12 , 13. but as many as received him , to them gave he power to become the sons of god , even to them that believe on his name : which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of god. and now that by being under the gospel , you have the opportunity of getting that grace , which is necessary to your peace , and salvation ; you may see , if you consider what the gospel is , and was designed for . it is the ministration of the spirit ; that spirit by which you are to be born again . joh. 3.3 , 5 , 6. the work of regeneration consists in the impregnating , and making lively and efficacious in you the holy truths contained in the gospel . of his own good will begat he us with the word of truth , that we should be a kind of first-fruits of his creatures . jam. 1.18 . and again , being born again , not of corruptible seed , but of incorruptible , by the word of god , 1 pet. 1.23 . so our saviour prayes . sanctifie them through thy truth , thy word is truth . joh. 17.17 . the gospel is upon this account called the word of life , phil. 2.16 . as by which the principles of that divine and holy life are implanted in the soul , whereby we live to god , do what his gospel requires , and hath made our duty , and that ends at length in eternal life . but you will say , shall all then that live under the gospel obtain this grace and holy life ? or if they shall not , or , if so far as can be collected , multitudes do not , or perhaps in some places that enjoy the gospel very few do , in comparison of them that do not , what am i the better ? when perhaps it is far more likely that i shall perish notwithstanding , than be saved ? in answer to this , it must be acknowledg'd that all that live under the gospel do not obtain life and saving grace by it . for then there had been no occasion for this lamentation of our blessed lord over the perishing inhabitants of jerusalem , as having lost their day , and that the things of their peace were now hid from their eyes , and by that instance it appears too possible that even the generality of a people living under the gospel , may fall at length into the like forlorn and hopeles condition . but art thou a man that thus objectest ? a reasonable understanding creature ? or dost thou use the reason and understanding of a man in objecting thus ? didst thou expect that when thine own wilful transgression had made thee liable to eternal death and wrath , peace and life and salvation should be impos'd upon thee whether thou would'st or no , or notwithstanding thy most wilful neglect and contempt of them , and all the means of them ? could it enter into thy mind , that a reasonable soul should be wrought and framed for that high and blessed end , whereof it is radically capable , as a stock or a stone is for any use it is designed for ; without designing its own end or way to it ? couldst thou think the gospel was to bring thee to faith and repentance whether thou didst hear it or no ? or ever apply thy mind to consider the meaning of it , and what it did propose and offer to thee ? or when thou mightest so easily understand that the grace of god was necessary to make it effectual to thee , and that it might become his power ( or the instrument of his power ) to thy salvation , couldst thou think it concern'd thee not , to sue and supplicate to him for that grace ? when thy life lay upon it , and thy eternal hope ? hast thou lain weltring at the foot-stool of the throne of grace in thine own tears ( as thou hast been formerly weltring in thy sins and impurities ) crying for grace to help thee in this time of thy need ? and if thou thinkest this was above thee and without out thy compas , hast thou done all that was within thy compas in order to the obtaining of grace at gods hands ? but here perhaps thou wilt enquire , is there any thing then to be done by us , whereupon the grace of god may be expected certainly to follow ? to which i answer , 1. that it is out of question nothing can be done by us to deserve it , or for which we may expect it to follow . it were not grace if we had obliged , or brought it by our desert under former preventive bonds to us . and 2. what if nothing can be done by us upon which it may be [ certainly ] expected to follow ? is a certainty of perishing better than an high probability of being saved ? 3. such as live under the gospel have reason to apprehend it highly probable they may obtain that grace which is necessary to their salvation , if they be not wanting to themselves . for 4. there is generally afforded to such that which is wont to be call'd common grace . i speak not of any further extent of it , 't is enough to our present purpose , that it extends so far , as to them that live under the gospel , and have thereby a day allow'd them wherein to provide for their peace . now thô this grace is not yet certainly saving , yet it tends to that which is so . and none have cause to despair but that being duly improv'd and comply'd with , it may end in it . and this is that which requires to be insisted on , and more fully evinced ; in order whereto let it be considered , that it is expresly said to such they are to work out their salvation with fear and trembling for this reason , that god works ( or is working 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in them , i. e. is statedly , and continually at work , or is alwaies ready to work in them , to will , and to do , of his own good pleasure . phil. 2.12 , 13. the matter fails not on his part . he will work on in order to their salvation , if they work in that way of subordinate cooperation , which his command , and the necessity of their own case oblige them unto . and it is further to be considered , that where god had formerly afforded the symbols of his gracious presence , given his oracles , and setled his church , thô yet in it's ho●●ge , and much more imperfect state , there he however communicated those influences of his spirit , that it was to be imputed to themselves if they came short of the saving operations of it . of such it was said , thou gavest thy good spirit to instruct them . nehem. 9.20 . and to such , turn ye at my reproof , i will pour out my spirit to you , i will make known my words unto you . because i called and you refused , i stretched out my hand , and no man regarded , but ye set at nought my counsel , and despised all my reproof , i also will laugh at your calamity , &c. prov. 1.23 , 24. we see whence their destruction came , not from gods first restraint of his spirit , but their refusing , despising , and setting at nought his counsels and reproofs . and when it is said , they rebelled and vexed his spirit , and he therefore turn'd , and fought against them , and became their enemy , isa. 63.10 . it appears that before , his spirit was not withheld , but did variously , and often make essayes , and attempts upon them . and when stephen immediately before his martyrdom thus bespeaks the descendents of these jewes , ye stiff-necked , and uncircumcised , — ye do alwayes resist the holy ghost , as your fathers did , so do ye . act. 7. 't is imply'd the holy ghost had been alwayes striving from age to age with that stubborn people ; for where there is no counter-striving there can be no resistence , no more than there can be a war on one side only . which also appears to have been the course of gods dealing with the old world , before their so general lapse into idolatry and sensual wickednes , from that passage , gen. 6.3 . ( according to the more common reading and sense of those words . ) now whereas the gospel is eminently said to be the ministration of the spirit in contradistinction not only to the natural religion of other nations , but the divinely instituted religion of the jewes also , as is largely discoursed 2 cor. 3. and more largely through the epistle to the galatians , especially chap. 4. and whereas we find that , in the jewish church , the holy ghost did generally diffuse its influences , and not otherwise withhold them , than penally , and upon great provocation , how much more may it be concluded that under the gospel , the same blessed spirit is very generally at work upon the souls of men , till by their resisting , grieving and quenching of it , they provoke it to retire and withdraw from them . and let the consciences of men living under the gospel testify in the case . appeal sinner to thine own conscience ; hast thou never felt any thing of conviction , by the word of god ? hadst thou never any thought injected of turning to god , of reforming thy life , of making thy peace ? have no desires ever been raised in thee , no fears ? hast thou never had any tasts and relishes of pleasure in the things of god ? whence have these come ? what from thy self ? who art not sufficient to think any thing as of thy self , i. e. not any good or right thought ? all must be from that good spirit that hath been striving with thee ; and might still have been so unto a blessed issue for thy soul , if thou hadst not neglected and disobeyed it . and do not go about to excuse thy self by saying , that so all others have done too , 't is like at one time or other ; and if that therefore be the rule and measure , that they that contend against the strivings ▪ and motions of gods spirit must be finally deserted , and given up to perish , who then can be saved ? think not of pleading so for thy neglecting and despising the grace and spirit of god. 't is true that herein the great god shews his sovereignty , when all tha● enjoy the same advantages for salvation deserve by their slighting them to be forsaken alike ; he gives instances and makes examples of just severity , and of the victorious power of grace as seems him good , which there will be further occasion to speak more of hereafter . in the mean time the present design is not to justifie thy condemnation but procure thy salvation , and therefore to admonish and instruct thee , that , thô thou art not sure , because some others that have slighted and despised the grace and spirit of god are notwithstanding conquered and saved thereby , it shall therefore fare as well with thee ; yet thou hast reason to be confident , it will be well and happy for thee if , now , thou despise and slight them not . and whether thou do or do not , it is however plain that by thy being under the gospel thou hast had a day , wherein to mind the things of thy peace ( thô it is not told thee it would last alwaies , but the contrary is presently to be told thee . ) and thou may'st now see 't is not only a day in respect of light , but influence also ; that thou mightst not only know notionally what belong'd thereto , but efficaciously and practically , which you have heard is the knowledge here meant . and the concurrence of such light and influence have made thee a season wherein thou wast to have been at work for thy soul. the day is the proper season for work , when the night comes working ceases , both because that then light fails , and because drowsines and sloth are more apt to possesse men . and the night will come . for ( which is the next thing we are to speak to , ) iii. this day hath its bounds and limits , so that when it is over , and lost with such , the things of their peace are for ever hid from their eyes . and that this day is not infinite and endles , we see in the present instance . jerusalem had her day ; but that day had its period , we see it comes to this at last , that now the things of her peace are hid from her eyes . we generally see the same thing , in that sinners are so earnestly prest to make use of the present time . to day if you will hear his voice , harden not your hearts , psal. 95. quoted and urged heb. 3.7 , 8. they are admonish't to seek the lord while he may be found , to call upon him while he is nigh . it seems some time he will not be found , and will be afar off . they are told this is the accepted time , this is the day of salvation . this day , with any place or people , supposes a precedent night , when the day-spring from on high had not visited their horison , and all within it sate in darknes , and in the region and shadow of death . yea and there was a time , we know , of very general darknes , when the gospel day , the day of visitation had not yet dawn'd upon the world ; times of ignorance , wherein god as it were winkt upon the nations of earth ; the beams of his eye did in a sort overshoot them , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports . but when the eye-lids of the morning open upon any people , and light shines to them with direct beams , they are now commanded to repent act. 17.30 . limited to the present point of time with such peremptorines , as that noble roman used towards a proud prince , asking time to deliberate upon the proposal made to him of withdrawing his forces that molested some of the allies of that state , he draws a line about him with the end of his rod , and requires him now , out of hand , before he stir'd out of that circle to make his choice , whether he would be a friend or enemy to the people of rome . so are sinners to understand the state of their own case . the god of thy life , sinner , in whose hands thy times are , doth with much higher right , limit thee to the present time , and expects thy present answer to his just and merciful offers and demands . he circumscribes thy day of grace ; it is inclosed on both parts , and hath an evening as well as a morning ; as it had a foregoing , so it hath a subsequent night , and the latter , if not more dark , yet usually much more stormy than the former ! for god shuts up this day in much displeasure , which hath terrible effects . if it be not expresly told you what the condition of that night is that follows your gospel-day ; if the watchman being asked , what of the night ? do only answer it cometh as well as the morning came ; black events are signify'd by that more awful silence . or 't is all one if you call it a day ; there is enough to distinguish it from the day of grace . the scriptures call such a calamitous season indifferently either by the name of night or day : but the latter name is used with some or other adjunct to signifie day is not meant in the pleasant or more grateful sense : a day of wrath , an evil day , a day of gloomines and thick darknes , not differing from the most dismal night ; and to be told the morning of such a day is coming , is all one , as that the evening is coming of a bright and a serene day . and here perhaps , reader , thou wilt expect to be told what are the limits of this day of grace ? it is indeed much more difficult punctually to assign those limits , than to ascertain thee there are such : but it is also less necessary . the wise and merciful god doth in matters of this nature little mind to gratifie our curiosity ; much less is it to be expected from him , that he should make known to us such things , whereof it were better we were ignorant , or the knowledge whereof would be much more a prejudice to us than an advantage . and it were as bold and rash an undertaking , in this case , as it would be vain and insignificant , for any man to take upon him to say , in it , what god hath not said , or given him plain ground for . what i conceive to be plain and useful in this matter i shall lay down in the following propositions , insisting more largely where the matter requires it , and contenting my self but to mention what is obvious , and clear at the first sight . 1. that there is a great difference between the ends and limits of the day or season of grace as to particular persons , and in reference to the collective body of a people , inhabiting this or that place . it may be over with such or such a place , so as that they that dwell there shall no longer have the gospel among them , when as yet it may not be over with every particular person belonging to it , who may be providentially cast elsewhere , or may have the ingrafted word in them , which they lose not . and again it may be over with some particular persons in such a place , when it is not yet over with that people or place , generally considered . 2. as to both there is a difference between the ending of such a day , and intermissions , or dark intervals , that may be in it . the gospel may be withdrawn from such a people , and be restored . and god often no doubt , as to particular persons , either deprives them of the outward means of grace , for a time ( by sicknes , or many other waies ) or may for a time , forbear moving upon them by his spirit , and again try them with both . 3. as to particular persons , there may be much difference between such , as , while they liv'd under the gospel , gained the knowledge of the principal doctrines ( or of the summe and substance ) of christianity ; thô without any sanctifying effect , or impression upon their hearts , and such as through their own negligence , liv'd under it in total ignorance hereof . the day of grace may not be over with the former , thô they should never live under the ministry of the gospel more . for it is possible , while they have the seeds and principles of holy truth laid up in their minds , god may graciously administer to them many occasions of recollecting and considering them , wherewith he may so please to cooperate , as to enliven them , and make them vital and effectual to their final salvation . whereas , with the other sort , when they no more enjoy the external means , the day of grace is like to be quite over , so as that there may be no more hope in their case than in that of pagans in the darkest parts of the world , and perhaps much less , as their guilt hath been much greater by their neglect of so great and important things . it may be better with tyre and sidon , &c. 4. that yet it is a terrible judgment to the most knowing , to lose the external dispensation of the gospel , while they have yet no sanctifying impression upon their hearts by it , and they are cast upon a fearful hazard of being lost for ever , being left by the departed gospel , in an unconverted state . for they need the most urgent inculcations of gospel-truths , and the most powerful enforcing means , to ingage them to consider the things which they know . it is the design of the gospel to beget not only light in the mind , but grace in the heart . and if that was not done while they enjoyed such means , it is less likely to be done without them . and if any slighter , and more superficial impressions were made upon them thereby , short of true and thorough conversion , how great is the danger that all will vanish , when they cease to be prest , and urged , and called upon by the publick voice of the gospel ministry any more . how naturally desident is the spirit of man , and apt to sink into deadnes , worldlines and carnality , even under the most lively and quickning means ; and even where a saving work hath been wrought ; how much more when those means fail , and there is no vital principle within , capable of self-excitation and improvement . o that they would consider this , who have got nothing by the gospel all this while , but a little cold , spiritles , notional knowledge , and are in a possibility of losing it before they get any thing more ! 5. that as it is certain death ends the day of grace with every unconverted person , so it is very possible it may end with divers before they dye ; by their total loss of all external means , or by the departure of the blessed spirit of god from them , so as to return and visit them no more . how the day of grace may end with a person , is to be understood by considering what it is that makes up and constitutes such a day . there must be some measure and proportion of time to make up this ( or any ) day which is as the substratum , and ground forelaid . then there must be light superadded , otherwise it differs not from night , which may have the same measure of meer time . the gospel revelation , some way or other , must be had , as being the light of such a day . and again there must be some degree of livelines , and vital influence , the more usual concomitant of light ; the night doth more dispose men to drowsines . the same sun that enlightens the world , disseminates also an invigorating influence . if the spirit of the living god do no way animate the gospel revelation , and breath in it , we have no day of grace . it is not only a day of light , but a day of power , wherein souls can be wrought upon , and a people made willing to become the lords . psal. 110. as the redeemer revealed in the gospel , is the light of the world , so he is life to it too , thô neither are planted , or do take root every where . in him was life , and that life was the light of men . that light that raies from him is vital light in it self , and in its tendency and design , thô it be disliked , and not entertained by the most . whereas therefore these things must concur to make up such a day : if either a mans time , his life on earth expire , or if light quite fail him , or if all gracious influence be withheld , so as to be communicated no more ; his day is done , the season of grace is over with him . now it is plain that many a one may lose the gospel before his life end ; and possible that all gracious influence may be restrained , while as yet the external dispensation of the gospel remains . a sinner may have hardned his heart to that degree , that god will attempt him no more , in any kind , with any design of kindnes to him , not in that more inward , immediate way at all , i. e. by the motions of his spirit , which peculiarly can import nothing but friendly inclination , as whereby men are personally apply'd unto , so that another cannot be meant ; nor by the voice of the gospel , which may either be continued for the sake of others , or they continued under it , but for their heavier doom at length . which thô it may seem severe , is not to be thought strange , much less unrighteous . it is not to be thought strange to them that read the bible , which so often speaks this sense , as when it warns and threatens men with so much terror , as heb. 10.26 , 27 , 28 , 29. for if we sin wilfully after that we have received the knowledge of the truth , there remaineth no more sacrifice for sins , but a certain fearful looking for of judgment , and fiery indignation , which shall devour the adversaries . he that despised moses law , died without mercy , under two or three witnesses . of how much sorer punishment , suppose ye , shall he be thought worthy , who hath troden under foot the son of god , and hath counted the blood of the covenant , wherewith he was sanctified , an unholy thing , and hath [ done despite unto the spirit of grace ? ] and when it tells us , after many overtures made to men in vain , of his having given them up , &c. psal. 81.11 , 12. but my people would not hearken to my voice : and israel would none of me ; so i gave them up unto their own hearts lust ; and they walked in their own counsels ; and pronounces , let him that is unjust , be unjust still , and let him which is filthy , be filthy still . rev. 22.11 . and sayes , in thy filthines is lewdnes , because i have purged thee , and thou wast not purged ; thou shalt not be purged from thy filthines any more , till i have caused my fury to rest upon thee . ezek. 24.13 . which passages seem to imply a total desertion of them , and retraction of all gracious influence . and when it speaks of letting them be under the gospel , and the ordinary means of salvation , for the most direful purposes . as that , this child ( jesus ) was set for the fall ( as well as for the rising ) of many in israel , luk. 2.34 . as to which text the very learned grotius glossing upon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes , accedo iis qui non necdum eventum , sed & confilium , that he is of their opinion who think that not the naked event , but the counsel or purpose of god is signify'd by it , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and alledges several texts where the active of that verb must have the same sense , as to appoint , or ordain ; and mentions divers other places of the same import with this so understood ; and which therefore to recite will equally serve our present purpose , as that rom. 9.33 . behold , i lay in zion a stumbling stone , and rock of offence . and 1 pet. 2.8 . the stone which the builders refused is made a stone of stumbling , and a rock of offence , even to them which stumble at the word , being disobedient , whereunto also they were appointed . with that of our saviour himself . joh. 9.39 . for judgment i am come into this world , that they which see not , might see ; and that they which see , might be made blind . and most agreeable to those former places is that of the prophet isai. 28.13 . but the word of the lord was unto them precept upon precept , precept upon precept , line upon line , line upon line , here a little , and there a little ; that they might go , and fall backward , and be broken , and snared , and taken . and we may adde that our lord hath put us out of doubt that there is such a sin as that which is eminently called the sin against the holy ghost ; that a man may , in such circumstances , and to such a degree , sin against that blessed spirit , that he will never move , or breathe upon them more , but leave them to an hopeless ruin . thô i shall not in this discourse , determine or discusse the nature of it . but i doubt not it is somewhat else , than final impenitency , and infidelity ; and that every one that dies , not having sincerely repented and believed , is not guilty of it , thô every one that is guilty of it , dies impenitent and unbelieving ; but was guilty of it before ; so as it is not the meer want of time , that makes him guilty . whereupon therefore , that such may outlive their day of grace , is out of question . but let not such , as , upon the descriptions the gospel gives us of that sin , may be justly confident they have not perhaps committed it , therefore think themselves out of all danger of losing their season of making their peace with god before they dy . many a one may , no doubt , that never committed the unpardonable blasphemy against the holy ghost , as he is the witness , by his wonderful works , of christs being the messiah . as one may dy , by neglecting himself , that doth not poyson himself , or cut his own throat . you will say , but if the spirit retire from men , so as never to return , where is the difference ? i answer , the difference lies in the specific nature , and greater hainousnes of that sin , and consequently , in the deeper degrees of its punishment . for thô the reason of its unpardonablenes lies not principally in its greater hainousnes , but in its direct repugnancy to the way of obtaining pardon , yet there is no doubt of its being much more hainous than many other sins , for which men perish . and therefore 't is in proportion more severely punish't . but is it not misery enough to dwell in darknes and wo for ever , as every one that dies unreconconcil'd to god must do , unles the most intense flames and horror of hell be your portion ? as his case is sufficiently bad that must dy as an ordinary felon , thô he is not to be hang'd , drawn , and quartered . nor is there any place , or pretence for so prophane a thought , as if there were any colour of unrighteousnes in this course of procedure with such men . is it unjust severity to let the gospel become deadly to them , whose own malignity perverts it , against its nature , and genuine tendency , into a savour of death , as 2 cor. 2.16 . which it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to them , ( as the mentioned authour speaks ) who may be truly said to seek their own destruction ? or that god should intend their more aggravated condemnation , even from the despised gospel it self , who , when such light is come into the world , hate it , shew themselves lucifugae , tenebriones , ( as he also phrases it , speaking further upon that first mentioned text , ) such as fly from the light , chuse and love to lurk in darkness ? he must have very low thoughts of divine favour and acceptance , of christ , and grace , and glory , that can have hard thoughts of god , for his vindicating , with greatest severity , the contempt of such things . what could better become his glorious majesty , and excellent greatnes , than , as all things work together for good towards them that love him , so to let all things work for the hurt of them that so irreconcileably hate him , and bear a disaffected and implacable mind towards him ? nor doth the addition of his designing the matter so , make it hard . for if it be just to punish such wickednes , is it unjust to intend to punish it ? and to intend to punish it according to its desert , when it cannot be thought unjust , actually to render to men what they deserve ? we are , indeed , to account the primary intention of continuing the gospel to such a people , among whom these live , is kindnes towards others , not this higher revenge upon them ; yet nothing hinders but that this revenge upon them , may also be the fit matter of his secondary intention . for should he intend nothing concerning them ? is he to be so unconcern'd about his own creatures , that are under his government ? while things cannot fall out to him unawares , but that he hath this dismal event in prospect before him , he must at least intend to let it be , or not to hinder it . and who can expect he should ? for , that his gracious influence towards them should , at length , cease , is above all exception : that it ceasing , while they live still under the gospel , they contract deeper guilt , and incur heavier punishment , followes of course . and who can say he should not intend to let it follow ? for should he take away the gospel from the rest , that these might be less punished ? that others might not be saved , because they will not ? nor can he be obliged to interpose extraordinarily , and alter , for their sakes , the course of nature , and providence , so as either to hasten them the sooner out of the world , or cast them into any other part of it , where the gospel is not , lest they should , by living still under it , be obnoxious to the severer punishment . for whither would this lead ? he should , by equal reason , have been obliged to prevent mens sinning at all , that they might not be liable to any punishment . and so not to have made the world , or have otherwise framed the methods of his government , and less sutably to an whole community of reasonable creatures ; or to have made an end of the world long ago , and have quitted all his great designs in it , lest some should sin on , and incur proportionable punishment ! or to have provided extraordinarily that all should do and fare alike ; and that it might never have come to pass , that it should be less tolerable fo● capernaum , and chorazin , and bethsaida than for tyre , and sidon , and sodom , and gomorrah . but is there unrigteousnes with god ? or is he unrighteous in taking vengeance ? or is he therefore unjust , because he will render to every one according to his works ; to them who , by patient continuance in well doing , seek glory , honour and immortality , eternal life : but unto them that are contentious , and do not obey the truth , but obey unrighteousnes , indignation , and wrath , tribulation , and anguish upon every soul of man that doth evil , of the jew first , and also of the gentile ? rom. 2.6 , 7 , 8 , 9. doth righteousnes it self make him unrighteous ? o sinner , understand how much better it is to avoid the stroke of divine justice , than accuse it ! god will be found true , and every man a liar , that he may be justified when he speaks , and be clear when he judges . psal. 51.4 . 6. yet are we not to imagine any certain fixed rule , according whereto ( except in the case of the unpardonable sin ) the divine dispensation is measured in cases of this nature . viz. that , when a sinner hath contended just so long , or to such a degree , against his grace and spirit in his gospel , he shall be finally rejected ; or if but so long , or not to such a degree , he is yet certainly to be further try'd , or treated with . it is little to be doubted , but he puts forth the power of victorious grace , at length , upon some more obstinate , and obdurate sinners , and that have longer persisted in their rebellions ; ( not having sin'd the unpardonable sin ) and gives over some sooner , as it seems good unto him . nor doth he herein owe an account to any man of his matters . here sovereign good pleasure rules , and arbitrates , that is ty'd to no certain rule . neither , in these variations , is there any shew of that blameable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or accepting of persons , which , in his own word , he so expresly disclaims . we must distinguish matters of right , ( even such as are so by promise only , as well as others ) and matters of meer unpromised favour . in matters of right , to be an accepter of persons , is a thing most highly culpable with men , and which can have no place with the holy god. i. e. when an humane judge hath his rule before him , according whereto he is to estimate mens rights , in judgment ; there , to regard the person of the rich , or of the poor to the prejudice of the justice of the cause , were an insufferable iniquity ; as it were also in a private person to withhold anothers right , because he hath no kindnes for him . so even the great god himself , thô of meer grace , he first fix't and establish't the rule , ( fitly therefore called the covenant , or law of grace ) by which he will proceed in pardoning , and justifying men , or in condemning , and holding them guilty , both here , and in the final judgment ; yet having fix't it , he will never recede from it ; so as either to acquit an impenitent unbeliever , or condemn a beleiving penitent . if we confes our sins , he is faithful and just to forgive . none shall be ever able to accuse him of breach of faith , or of transgressing his own rules of justice . we find it therefore said in reference to the judgment of the last day , when god shall render to every man according to his works , whether they be jewes or gentiles , that there is no respect of persons with god. rom. 2.6 , 7 , 8 , 9 , 10 , 11. yet ( qui promisit paenitenti veniam , non promisit peccanti paenitentiam , ) whereas he hath , by his evangelical law , ascertain'd pardon to one that sincerely obeys it , but hath not promised grace to enable them to do so , to them that have long continued wilfully disobedient and rebellious , this communication of grace is , therefore , left arbitrary , and to be dispensed , as the matter of free and unassured favour , as it seems him good . and indeed , if in matters of arbitrary favour , respect of persons ought to have no place , friendship were quite excluded the world , and would be swallowed up of strict and rigid justice . i ought to take all men for my friends alike , otherwise than as justice should oblige me to be more respectful to men of more merit . 7. wherefore no man can certainly know , or ought to conclude , concerning himself , or others , as long as they live , that the season of grace is quite over with them . as we can conceive no rule god hath set to himself to proceed by , in ordinary cases of this nature ; so nor is there any he hath set unto us to judge by , in this case . it were to no purpose , and could be of no use to men , to know so much ; therefore it were unreasonable to expect god should have setled and declared any rule , by which they might come by the knowledge of it . as the case is then , viz. there being no such rule , no such thing can be concluded ; for who can tell what an arbitrary , sovereign , free agent will do , if he declare not his own purpose himself ? how should it be known , when the spirit of god hath been often working upon the soul of a man , that this or that shall be the last act , and that he will never put forth another ? and why should god make it known ? to the person himself whose case it is , 't is manifest it could be no benefit . nor is it to be thought the holy god will ever so alter the course of his own proceedings , but that it shall finally be seen to all the world , that every mans destruction was , entirely , and to the last , of himself . if god had made it evident to a man , that he were finally rejected , he were obliged to believe it . but shall it ever be said , god hath made any thing a mans duty , which were inconsistent with his felicity . the having sinned himself into such a condition wherein he is forsaken of god , is indeed inconsistent with it . and so the case is to stand , i. e. that his perdition be in immediate connection with his sin , not with his duty . as it would be in immediate , necessary connection with his duty , if he were bound to believe himself finally forsaken , and a lost creature . for that belief makes him hopeles , and a very devil , justifies his unbelief of the gospel , towards himself , by removing and shutting up , towards him , the object of such a faith , and consequently brings the matter to this state , that he perishes , not because he doth not believe god reconcileable to man , but because , with particular application to himself , he ought not so to believe . and it were most unfit , and of very pernicious consequence , that such a thing should be generally known concerning others . it were to anticipate the final judgment , to create an hell upon earth , to tempt them whose doom were already known , to do all the mischief in the world , which malice and despair can suggest , and prompt them unto ; it were to mingle devils with men ! and fill the world with confusion ! how should parents know how to behave themselves towards children , an husband towards the wife of his bosom in such a case , if it were known they were no more to counsel , exhort , admonish them , pray with or for them than if they were devils ! and if there were such a rule , how frequent misapplications would the fallible and distempered minds of men make of it ? so that they would be apt to fancy themselves warranted to judge severely , or uncharitably , and ( as the truth of the case perhaps is ) unjustly concerning others , from which they are so hardly withheld , when they have no such pretence to embolden them to it , but are so strictly forbidden it . and the judgment-seat so fenced , as it is , by the most awful interdicts , against their usurpation and encroachments . we are therefore to reverence the wisdom of the divine government , that things of this nature are among the arcana of it ; some of those secrets which belong not to us . he hath revealed what was fit and necessary , for us and our children , and envies to man no useful knowledge . but it may be said , when the apostle ( 1 joh. 5.16 . ) directs to pray for a brother whom we see sinning a sin that is not unto death , and addes , there is a sin unto death , i do not say he shall pray for it ; is it not imply'd that it may be known when one sins that sin unto death , not only to himself , but even to others too ? i answer it is imply'd there may be too probable appearances of it , and much ground to suspect and fear it concerning some , in some cases ; as when any against the highest evidence of the truth of the christian religion , and that jesus is the christ , or the messiah ( the proper and most sufficiently credible testimony whereof , he had mentioned in the foregoing verses , under heads to which the whole evidence of the truth of christianity may be fitly enough reduced ) do notwithstanding , from that malice , which blinds their understanding , persist in infidelity , or apostatize and relapse into it , from a former profession , there is great cause of suspicion , lest such have sinned that sin unto death . whereupon yet it is to be observed , he doth not expresly forbid praying for the persons whose case we may doubt ; only he doth not enjoyn it , as he doth for others , but only saies , i do not say ye shall pray for it , i. e. that in his present direction to pray for others , he did not intend such , but another sort , for whom they might pray remotely from any such suspicion : viz. that he meant now such praying as ought to be interchanged between christian friends , that have reason , in the main , to be well perswaded concerning one another . in the mean time intending no opposition to what is elsewhere enjoyned , the praying for all men . 1 tim. 2.1 . without the personal exclusion of any , as also our lord himself prayed indefinitely for his most malicious enemies , father forgive them they know not what they do ; thô he had formerly said , there was such a sin as should never be forgiven ; whereof 't is highly probable some of them were guilty : yet such he doth not expresly except ; but his prayer being in the indefinite , not the universal form , 't is to be supposed it must mean such as were within the compas and reach of prayer , and capable of benefit by it . nor doth the apostle here direct personally to exclude any , only that indefinitely and in the general such must be supposed not meant as had sinn'd the sin unto death ; or must be conditionally excluded , if they had , without determining who had , or had not . to which purpose it is very observable , that a more abstract form of expression , is used in this latter clause of this verse . for whereas in the former positive part of the direction , he enjoyns praying for him , or them that had not sinn'd unto death ( viz. concerning whom there was no ground for any such imagination or suspicion that they had ; ) in the negative part , concerning such as might have sinn'd it , he doth not say for him or them , but for it , ( i. e. concerning , or in reference to it , ) as if he had said , the case in general only is to be excepted , and if persons are to be distinguisht ( since every sin is some ones sin , the sin of some person or other ) let god distinguish , but do not you , 't is enough for you to except the sin , committed by whomsoever . and thô the former part of the verse speaks of a particular person , if a man see his brother sin a sin that is not unto death , which is as determinate to a person as the sight of our eye can be , it doth not follow the latter part must suppose a like particular determination of any persons case , that he hath sin'd it . i may have great reason to be confident such and such have not , when i can only suspect that such a one hath . and it is a thing much less unlikely to be certain to one self than another , for they that have sin'd unto death , are no doubt so blinded and stupify'd by it , that they are not more apt or competent to observe themselves , and consider their case than others may be . 8. but thô none ought to conclude that their day or season of grace is quite expired , yet they ought deeply to apprehend the danger lest it should expire , before their necessary work be done , and their peace made . for thô it can be of no use to them to know the former , and therefore they have no means appointed them by which to know it , 't is of great use to apprehend the latter ; and they have sufficient ground for the apprehension . all the cautions and warnings wherewith the holy scripture abounds , of the kind with those already mentioned , have that manifest design . and nothing can be more important , or apposite to this purpose , than that solemn charge of the great apostle . phil. 2.12 . work out your own salvation with fear and trembling ; considered together with the subjoyned ground of it vers . 13. for it is god that worketh in you to will , and to do , of his own good pleasure . how correspondent is the one with the other ; work , for he works ; there were no working at all to any purpose , or with any hope , if he did not work . and work with fear and trembling , for he works of his own good pleasure , q. d. 't were the greatest folly imaginable to trifle with one that works at so perfect liberty , under no obligation , that may desist when he will ; to impose upon so absolutely sovereign , and arbitrary an agent , that owes you nothing ; and from whose former gracious operations not comply'd with , you can draw no argument unto any following ones , that because he doth , therefore he will. as there is no certain connection between present time , and future , but all time is made up of undepending , not-strictly-coherent moments , so as no man can be sure , because one now exists , another shall ; there is also no more certain connection between the arbitrary acts of a free agent within such time ; so that i cannot be sure , because he now darts in light upon me , is now convincing me , now awakening me , therefore he will still do so , again and again . upon this ground then , what exhortation could be more proper than this , work out your salvation with fear and trembling ? what could be more awfully monitory , and enforcing of it , than that he works only of meer good will and pleasure ? how should i tremble to think , if i should be negligent , or undutiful , he may give out the next moment , and let the work fall , and me perish ! and there is more especial cause for such an apprehension , upon the concurrence of such things as these , 1. if the workings of gods spirit upon the soul of a man have been more than ordinarily strong and urgent , and do now cease . if there have been more powerful convictions , deeper humiliations , more awakened fears , more formed purposes of a new life , more fervent desires , that are now all vanished and fled , and the sinner is returned to his old dead , and dull temper . 2. if there be no disposition to reflect and consider the difference , no sense of his loss , but he apprehends such workings of spirit in him unnecessary troubles to him , and thinks it well he is delivered and eased of them . 3. if in the time when he was under such workings of spirit , he had made known his case to his minister , or any godly friend , whose company he now shuns , as not willing to be put in mind , or hear any more of such matters . 4. if hereupon he hath more indulged sensual inclination , taken more liberty , gone against the checks of his own conscience , broken former good resolutions , involv'd himself in the guilt of any grosser sins . 5. if conscience , so baffled , be now silent ; lets him alone , growes more sluggish and weaker ( which it must ) as his lusts grow stronger . 6. if the same lively powerful ministry , which before affected him much , now moves him not . 7. if especially , he is grown into a dislike of such preaching , if serious godlines , and what tends to it are become distastfull to him , if discourses of god , and christ , of death and judgment , and of an holy life , are reckon'd superfluous and needles , are unsavoury and disrelisht ; if he have learned to put disgraceful names upon things of this import , and the persons that most value them , and live accordingly . if he hath taken the seat of the scorner , and makes it his busines to deride , what he had once a reverence for , or took some complacency in . 8. if , upon all this , god withdraw such a ministry , so that he is now warn'd , and admonisht , exhorted and striven with as formerly , no more . o , the fearful danger of that mans case ! hath he no cause to fear lest the things of his peace should be for ever hid from his eyes ? surely he hath much cause of fear , but not of despair . fear would in this case be his great duty , and might yet prove the means of saving him ; despair would be his very hainous and destroying sin . if yet he would be stirr'd up to consider his case , whence he is fal'n , and whither he is falling , and set himself to serious seeking of god , cast down himself before him , abase himself , cry for mercy , as for his life , there is yet hope in his case . god may make here an instance what he can obtain of himself to do for a perishing wretch ! but iv. if with any that have liv'd under the gospel , their day is quite expired , and the things of their peace now for ever hid from their eyes , this is in it self a most deplorable case , and much lamented by our lord jesus himself . that the case is in it self most deplorable , who sees not ? a soul lost ! a creature capable of god! upon its way to him ! near to the kingdom of god! shipwrack't in the port ! o sinner , from how high an hope art thou faln ! into what depths of misery and wo ! and that it was lamented by our lord , is in the text. he beheld the city , ( very generally , we have reason to apprehend , inhabited by such wretched creatures ) and wept over it . this was very affectionate lamentation ; we lament often , very heartily , many a sad case , for which we do not shed tears . but tears , such tears , falling from such eyes ! the issues of the purest , and best govern'd passion that ever was , shew'd the true greatnes of the cause . here could be no exorbitancy or unjust excesse , nothing more than was proportionable to the occasion . there needs no other proof that this is a sad case , than that our lord lamented it with tears , which that he did , we are plainly told , so that touching that , there is no place for doubt . all that is liable to question is , whether we are to conceive in him any like resentments of such cases , in his present glorify'd state ? indeed we cannot think heaven , a place or state of sadnes , or lamentation ; and must take heed of conceiving any thing there , especially on the throne of glory , unsutable to the most perfect nature , and the most glorious state . we are not to imagine tears there ; which in that happy region are wip'd away from inferiour eyes ; no grief , sorrow , or sighing , which are all fled away , and shall be no more . as there can be no other turbid passion of any kind . but when expressions that import anger , or grief , are used , even concerning god himself , we must sever in our conception , every thing of imperfection , and ascribe every thing of real perfection . we are not to think such expressions signifie nothing , that they have no meaning , or that nothing at all is to be attributed to him under them . nor are we again to think they signifie the same thing with what we find in our selves , and are wont to expresse by those names . in the divine nature , there may be real , and yet most serene complacency , and displicency , viz. that are unaccompany'd with the least commotion , and that import nothing of imperfection , but perfection rather , as it is a perfection to apprehend things sutably to what in themselves they are . the holy scriptures frequently speak of god as angry , and griev'd for the sins of men , and their miseries which ensue therefrom . and a real aversion and dislike is signify'd thereby , and by many other expressions , which in us , would signify vehement agitations of affection , that we are sure can have no place in him . we ought therefore in our own thoughts to ascribe to him that calm aversion of will , in reference to the sins , and miseries of men in general ; and , in our own apprehensions , to remove to the utmost distance from him , all such agitations of passion or affection , even thô some expressions that occur , carry a great appearance thereof , should they be understood according to humane measures , as they are humane forms of speech . as ( to instance in what is said by the glorious god himself , and very near in sense to what we have in the text ) what can be more pathetick , than that lamenting wish , psal. 81.13 . o that my people had hearkened unto me , and israel had walked in my wayes ! but we must take heed lest , under the pretence that we cannot ascribe every thing to god that such expressions seem to import , we therefore ascribe nothing . we ascribe nothing , if we do not ascribe to him a real unwillingnes that men should sin on , and perish ; and consequently a real willingnes that they should turn to him , and live ; which so many plain texts assert . and therefore it is unavoidably impos'd upon us , to believe that god is truly unwilling of some things , which he doth not think fit to interpose his omnipotency to hinder , and is truly willing of some things , which he doth not put forth his omnipotency to effect . that he most fitly makes this the ordinary course of his dispensations towards men , to govern them by lawes , and promises , and threatnings ( made most express to them that live under the gospel ) to work upon their minds , their hope , and their fear , affording them the ordinary assistences of supernatural light and influence , with which he requires them to comply , and which , upon their refusing to do so , he may most righteously withhold , and give them the victory to their own ruine , thô oftentimes , he doth , from a sovereignty of grace , put forth that greater power upon others , equally negligent and obstinate , not to enforce , put effectually to incline their wills , and gain a victory over them , to their salvation . nor is his will towards the rest altogether ineffectual , thô it have not this effect . for whosoever thou art that livest under the gospel , thô thou dost not know that god so wills thy conversion and salvation , as to effect it , whatsoever resistence thou now makest ; though thou art not sure he will finally overcome all thy resistence , and pluck thee as a firebrand out of the mouth of hell ; yet thou canst not say his good will towards thee hath been without any effect at all tending thereto . he hath often call'd upon thee in his gospel , t● repent and turn to him through christ ; he hath waited on thee with long patience , and given thee time and space of repentance ; he hath within that time , been often at work with thy soul. hath he not many times let in beams of light upon thee ? shewn thee the evil of thy wayes ? convinc't thee ? awakened thee ? half-perswaded thee ? and thou never had'st reason to doubt , but that if thou hadst set thy self with serious diligence to work out thy own salvation , he would have wrought on , so as to have brought things to a blessed issue for thy soul. thou mightest discern his mind towards thee to be agreeable to his word , wherein he hath testified to thee he desired not the death of sinners , that he hath no pleasure in the death of him that dieth , or in the death of the wicked , but that he should turn and live , exhorted thee , expostulated with thee , and others in thy condition , turn ye , turn ye , why will ye dy ? he hath told thee expresly thy stubbornnes , and contending against him , did grieve him , and vex his spirit , that thy sin , wherein t●●u hast indulg'd thy self , hath been an abomination to him , that it was the abominable thing which his soul hated , that he was broken with the whorish heart of such as thou , and prest therewith , as a cart that was full of sheaves . now such expressions as these , thô they are borrowed from man , and must be understood sutably to god , thô they do not signifie the same thing with him , as they do in us , yet they do not signifie nothing . as when hands and eyes are attributed to god , they do not signifie as they do with us , yet they signifie somewhat correspondent , as active , and visive power : so these expressions , thô they signifie not , in god , such unquiet motions and passions , as they would in us , they do signifie a mind and will , really , thô with the most perfect calmnes and tranquility , set against sin , and the horrid consequences of it , which yet , for greater reasons than we can understand , he may not see fit to do all he can to prevent . and if we know not how to reconcile such a will in god , with some of our notions concerning the divine nature ; shall we , for what we have thought of him , deny what he hath so expresly said of himself , or pretend to understand his nature better than he himself doth ? † and when we see from such expresse sayings in scripture , reduced to a sense becoming god , how god's mind stands in reference to sinners , and their self-destroying wayes , we may thence apprehend what temper of mind our lord jesus also bears towards them in the like case , even in his glorify'd state . for can you think there is a disagreement between him and the father about these things ? and whereas we find our blessed lord , in the dayes of his flesh , one while complaining men would not come to him that they might have life , joh. 5.40 . elsewhere griev'd at the hardnes of their hearts , mark. 3.5 . and here scattering tears over sinning and perishing jerusalem ; we cannot doubt but that the ( innocent ) perturbation , which his earthly state did admit , being sever'd , his mind is still the same , in reference to cases of the same nature ; for can we think there is a disagreement between him , and himself ? we cannot therefore doubt but that , 1. he distinctly comprehends the truth of any such case . he beholds from the throne of his glory above , all the treaties which are held and manag'd with sinners in his name , and and what their deportments are therein . his eyes are as a flame of fire , wherewith he searches hearts , and trieth reins . he hath seen therefore , sinner , all along , every time an offer of grace hath been made to thee , and been rejected ; when thou hast slighted counsels , and warnings that have been given thee , exhortations and intreaties that have been prest upon thee , for many years together , and how thou hast hardened thy heart against reproofs , and threatnings , against promises and allurements ; and beholds the tendency of all this , what is like to come of it , and that , if thou persist , it will be bitternes in the end . 2. that he hath a real dislike of the sinfulnes of thy course . it is not indifferen● to him whether thou obeyest , or disobeyest the gospel ; whether thou turn , and repent or no ; that he is truly displeased at thy trifling , sloth , negligence , impenitency , hardnes of heart , stubborn obstinacy , and contempt of his grace , and takes real offence at them . 3. he hath real kind propensions towards thee , and is ready to receive thy returning soul , and effectually to mediate with the offended majesty of heaven for thee , as long as there is any hope in thy case . 4. when he sees there is no hope , he pities thee , while thou see'st it not , and dost not pity thy self . pity and mercy above are not names only ; 't is a great reality that is signified by them , and that hath place there , in far higher excellency , and perfection , than it can with us poor mortals here below . ours is but borrowed , and participated from that first fountain , and oririginal above . thou dost not perish unlamented , even with the purest heavenly pity , thô thou hast made thy ca●e uncapable of remedy . as the well-tempered judge bewails the sad end of the malefactour , whom justice obliges him not to spare , or save . and now let us consider what use is to be made of all this . and thô nothing can be useful to the persons themselves , whom the redeemer thus laments as lost , yet that he doth so , may be of great use to others . vse . which will partly concern those who do justly apprehend this is not their case ; and partly such as may be in great fear that it is . i. for such as have reason to perswade themselves it is not their case . the best ground upon which any can confidently conclude this , is that they have in this their present day , thorough the grace of god , already effectually known the things of their peace , such , viz. as have sincerely , with all their hearts and souls turned to god , taken him to be their god , and devoted themselves to him , to be his . entrusting and subjecting themselves to the saving mercy , and governing power of the redeemer , according to the tenour of the gospel-covenant , from which they do not find their hearts to swerve or decline , but resolve , thorough divine assistence , to persevere herein all their daies . now for such as with whom things are already brought to that comfortable conclusion , i only say to them , 1. rejoyce and blesse god that so it is . christ your redeemer rejoyces with you , and over you ; you may collect it from his contrary resentment of their case who are past hope ; if he weep over them , he no doubt , rejoyces over you . there is joy in heaven concerning you . angels rejoyce , your glorious redeemer presiding in the joyful consort . and should not you rejoyce for your selves ? consider what a discrimination is made in your case ! to how many hath that gospel been a deadly savour , which hath proved a savour of life unto life to you ! how many have fal'n on your right hand , and your left , stumbling at that stone of offence , which to you is become the head-stone of the corner , elect , and precious ! whence is this difference ? did you never slight christ ? never make light of offered mercy ? was your mind never blind or vain ? was your heart never hard or dead ? were the terms of peace and reconciliation never rejected or disregarded by you ? how should you admire victorious grace , that would never desist from striving with you till it had overcome ! you are the triumph of the redeemers conquering love , who might have been of his wrath and justice ! endeavour your spirits may tast , more and more , the sweetnes of reconciliation , that you may more abound in joy and praises . is it not pleasant to you to be at peace with god ? to find that all controversies are taken up between him and you ? that you can now approach him , and his terrours not make you afraid ! that you can enter into the secret of his presence , and solace your selves in his assured favour and love ! how should you joy in god through jesus christ , by whom you have received the atonement ! what have you now to fear ? if , when you were enemies , you were reconcil'd by the death of christ , how much more , being reconciled , shall you be saved by his life ? how great a thing have you to oppose to all worldly troubles ? if god be for you , who can be against you ! think how mean it is for the friends of god , the favourites of heaven , to be dismay'd at the appearances of danger that threatens them from the inhabitants of the earth ! what if all the world were in a posture of hostility against you , when the mighty lord of all is your friend ? take heed of thinking meanly of his power and love ! would any one diminish to himself , whom he takes for his god ? all people will walk , every one in the name of his god ; why should not you much more in the name of yours , glorying in him , and making your beasts of him a●● the day long ? o the reproach which is cast upon the glorious name of the great god , by their diffidence and despondency , who visibly stand in special relation to him , but fear the impotent malice of mortal man more than they can trust in his almighty love ! i● indeed you are justify'd by faith , and have peace with god , it becomes you so to rejoyce in the hope of the glory of god , as also to glory in tribulation , and tell all the world that in his favour stands your life , and that you care not who is displeased with you , for the things , wherewith , you have reason to apprehend , he is pleased . 2. demean your selves with that care , caution , and dutifulness that become a state of reconciliation . bethink your selves that your present peace and friendship with god is not original , and continued from thence , but hath been interrupted and broken ; that your peace is not that of constantly innocent persons . you stand not in this good and happy state because you never offended , but as being reconcil'd , and who , there●●re , were once enemies . and when you were brought to know , in that your day , which you have enjoy'd , the things belonging to your peace , you were made to feel the smart , and tast the bitternes of your having been alienated , and enemies in your minds by wicked works . when the terrours of god did beset you round , and his arrows stuck fast in you , did you not then find trouble and sorrow ? were you not in a fearful expectation of wrath and fiery indignation to consume and burn you up as adversaries ? would you not then have given all the world for a peaceful word or look ? for any glimmering hope of peace ? how wary and afraid should you be of a new breach ! how should you study acceptable deportments , and to walk worthy of god unto all well-pleasing ! how strictly careful should you be to keep faith with him , and abide stedfast in his covenant ! how concern'd for his interest ! and in what agonies of spirit , when you behold the eruptions of enmity against him from any others ! not from any distrust , or fear of final prejudice to his interest , but from the apprehension o● the unrighteousnes of the thing it self , and a dutiful love to his name , throne , and government . how zealous should you be to draw in others ? how fervent in your endeavours , within your own sphere , and how large in your desires , extended as far as the sphere of the universe , that every knee might bow to him , and every tongue confes to him . they ought to be more deeply concern'd for his righteous cause , that remember they were once most unrighteously ingaged against it . and ought besides to be fill'd with compassion towards the souls of men , yet in an unreconciled state , as having known the terrours of the lord , and remembring the experienced dismalnes and horror of that state ; what it was to have divine wrath and justice arm'd against you with almighty power ! and to have heard the thunder of such a voice , i lift my hand to heaven , and swear i live for ever , if i whet my glittering sword , and my hand take hold on vengeance , i will recompence fury to mine adversaries , vengeance to mine enemies . — do you not know what the case is like to be , when potsherds , that shou●● strive but with the potsherds of the earth , venture to oppose themselves as antagonists to omnipotency ? and when briars and thorns set themselves in battel array against a consuming fire , how easily it can passe through , and devour , and burn them up together ? and how much more fearful is their condition that know it not ! but are ready to rush like the horse into the battel ! do you owe no duty , no pity to them that have the same nature with you , and with whom your case was once the same ? if you do indeed know the things of your peace godward , so as to have made your peace , to have come to an agreement , and struck a covenant with him ; you have now taken his side , are of his confederates ( not as equals but subjects . ) you have sworn allegiance to him , and associated your self with all them that have done so . there can hereupon be but one common interest to him and you . hence therefore you are most strictly obliged to wish well ●o that interest , and promote it to your uttermost , in his own way , i. e. according to his openly avowed inclination , and design , and the genuine constitution of that kingdom which he hath erected , and is intent to enlarge and extend further in the world . that you do well know , is a kingdom of grace ; for his natural kingdom already confines with the universe , and can have no enlargement , without enlarging the creation . whosoever they are that contend against him , are not meerly enemies , therefore , but rebels . and you see he aims to conquer them by love and goodnes ; and therefore treats with them , and seeks to establish a kingdom over them , in and by a mediatour , who , if he were not intent upon the same design , had never lamented the destruction of any of them , and wept over their ruine , as here you find . so therefore , should you long for the conversion of souls , and the enlargement of his kingdom this way , both out of loyalty to him , and compassion towards them . 2. for such as may be in great fear , le●t this prove to be their case . they are either such as may fear it , but do not ; or such as are deeply afflicted with this actual fear . 1. for the former sort , who are in too great danger of bringing themselves into this dreadful deplorate condition , but apprehend nothing of it . all that is to be said to them apart by themselves , is only to awaken them out of their drowsie , dangerous slumber , and security ; and then they will be capable of being spoken to , together with the other sort . let me therefore 1. demand of you ; do you believe there is a lord over you , yea or no ? use your thoughts , for , about matters that concern you less , you can think . do you not apprehend you have an invisible owner , and ruler , that rightfully claims to himself an interest in you , and a governing power over you ? how came you into being ? you know you made not your selves . and if you yet look no higher , than to progenitours of your own kind , mortal men , as you are ; how came they into being ? you have so much understanding about you , if you would use it , as to know they could none of them make themselves more than you , and that therefore , humane race must have had its beginning , from some superiour maker . and did not he that made them make you and all things else ? where are your arguments to prove it was otherwise , and that this world , and all the generations of men took beginning of themselves , without a wise , and mighty creatour ? produce your strong reasons , upon which you will venture your souls , and all the possibilites of your being happy , or miserable to eternity ! will your imagination make you safe ? and protect you against his wrath and justice , whose authority you will not own ? can you , by it , uncreate your creatour , and nullify the eternal being ? or have you any thing else , besides your own blind imagination , to make you confident , that all things came of nothing , without any maker ? but if you know not how to think this reasonable , and apprehend you must allow your selves to owe your being to an almighty creatour , let me 2. ask of you how you think your life is maintained ? doth not he that made you live , keep you alive ? whereas you have often heard that we all live , and move , and have our beings in him , doth it not seem most likely to you to be so ? have you the power of your own life ? do you think you can live as long as you will ? at least do you not find you need the common helps of meat , and drink , and air , and clothing for the support and comfort of your lives ? and are not all these his creatures as well as you ? and can you have them , whether he will or no ? 3. and how can you think that he that made and maintains you , hath no right to rule you ? if it were possible any one should as much depend upon you , would you not claim such power over him ? can you suppose your selves to be under no obligation to please him , who hath done so much for you ? and to do his will , if you can any way know it ? 4. and can you pretend you have no means to know it ? that book that goes up and down under the name of his word , can you disprove it to be his word ? if such writings should now first come into the world , so sincere , so awful , so holy , so heavenly , bearing so expresly the divine image , avowing themselves to be from god , and the most wonderful works are wrought to prove them his word , the deaf made to hear , the blind to see , the dumb to speak , the sick healed , the dead raised , by a word only commanding it to be so , would you not confesse this to be sufficient evidence that this revelation came from heaven . and are you not sufficiently assured they are so confirm'd ? do you find in your selves any inclination to cheat your children , in any thing that concerns their well being ? why should you more suspect your forefathers design , to cheat you in the meer reporting falsly , a matter of fact ? was not humane nature the same , so many hundred years ago ? did ever the enemies of the christian name , in the earlier dayes of christianity , when it was but a novelty in the world , and as much hated , and endeavoured to be rooted out , as ever any profession was , deny such matters of fact ? have not some of the most spiteful of them confest it ? did not christians then willingly sacrifice their lives by multitudes , upon the assured truth of these things ? have they not been ever since most strictly careful to preserve these writings , and transmit them , as wherein the all of themselves , and their posterity was contained ? and where is now your new light ? where are your later discoveries , upon which , so many ages after , you are able to evict these writings of falshood , or dare venture to disbelieve them ? 5. but if you believe these writings to be divine , how expresly is it told you , in them , what the state of your case is godward , and what he requires of you ? you may see you have displeased him , and how you are to please him , as hath been shewn before in this discourse . you know that you have lived in the world mindless , and inobservant of him , not trusting , fearing , loving , or delighting in him , declining his acquaintance and converse ; seeking your own pleasure , following your inclination , doing your own will , as if you were supream , never minding to refer your actions to his precepts as your rule , or to his glory as your end . and from that word of his you may understand all this to be very displeasing to him . and that you can never please him by continuing this course , but by breaking it off , and returning to him as your lord , and your god. that since your case did need a redeemeer , and reconciler , and he hath provided and appointed one for you ; you are to apply your selves to him , to commit and subject your souls to him , to trust in his merits , and blood , and submit to his authority , and government . and 6. are you not continually call'd hereto by the gospel , under which you have liv'd all this while ? so that you are in actual , continual rebellion against him all the while you comply not with this call ; every breath you draw is rebellious breath . there is no moment wherein this lies not upon you , by every moments addition to your time . and that patience of his which addes by moments to your life , and should lead you to repentance , is , while you repent not , perverted by you , only to the treasuring up of wrath against the day of wrath , and the revelation of his righteous judgment . 7. and do you not find , as his word also plainly tells you , a great aversenes and disinclination in you to any such serious , solemn applying your self to him , and your redeemer ? try your own hearts ; do you not find them draw back and recoil ; if you urge them , do they not still fly off ? how loath are you to retire ! and set your selves to consider your case ! and unto serious seeking of god in christ ! both from a reluctancy , and indisposition to any such employment as this is it self ; and from disaffection to that whereto it tends , the breaking off your former sinful course of life , and entring upon a better . and does not all this shew you the plain truth of what the word of god hath told you , that the aethiopian may as soon change his skin , or the leopard his spots , as they do good , who are accustom'd to do evil . jer. 13.23 . that you have an heart that cannot repent , rom. 2.5 . till god give you repentance to life , act. 11.11 . that you cannot come to christ till the father draw you , joh. 6.44 . do you not see your case then ? that you must perish if you have not help from heaven ? if god do not give you his grace , to overcome , and cure the aversenes and malignity of your nature ? that things are likely thus to run on with you as they have from day to day , and from year to year ; and you that are unwilling to take the course that is necessary for your salvation to day , are likely to be as unwilling to morrow , and so your lives consume in vanity , till you drop into perdition ? but 8. dost thou not also know , sinner , ( what hath been so newly shewn thee from gods word ) that , by thy being under the gospel , thou hast a day of grace ? not only as offers of pardon and reconciliation are made to thee in it , but also as thorough it , converting heart-renewing grace is to be expected , and may be had ? that what is sufficient for the turning and changing of thy heart , is usually not given all at once , but as gentler insinuations ( the injection of some good thoughts and desires ) are comply'd with , more powerful influences may be hoped to follow ? that therefore thou art concern'd , upon any such thought cast into thy mind , of going now to seek god for the life of thy soul , to strive , thy self , against thy own disinclination ; that if thou do not , but yield to it , and still defer , it may prove mortal to thee ? for is it not plain to thee in it self , and from what hath been said , that this day hath its limits , and will come to an end ? dost thou not know thou art a mortal creature , that thy breath is in thy nostrils ? dost thou know how near thou art to the end of thy life ? and how few breaths there may be for thee between this present moment and eternity ? dost thou not know thy day of grace may end before thy life end ? that thou may'st be cast far enough out of the sound of the gospel ? and if thou shouldst carry any notices of it with thee , thou who hast been so unapt to consider them , while they were daily prest upon thee , will most probably be less apt when thou hearest of no such thing ? that thou may'st live still under the gospel , and the spirit of grace retire from thee , and never attempt thee more for thy former despiting of it ? for what obligation hast thou upon that blessed spirit ? or why should'st thou think a deity bound to attend upon thy triflings ? and 9. if yet all this move not : consider what it will be to dye unreconciled to god! thou hast been his enemy , he hath made thee gracious offers of peace , waited long upon thee , thou hast made light of all . the matter must at length end either in reconciliation , or vengeance ! the former is not acceptable to thee , art thou prepared for the latter ? can'st thou sustain it ? is it not a fearful thing to fall into the hands of the living god ? thou wilt not do him right , he must then right himself upon thee ; dost thou think he cannot do it ? canst thou doubt his power ? cast thine eyes about thee , behold the greatnes ( as far as thou canst ) of this creation of his , whereof thou art but a very little part . he that hath made that sun over thine head , and stretch't out those spacious heavens , that hath furnisht them with those innumerable bright stars , that governs all their motions , that hath hung this earth upon nothing , that made and sustains that great variety of creatures that inhabit it , can he not deal with thee ? a worm ? can thine heart endure , or thine hands be strong if he plead with thee ? if he surround thee with his terrours , and set them in battel array against thee ? hell and destruction are open before him , and without covering , how soon art thou cast in and ingulpht ? sit down , and consider whether thou be able , with thy impotency , to stand before him , that comes against thee with almighty power ! is it not better to sue in time for peace ? but perhaps thou may'st say i begin now to fear it is too late , i have so long slighted the gospel , resisted the holy spirit of god , abus'd , and baffled my own light , and conscience , that i am afraid god will quite abandon me , and cast me off for ever . it is well if thou do indeed begin to fear . that fear gives hope . thou art then capable of coming into their rank who are next to be spoken to , viz. 2. such as feel themselves afflicted with the apprehension , and dread of their having out-liv'd their day , and that the things of their peace are now irrecoverably hid from their eyes . i desire to counsel such faithfully , according to that light and guidance which the gospel of our lord affords us in reference to any such case . 1. take heed of stifling that fear suddenly , but labour to improve it to some advantage , and then to cure and remove it by rational-evangelical means and methods . do not as thou lovest the life of thy soul , go about suddenly , or by undue means , to smother or extinguish it . 't is too possible , when any such apprehension strikes into a mans mind , because 't is a sharp or piercing thought , disturbs his quiet , gives him molestation , and some torture , to pluck out the dart too soon , and cast it away . perhaps such a course is taken , as doth him unspeakably more mischief , than a thousand such thoughts would ever do . he diverts , it may be , to vain company , or to sensuality , talks , or drinks away his trouble ; makes death his cure of pain , and to avoid the fear of hell , leaps into it . is this indeed the wisest course ? either thy apprehension is reasonable , or unreasonable . if it should prove a reasonable apprehension , as it is a terrible one , would the neglect of it become a reasonable creature , or mend thy case ? if it shall be found unreasonable , it may require time , and some debate to discover it to be so ; whereby , when it is manifestly detected , witn how much greater satisfaction is it laid aside ! labour then to enquire rightly concerning this matter . 2. in this enquiry , consider diligently what the kind of that fear is that you find your selves afflicted with . the fear that perplexes your heart , must some way correspond to the apprehension you have in your mind , touching your case . consider what that is , and , in what form , it shews it self there . doth it appear in the form of a peremptory judgment , a definitive sentence , which you have past within your self concerning your case ; that your day is over , and you are a lost creature ; or only of a meer doubt , lest it should prove so . the fear that corresponds to the former of these , makes you quite desperate , and obstinately resolute against any means for the bettering of your condition . the fear that answers to the latter apprehension , hath a mixture of hope in it , which admits of somewhat to be done for your relief , and will prompt thereunto . labour to discern which of these is the present temper and posture of your spirit . 3. if you find it be the former , let no thought any longer dwell in your mind [ under that form ] viz. as a definitive sentence concerning your state . you have nothing to do to pass such a judgment , the tendency of it is dismal , and horrid , as you may , your self , perceive . and your ground for it is none at all . your conscience within you is to do the office of a judge ; but only of an under-judge , that is to proceed strictly by rule , prescribed , and set by the sovereign lord , and arbiter of life and death , there is one law-giver who is able to save , and to destroy . nor is your conscience , as an under-judge , to meddle at all , but in cases within your cognisance . this about your final state is a reserv'd , excepted case , belonging only to the supream tribunal , which you must take heed how you usurp . as such a judgment tends to make you desperate , so there will be high presumption in this despair . dare you take upon you to cancell , and nullify to your self the obligation of the evangelical law ? and whereas that makes it your duty to repent , and believe the gospel , to absolve your self from this bond , and say , it is none of your duty , or make it impossible to you to do it ? you have matter and cases enough within the cognisance of your conscience , not only the particular actions of your life , but your present state also , whether you be as yet in a state of acceptance with god , thorough christ , yea or no ? and here you have rules set you to judge by . but concerning your final state , or that you shall never be brought into a state of acceptance , you have no rule by which you can make such a judgment ; and therefore this judgment belongs not to you . look then upon the matter of your final condition , as an exempt case , reserv'd to the future judgment , and the present determination whereof , against your self , is without your compass and line , and most unsutable to the state of probation , wherein , you are to reckon , god continues you here , with the rest of men in this world ; and therefore any such judgment you should tear , and reverse , and , as such , not permit to have any place with you . 4. yet since , as hath been said , yo● are not quite to reject , or obliterate any apprehension , or thought touching this subject , make it your busines to correct , and reduce it to that other form , i. e. let it only for the present remain with you , as a doubt how your case now stands , and what issue it may at length have . and see that your fear thereupon be answerable to your apprehension , so rectify'd . while as yet it is not evident , you have made your peace with god , upon his known terms , you are to consider god hath left your case a doubtful case , and you are to conceive of it accordingly . and are to entertain a fear concerning it , not as certainly hopeles , but as uncertain . and as yours is really a doubtful case , 't is a most important one . it concerns your souls , and your eternal well-being ▪ and is not therefore to be neglected , or trifled with . you do not know how god will deal with you ; whether he will again afford you such help as he hath done , or whether ever he will effectually move your heart unto conversion and salvation . you therefore are to work out your salvation with fear and trembling , because ( as was told you ) he works , but of his own good pleasure . your fear should not exceed this state of your case , so as to exclude hope . it is of unspeakable concernment to you , that hope do intermingle with your fear . that will do much to mollify and soften your hearts , that after all the abuse of mercy , and imposing upon the patience of god , your neglects and slights of a bleeding saviour , your resisting and grieving the spirit of grace , he may yet , once for all , visit your forlorn soul with his vital influence , and save you from going down to perdition ! how can your hearts but melt and break upon this apprehension ! and it is not a groundless one . he that came not to call the righteous , but sinners to repentance , will not fail to treat them well , whom he sees beginning to listen to his call , and entertaining the thoughts that most directly tend to bring them to a compliance with it . your hope insinuating it self and mingling with your fear , is highly grateful to the god of all grace . he takes pleasure in them that fear him , and in them that hope in his mercy . psal. 147.11 . 5. but see to it also that your fear be not slight , and momentary , and that it vanish not , while as yet it hath so great a work to do in you , viz. to engage you to accept gods own terms of peace and reconciliation , with all your heart and soul. it is of continual use , even not only in order to conversion , but to the converted also . can you think those mentioned words were spoken to none such , phil. 2.12 , 13 ? or those , heb. 4.1 . let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short , &c. and do we not find an holy fear is to contribute all along to the whole of progressive sanctification ? 2 cor. 7.1 . having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthines of the flesh and spirit , perfecting holines in the fear of god. and that by it he preserves his own , that they never depart from him . jer. 32.40 . much more do you need it in your present case , while matters are yet in treaty between god and you . and as it should not exceed the true apprehension of your case , so nor should it come short of it . 6. you should therefore in order hereto aggravate to your selves the just causes of your fear . why are you afraid your day should be over , and the things of your peace be for ever hid from your eyes ? is it not that you have sinn'd against much light , against many checks of your own consciences , against many very serious warnings and exhortations , many earnest importunate beseechings and intreaties you have had in the ministry of the gospel , many motions and strivings of the spirit of god thereby ? let your thoughts dwell upon these things . think what it is for the great god , the lord of glory to have been slighted by a worm ! doth not this deserve as ill things at the hands of god as you can ●ear ? 't is fit you should apprehend what your desert is , th● perhaps mercy may interpose , and avert the deserved dreadful event . and if he have signify'd his displeasure towards you hereupon , by desisting for the present , and ceasing to strive with you as he hath formerly done ; if your heart be grown more cold , and dead , and hard , than sometime it was , if you have been left so as to fall into grosser sin ; 't is highly reasonable you should fear being finally forsaken of the blessed spirit of god , and greatly fear it , but with an ●●ful fear , that may awaken you most earnestly to endeavour his return to you , not with a despairing fear that will bind you up from any further endeavour for your soul at all . and if upon all this ( by death or otherwise ) such a ministry be withdrawn from you , as god did work by , in some degree , upon you , and you find not in that kind , what is so sutable to your state and case ; take heed lest your be stupid under such a stroke . think what it imports unto you , if god have , as it were , said concerning any servant of his ( as ezek. 2.26 . ) i will make his tongue cleave to the roof of his mouth , that he shall not be a reprover to you any more ! consider that god may by this , be making way that wrath may come upon you to the uttermost , and never let you have opportunity to know more , the things of your peace . perhaps you may never meet with the man more , that shall speak so accommodately to your condition , that shall so closely pursue you thorough all the haunts and subterfuges , and lurking holes , wherein your guilty convinced soul hath wont to hide it self , and falsly seek to heal its own wounds . one of more value may be less apt , possibly , to profit you . as a more polish't key doth not therefore alike fit every lock . and thy case may be such , that thou shalt never hear a sermon , or the voice of a preacher more . 7. and now in this case recollect your selves , what sins you have been formerly convinc'd of , under such a ministry , and which you have persisted in notwithstanding . were you never convinc't of your neglecting god , and living as without him in the world ? of your low esteem and disregard of christ ? of your worldlines , your minding only the things of this earth , of your carnality , pride , self-seeking , voluptuousnes , your having been lovers of pleasures more than lovers of god ? of your unprofitablenes in your station ? wherein you ought to have liv'd more conformably to christian rules and precepts , according to the relations wherein god had set you ? were you never convinc'd how very faulty governours you have been , or members of families ? parents , or masters , children , or servants , & c ? what will this come to at last , that convictions have hitherto signify'd and served for nothing but increase of guilt ? 8. vnder all this weight and load of guilt , consider what you have to do for your souls ! bethink your selves ; are you to sit down and yield your selves to perish ? consider man , it is the busines of thy soul , and of thine eternal state that is now before thee . thou hast the dreadful flaming gulf of everlasting horrour and misery in view , hast thou nothing left thee to do but to throw thy self into it ? methinks thou shouldst sooner reconcile thy thoughts to any thing than that ; and that , if any thing at all be to be done for thine escape , thou shouldst rather set thy self about it , and do it . thou art yet , alive , not yet in hell , yet the patience of god spares thee , thou hast yet time to consider , thou hast the power to think yet left thee , and canst thou use it no other way than to think of perishing ? think rather how not to perish . a great point is gained , if thou art but brought to say , what shall i do to be saved ? which doth imply thou dost both apprehend the distressedness of thy case , and art willing to do any thing that is to be done for thy relief . and if thou art brought to this , thy circumstances may perhaps be such , that thou canst only put this question to thy self , and art only thy self to answer it , without a living , present guide , which may therefore make such an help as this needful to thee . possibly some irresistible providence may have so cast thy lot , that thou art only now to be thy own preacher ▪ thô it sometime was otherwise with thee ; and things were said to thee most sutable to the condition of thy soul , which thou wouldst not then consider . it is yet prest upon thee to consider now , with some design to direct thy thoughts , that they run not into useles and troublesome confusion only . and your subject being what course you are now to take , that you may escape eternal wrath and ruine ? 't is obvious to you to apprehend nothing is to be don● against , or without god , but with him , and by him ▪ your utmost consideration can but bring the matter to this short point , that whereas you have highly offended the god that made you , incur'd his wrath , and made him your enemy , either to resist , or treat and supplicate . that madnes which would let you intend the former , is not capable of consideration at all . for , if you consider , will you contend with omnipotency , or fight with an all-devouring flame ? and as to the latter , it is well for you , that it can be the matter of your consideration , that you have any encouragement to turn your thoughts that way . you might have enemies that being provok't , and having you in their power , would never admit of treaty , nor regard your supplications , but fall upon you with merciles fury , and leave you nothing to think of but perishing . here it is not so with you . the merciful god hath graciously told you fury is not so in him , but that ( thô if briars and thorns will set themselves in battle against him , he will easily pass thorough , and burn them up together , yet ) if any will take hold of his strength , that they may make peace with him , they shall make peace with him . isai. 27.4 , 5. you are to consider there is danger in your case , and there is hope , that your sin is not so little as to need no forgivenes , nor too great to be forgiven . wherefore , whose case soever this is , since you may be forgiven , if you duly apply your selves , and must be forgiven , or you are undone , my further advice to you is , and you may , as to this , advise your self , having nothing else left you to do . 9. that you cast your selves down before the mercy-seat of god , humble your selves deeply at his footstool , turn to him with all your soul , implore his mercy thorough christ , make a solemn covenant with him , taking him to be your god , and devoting your self to him , to be his , accepting his son as your lord and saviour , and resigning your soul with submission and trust entirely to hi● to be ruled and saved by him . that you are to do this the case is plain , and even speaks it self , how you are to do it may need to be more particularly told you . 1. take heed that what you do in this be not the meer effect of your present apprehended distresse , but of the altered judgment , and inclination of your mind and heart . the apprehension of your distressed dangerous condition , may be an useful means and inducement to engage you more seriously to listen and attend to the proposals made to you in the gospel . but if upon all this , it should be the sense of your heart that you would rather live still as without god in the world , and that you would never come to any such treaty or agreement with him , if meer necessity , and the fear of perishing did not urge you to it , you are still but where you were . therefore , thô the feared danger was necessary to make you bethink your self , and consider what god propounds to you ; that consideration ought to have that further effect upon you , to convince you of the equity and desireablenes of the things themselves which he propounds , summarily , of your betaking your selves to him as your sovereign lord , and supream good , to fear and love , obey and enjoy him , in christ jesus , and accordingly ought to encline your heart thereto . 2. you are to consider in your entring into this covenant with god in christ , that it is not a transaction for the present only you are about , but for your whole life . this god is to be your god , for ever , and ever , your god , and your guide even to the death . psal. 48.14 . you are to live in his fear and love , in his service and communion all your dayes , and must understand this to be the meaning and tenour of the covenant which you make with him . 3. and hence , therefore , it is plain that your whole transaction in this matter must proceed from a new nature , and a new vital principle of grace and holines in you . what you do herein will otherwise neither be sincere nor lasting . you can never embrace religion for it self , without this , nor continue on in a religious course . what you do only from a temporary pang of fear upon you , is but from a kind of force that is for the present upon you , and will come to nothing , assoon as the impression of that fear wears off . the religion which is true , and durable , is not from a spirit of fear , but of love , power and a sound mind . 2 tim. 1.7 . you must be a new creature , gods workmanship , created in christ jesus unto good works — that you may walk in them . the life of the new creature stands in love to god , as its way and course afterwards is a course of walking with god. if your heart be not brought to love god , and delight in him , you are still but dead towards god , and you still remain alive unto sin , as before . whereas , if you ever come to be a christian indeed , you must be able truly to reckon your self dead to sin , and alive to god thorough jesus christ. rom. 6.11 . whereupon in your making the mentioned covenant you must yield your self to god , as one that is alive from the dead , as 't is , vers . 13. of the same chapter . a new nature and life in you , will make all that you do , in a way of duty , ( whether immediately towards god or man , the whole course of godlines , righteousnes and sobriety ) easie and delightful to you . and because it is evident both from many plain scriptures , and your own , and all mens experience , that you cannot be , your selves , the authours of this holy new life and nature , you must therefore further in entring into this covenant 4. most earnestly cry to god , and plead with him for his spirit , by whom the vital unitive bond must be contracted between god in christ and your souls . so this will be the covenant of life and peace . lord ! how generally do the christians of our age deceive themselves with a self-sprung religion ! divine indeed in the institution , but meerly humane , in respect of the radication and exercise . in which respects also it must be divine or nothing ? what are we yet to learn that a divine power must work and form our religion in us , as well as divine authority direct and enjoyn it ? do all such scriptures go for nothing that tell us , it is god that must create the new heart , and renew the right spirit in us , that he must turn us , if ever we be turned , that we can never come to christ , except the father draw us , &c. nor is there any cause of discouragement in this , if you consider what hath before been said in this discourse . ask and you shall receive , seek , and you shall find , knock , and it shall be opened to you . your heavenly father will give his spirit to them that ask , more readily than parents do bread to their children , and not a stone . but what if you be put to ask often , and wait long , this doth but the more endear the gift , and shew the high value of it . you are to remember how often you have griev'd , resisted , and vexed this spirit , and that you have made god wait long upon you . what if the absolute sovereign lord of all expect your attendance upon him ? he waits to be gracious — and blessed are they that wait for him . renew your applications to him . lay from time to time that covenant before you , which your selves must be wrought up unto a full entire closure with . and if it be not done at one time , try yet if it will another , and try again and again . remember it is for your life , for your soul , for your all . but do not satisfie your self with only such faint motions within thee , as may only be the effects of thy own spirit , of thy dark , dull , listles , sluggish , dead , hard heart , at least not of the efficacious regenerating influence of the divine spirit . didst thou never hear what mighty wo●●●ngs there have been in others , when god hath been transforming and renewing them , and drawing them into living union with his son , and himself thorough him ? what an amazing penetrating light hath struck into their hearts , as 2 cor. 4.6 . such as when he was making the world , enlightned the chaos . such as hath made them see things that concerned them as they truly were , and with their own proper face , god , and christ , and themselves , sin and duty , heaven and hell in their own true appearances ! how effectually they have been awakened ! how the terrours of the almighty have beset and seized their souls ! what agonies and pangs they have felt in themselves , when the voice of god hath said to them , awake thou that sleepest , and arise from dead , and christ shall give thee life ! ephes. 5.14 . how he hath brought them down at his feet , thrown them into the dust , broken them , melted them , made them abase themselves , loath and abhor themselves , fill'd them with sorrow , shame , confusion , and with indignation , towards their own guilty souls , habituated them to a severity a●●inst themselves , unto the most sharp , and yet most unforced self-accusations , self-judging and self condemnation ; so as even to make them lay claim to hell , and confesse the portion of devils belonged to them , as their own most deserved portion . and if now their eyes have been directed towards a redeemer , and any glimmering of hope hath appeared to them ; if now they are taught to understand god saying to them , sinner , art thou yet willing to be reconciled , and accept a saviour ? o the transport into which it puts them ! this is life from the dead ! what is there hope for such a lost wretch as i ? how tastful now is that melting invitation ? how pleasant an intimation doth it carry with it , come unto me all ye that are weary and heavy laden , and i will give you rest , &c. if the lord of heaven and earth do now look down from the throne of glory , and say , what , sinner , wilt thou despise my favour and pardon , my son , thy mighty merciful redeemer , my grace and spirit still ! — what can be the return of the poor abashed wretch , overawed by the glory of the divine majesty , stung with compunction , overcome with the intimation of kindnes and love ? i have heard of thee , o god , by the hearing of the ear , now mine eye seeth thee ; wherefore i abhor my self , and repent in dust and ashes . so inwardly is the truth of that word now felt , that thou mayest remember and be confounded , and never open thy mouth any more , because of thy shame , when i am pacified towards thee , for all that thou hast done , saith the lord god. ezek. 16.63 . but , sinner , wilt thou make a covenant with me , and my christ ? wilt thou take me for thy god , and him for thy redeemer and lord ? and may i , lord ! yet , may i ! o admirable grace ! wonderful sparing mercy ! that i was not thrown into hell at my first refusal ! yea lord with all my heart and soul. i renounce the vanities of an empty cheating world , and all the pleasures of sin ; in thy favour stands my life . whom have i in heaven but thee ? whom on earth do i desire besides thee ? and o thou blessed jesus , thou prince of the kings of the earth , who hast loved me , and washed me from my sins in thy blood , and whom the eternal god hath exalted to be a prince and a saviour , to give repentance and remission of sins , i fall before thee , my lord , and my god ; i here willingly tender my homage at the footstool of thy throne . i take thee for the lord of my life . i absolutely surrender and resign my self to thee . thy love constrains me henceforth no more to live to my self , but to thee who dyedst for me , and didst rise again . and i subject and yeild my self to thy blessed light and power , o holy spirit of grace , to be more and more illuminated , sanctify'd , and prepared for every good word and work , in this world , and for an inheritance among them that are sanctify'd in the other . sinner , never give thy soul leave to be at rest 'till thou find it brought to some such transaction with god ( the father , son , and spirit ) as this ; so as that thou canst truly say , and dost feel thy heart is in it . be not weary or impatient of waiting and striving , till thou canst say , this is now the very sense of thy soul. such things have been done in the world ( but o how seldom of latter daies ! ) so god hath wrought with men to save them from going down to the pit , having found a ransom for them . and why may he not yet be expected to do so ? he hath smitten rocks ere now , and made the waters gush out ; nor is his hand shortned , or his ear heavy . thy danger is not , sinner , that he will be inexorable , but lest thou shouldst . he will be intreated , if thou wouldst be prevailed with to intreat his favour with thy whole heart . and that thou may'st , and not throw away thy soul , and so great an hope thorough meer sloth , and loathnes to be at some pains for thy life ; let the text , which hath been thy directory about the things that belong to thy peace , be also thy motive , as it gives thee to behold the son of god weeping over such as would not know those things . shall not the redeemers tears move thee ! o hard heart ! consider what these tears import to this purpose . 1. they signifie the real depth , and greatnes of the misery into which thou art falling . they drop from an intellectual and most comprehensive eye , that sees far , and pierces deep into things , hath a wide and large prospect ; takes the compas of that forlorn state into which unreconcileable sinners are hastening , in all the horrour of it . the son of god did not weep vain and causeles tears , or for a light matter ; nor did he for himself either spend his own , or desire the profusion of others tears . weep not for me , o daughters of jerusalem , &c. he knows the value of souls , the weight of guilt , and how low it will press and sink them ; the severity of gods justice , and the power of his anger , and what the fearful effects of them will be , when they finally fall . if thou understandest not these things thy self , believe him that did , at least believe his tears . 2. they signifie the sincerity of his love and pity , the truth and tendernes of his compassion . canst thou think his deceitful tears ? his , who never knew guile ? was this like the rest of his course ? and remember that he who shed tears , did , from the same fountain of love and mercy , shed blood too ! was that also done to deceive ? thou makest thy self some very considerable thing indeed , if thou thinkest the son of god counted it worth his while to weep , and bleed , and dye , to deceive thee into a false esteem of him and his love . but if it be the greatest madnes imaginable to entertain any such thought , but that his tears were sincere and inartificial , the natural genuine expressions of undissembled benignity and pity , thou art then to consider what love and compassion thou art now sinning against ; what bowels thou spurnest ; and that if thou perishest , 't is under such , guilt as the devils themselves are not liable to , who never had a redeemer bleeding for them , nor , that we ever find , weeping over them . 3. they shew the remedilesnes of thy case , if thou persist in impenitency and unbelief till the things of thy peace be quite hid from thine eyes . these tears will then be the last issues of ( even defeated ) love , of love that is frustrated of it's kind design . thou mayest perceive in these tears the steady unalterable laws of heaven , the inflexiblenes of the divine justice , that holds thee in adamantine bonds , and hath sealed thee up , if thou prove incurably obstinate and impenitent , unto perdition ; so that even the redeemer himself , he that is mighty to save , cannot at length save thee , but only weep over thee , drop tears into thy flame , which asswage it not ; but ( thô they have another design , even to express true compassion ) do yet unavoidably heighten , and increase the fervour of it , and will do so to all eternity . he even tells thee , sinner , thou hast despised my blood , thou shalt yet have my tears . that would have saved thee , these do only lament thee lost . but the tears wept over others as lost and past hope , why should they not yet melt thee , while as yet there is hope in thy case ; if thou be effectually melted in thy very soul , and looking to him whom thou hast pierced , dost truly mourn over him , thou mayest assure thy self the prospect his weeping eye had of lost souls , did not include thee . his weeping over thee would argue thy case forelorn and hopeles . thy mourning over him will make it safe and happy . that it may be so , consider further that 4. they signify how very intent he is to save souls , and how gladly he would save thine , if yet thou wilt accept of mercy while it may be had . for if he weep over them that will not be saved , from the same love that is the spring of these tears , would saving mercies proceed to those that are become willing to receive them . and that love that wept over them that were lost , how will it glory in them that are saved ? there his love is disappointed and vext , crost in its gracious intendment ; but here having compast it , how will he joy over thee with singing , and rest in his love ! and thou also , instead of being involv'd in a like ruine with the unreconciled sinners of the old jerusalem , shalt be enrolled among the glorious citizens of the new , and triumph together with them in eternal glory . appendix . because some things , not fit to be wholly omitted , were as little fit to come into the body of a practical discourse , 't was thought requisite to subjoyn here the following additions , that will , severally have reference to distinct parts of the foregoing discourse . as to what was said p. 81. of the unreasonablenes , and ill consequence of admitting it to be any mans duty to believe himself utterly rejected , and forsaken of god , inasmuch as it would make that his duty which were repugnant to his felicity . this is to be evinced by a consideration , which also , even apart by it self , were not without its own great weight , viz. that such a belief were inconsistent with his former stated and known duty : it were therefore inconsistent with his felicity , inasmuch as it would make that duty impossible to be performed , which , before , was by the constitution of the evangelical law , made necessary to it , viz. repentance towards god , and faith in our lord jesus christ. the hope of acceptance is so necessary to both these , that the belief of a mans being finally rejected , or that he shall never be accepted , cannot but make them both impossible , equally impossible , as if he were actually in hell , as much impossible to him , as to the devils themselves . nor is this impossibility , meerly , from a moral impotency , or that obduration of heart which were confessedly vicious , and his great sin , but from the natural influence of that belief of his being for ever rejected , which ( upon the mentioned supposition ) were his duty . besides , inasmuch as it is the known duty of a sinner under the gospel , to turn to god thorough christ , and it is also declared in the same gospel ( sufficiently to make it the common matter of faith to christians ) that none can of themselves turn to god , and believe in his son , without the hlep of special efficious grace ; it must hereupon , be a mans duty also to pray for that grace which may enable him hereto . how deep in wickedness was simon magus , even in the gall of bitternes , and bond of iniquity , when yet peter calls him to repentance , and puts him upon praying for forgivenes , ( which must imply also his praying for the grace to repent ; ) but how can a man pray for that , which , at the same time , he believes shall not be given him ? yea , and which is harder , and more unaccountable , how can he stand obliged in duty , to pray for that , which , at the same time , he stands obliged in duty to believe he shall not obtain ? how can these two contrary obligations ly upon a man at the same time ? or is he to look upon the former as ceased ? should he reckon the gospel as to him repealed ? or his impenitency and infidelity , even when they are at the highest , no sins ? i know 't is obvious to object , as to all this , the case of the unpardonable blasphemy against the holy ghost ; which will be supposed to be stated and determined in the sacred scriptures , and being so , the person that hath committed it , may equally be thought obliged , ( by a mixt assent , partly of faith to what is written , partly of self-knowledge , which he ought to have of his own acts and state ) to conclude himself guilty of it ; whereupon all the former inconvenience and difficulty will be liable to be urged as above . but even as to this also , i see not but it may fitly enough be said , that though the general nature of that sin be stated , and sufficiently determined in thesi , yet that god hath not left it determinable in hypothesi , by any particular person , that he hath committed it . for admit that it generally lies in imputing to the devil those works of the holy ghost , by which the truth of christianity was to be demonstrated , i yet see not how any man can apply this to his own particular case , so as justly , and certainly to conclude himself guilty of it . i take it for granted none will ever take the notion of blasphemy in that strictness , but that a man may possibly be guilty of this sin as well in thought , as by speech . i also doubt not but it will be acknowledged on all hands , that prejudice and malice against christianity , must have a great ingrediency into this sin ; not such malice as whereby , knowing it to be the true religion , a man hates and detests it as such ( which would suppose these pharisees , whom our saviour charges with it , or cautions against it , to have been , at that time , in their judgments and consciences , christians ) but such malignity , and strong prejudice as darkens and obstructs his mind , that he judges it not to be true , against the highest evidence of its being so ; it will also be acknowledged , that some enmity and disaffection to true religion is common to all men ; more especially in their unregeneracy , and unconverted state . now let it be supposed that some person or other , of a very unwarrantably sceptical genius , had opportunity to know certainly the matter of fact , touching the miraculous works wrought by our saviour , and understood withall somewhat generally , of the doctrine which he taught ; and that he sets himself as a philosopher , to consider the case . suppose that , partly thorough prejudice against the holy design of christianity , whereof there is some degree in all ; and partly thorough shortnes of discourse , not having thoroughly considered the matter ; he thinks it possible that some daemon or other , with design , under a specious pretence , to impose upon , or amuse the credulous vulgar , may have done all those strange things . suppose his judgment should for the present more incline this way . what if thinking this to be the case in the instance of apollonius tyanaeus , he hath not yet , upon a slighter view , discerned enough to distinguish them , but thinks alike of both cases ? yea and suppose he have spoken his sentiments to some or other . perhaps , upon further enquiry and search , he might see cause to alter his judgment . and now , setting himself to enquire more narrowly , he perceives the unexceptionable excellent scope and tendency of our saviours doctrine and precepts , considers the simplicity and purity of his life , contemplates further the awful greatness of his mighty works ; but amidst these his deliberations , he finds among the rest of christian constitutions this severe one , mat. 12.31 , 32. and begins to fear lest , supposing the truth of this excellent religion , he have precluded himself of all the advantages of it by that former judgment of his ; what is he to do in this case ? what were he to be advised unto ? what , to pass judgment upon himself , and his case as desperate ? or not rather to humble himself before the god of heaven , ask pardon for his injurious rash judgment , and supplicate for mercy , and for further illumination , in the mystery of god , of the father , and of christ ? which course , that it may have a blessed issue with him , who dare venture to deny , or doubt ? and what have we to say hereupon , but that in great wisdom and mercy , our saviour hath only told us there is such a sin , and what the general nature of it is , or whereabouts it lies , but the judgment of particular cases wherein , or of the very pitch and degree of malignity wherewith it is committed , he hath reserved to himself ; intending further to strive with persons by his spirit , while he judges them yet within the reach of mercy , or withhold it , when he sees any to have arrived to that culminating pitch of malignity , and obstinacy , wherein he shall judge this sin specially to consist ? and what inconvenience is it to suppose he hath left this matter , touching the degree , humanely undeterminable . the knowledge of it can do them who have committed it no good : and probably they have by it so blinded and stupified their own souls , as to have made themselves very little capable of apprehending that they have committed it , or of considering whether they have or no. but they are sunk into a deep abysse of darknes and death , so as that such knowledge may be as little possible , as it would be useful to them . all their faculties of intellection , consideration , and self-reflection , being ( as to any such exercise ) bound up in a stupifying dead sleep . and to what purpose should they have a rule by which to determine a case , who 1. can receive no benefit by the determination , and 2. who are supposed when they are to use it , to have no faculty sufficiently apt to make this sad ( but true ) judgment of their case by it ? but for them who have not committed it , and who are consequently , yet capable of benefit by what should be made known about it , there is , therefore , enough made known for their real use and benefit . it will 1. be of real use to many such , to know their danger of running into it . and it is sufficient to that purpose , that they are plainly told wherein the general nature of it consists , or whereabouts it lies ; without shewing them the very point that hath certain death in it ; or letting them know just how near they may approach it , without being sure to perish , when there is danger enough in every step they take towards it . as if there were some horrid desart , into any part whereof no man hath any busines to come , but in some part whereof there is a dreadful gulf , whence arises a contagious halitus , which , if he come within the verge of it , will be certainly poysonous and mortal to him . what need is there that any man should know just how near he may come , without being sure to die for it ? he is concerned to keep himself at a cautious awful distance . 2. it may be of great use to others , that are afflicted with very torturing fears lest they have committed it , to know that they have not . and they have enough also to satisfie them in the case . for their very fear it self , with its usual concomitants in such afflicted minds , is an argument to them that they have not . while they find in themselves any value of divine favour , any dread of his wrath , any disposition to consider the state of their souls , with any thought or design of turning to god , and making their peace ; they have reason to conclude god hath hitherto kept them out of that fearful gulf ; and is yet in the way , and in treaty with them . for since we are not sufficient to think any thing ( that good is ) of our selves , it is much more reasonable to ascribe any such thoughts or agitations of spirit that have this design to him , than to our selves , and to account that he is yet at work with us ( at least in the way of common grace ) thô when our thoughts drive towards a conclusion against our selves , that we have committed that sin , and towards despair thereupon , we are to apprehend a mixture of temptation in them ; which we are concerned earnestly to watch and pray against . and yet even such temptation is an argument of such a one 's not having committed that sin . for such as the devil may apprehend more likely to have committed it ( and 't is not to be thought he can be sure who have ) he will be less apt to trouble with such thoughts , not knowing what the issue of that unquietnes may prove , and apprehending it may occasion their escaping quite out of his snare . and i do conceive this to be a safer method , of satisfying such as are perplext with this fear in our dayes , than to be positive in stating that sin so , or limiting it to such circumstances , as shall make it impossible to be committed in this age of the world. for let it be seriously considered , whether it be altogether an unsupposeable thing , that , with some in our dayes , there may be an equivalency , in point of light and evidence of the truth of christianity , unto what those jews had , whom our saviour warns of the danger of this sin , at that time when he so warned them ; his warning and cautioning them about it , implies that he judged them , at least in a possibility , at that time , of incurring the guilt of it . if the text mat. 12. do not also imply that he reckoned them , then , actually to have committed it . for it is said , ver . 25. he knew their thoughts , i. e. considered the temper of their minds , and thereupon said to them that which follows concerning it . let us consider wherein their advantage towards their being ascertained of the truth of the christian religion , was greater than we now can have . it was , chiefly , in this respect greater , that they had a nearer , and more immediate knowledge of the matter of fact , wherein that evidence which our saviour refers to did consist . a more immediate way of knowing it they had ; the most immediate the persons whom he warns ( or charges ) seem not to have had : for those pharisees , it is said , heard of the cure of the daemoniac , not that they saw it . they took it upon the ( no doubt sufficiently credible ) report of others . now let it be further considered , what we have to ballance this one single advantage . we have , to intelligent considering persons , rationally-sufficient evidence . of the same matter of fact . but how great things , that have since followed , have we the sufficiently certain knowledge of besides , beyond what they had in view , at that time . as the wonderful death of our lord , exactly according to prediction , in many respects , together with all the unforetold amazing circumstances that attended it ! his more wonderful resurrection , upon which so great a stresse is laid for demonstrating the truth of the religion he taught . the destruction of jerusalem , as he foretold , and the shattered condition of the jewish nation , as was also foretold , ever since . the strange successe of the gospel in the first , and some following ages , by so unlikely means , against the greatest opposition imaginable , both of jews , and pagans . not to insist on the apostacy foretold , in the christian church , with many more things that might be mentioned . let be considered whether the want of a so immediate way of knowing some of these things , be not abundantly compensated by the greatnes of the other things that are however sufficiently known . and if such as have wit and leisure to consider these things in our dayes , are often prest to consider them , have them frequently represented , and laid before their eyes , if such , i say , have in view as great evidence , upon the whole , of the truth of christianity , as these pharisees had ; it is then further to be considered , whether it be not possible that some such may equal the jewish malice , against the holy design of our religion . to which i only say , the lord grant that none may . but if there be really cause to apprehend such a danger , some other way should be thought of to cure the trouble of some , than by the danger , and ( too probable ) ruine of others . however , none should themselves make their own case incurable , by concluding that they have sin'd that sin , or by believing they are , otherwise , forsaken and rejected of god ; so as that he will never more assist their endeavour to repent , and turn to him thorough the mediatou● . if it be enquired here , since , as hath been shewn , some may be quite forsaken of god , while yet they live in the world ; ought such to believe then they are not forsaken , and so believe an untruth that they may make it true , or try if they can better their condition by it ? i answer , nor that neither . for that god will further assist an obstinate sinner , that hath long resisted his spirit , and despised his mercy , is no matter of promise , to him , and so no matter of faith . when he doth conquer , at length , any such , 't is of meer unpromised favour ; ( as was also shewn ) whereof therefore , he gives others no ground to despair ; and for which they are deeply concern'd , with great earnestnes , to supplicate . but if it be said , how can they pray for that whereof they have no promise ? and can have no faith , since what is not of faith is sin , rom. 14.23 . i answer , that passage of scripture would , in this case , be much misapply'd . it speaks not of faith concerning the certainty of any event to be expected , but the lawfulnes of a work to be done , and of doubting , not concerning the event , but my own act . can any man in his wits doubt concerning his own act in this case ? whether it be better to pray for the grace of god to save him , than slight it and perish ? nor are they without very encouraging promises concerning the event , that god will be a rewarder of them that diligently seek him , heb. 11.6 . and that whosoever shall call upon the name of the lord shall be saved , rom. 10.13 . which promises 't is true the context of both shews , do speak of believing prayer . they are to faith , not of it , and import , that god will reward and save the believer : not that he will give faith to the obstinate , contemptuous unbeliever . if he do this , 't is , ( as was said ) of unpromised bounty . but thô they are not promises to give faith , they should induce it ; and incline sinners to cast themselves down before the throne of so gracious a god , and seek grace to help them in their need , in confidence that he will never reject penitent believing prayer . they , indeed , that for their former wilful sinning , are utterly forsaken of god , will not thus apply themselves ; but our question is not what they will do , but what they should . because they would not , therefore they were forsaken , and because they yet will not , they are still , and finally forsaken . their refusal proceeds not from any discouragement god hath given them , but from the malignity of their own hearts . god hath not repeal'd his gospel towards them . the connection continues firm between the preceptive and promisory , parts of it . their infidelity is not become their duty , but remains their hainous sin , and the more deeply hainous by how much their own malignity holds them more strongly in it . unto what also is discoursed p. 99. concerning anger and grief , ( or other passions ) ascribed to god , it will not be unfit here to adde , that unles they be allowed to signify real aversion of will , no account is to be given what reality in him they can signify at all . for to say ( what some do seem to satisfie themselves with ) that they are to be understood secundum effectum , not secundum affectum , thô true as to the negative part , is , as to the affirmative , very defective and short ; for the effects of anger and grief , upon which those names are put , when spoken of god , are not themselves in him , but in us . but we are still at a losse what they signify in him . such effects must have some cause . and if they be effects which he works , they must have some cause in himself that is before them , and productive of them . this account leaves us to seek what that cause is , that is signify'd by these names . that it cannot be any passion , as the same names are wont to signify with us , is out of question . nor indeed do those names primarily , and most properly signify passion in our selves . the passion is consequent only , by reason of that inferiour nature in us , which is susceptible of it . but the aversion of our mind and will is before it , and , in another subject , very separable from it , and possible to be without it . in the blessed god we cannot understand any thing lesse is signify'd than real displicency at the things whereat he is said to be angry or grieved . our shallow reason indeed is apt to suggest in these matters , why is not that prevented that is so displeasing ? and it would be said with equal reason in reference to all sin permitted to be in the world , why was it not prevented ? and what is to be said to this ? shall it be said that sin doth not displease god ? that he hath no will against sin ? it is not repugnant to his will ? yes ; it is to his revealed will , to his law . but is that an untrue revelation ? his law is not his will it self , but the signum , the discovery of his will. now , is it an insignificant sign ? a sign that signifies nothing ? or to which there belongs no correspondent signisicatum ? nothing that is signify'd by it ? is that which is signify'd ( for sure no one will say it signifies nothing ) his real will , yea or no ? who can deny it ? that will , then , ( and a most calm , sedate , impassionate will it must be understood to be ) sin , and consequently the consequent miseries of his creatures , are ●●●ugnant unto . and what will is that ? 't is not a peremptory will concerning the event , for the event falls out otherwise ; which were , upon that supposition , impossible ; for who hath resisted his will ? as was truly intimated by the personated questionist ; rom. 9.19 . but impertinently , when gods will of another ( not a contrary ) kind , i. e. concerning another object , was in the same breath refer'd unto , why doth he yet find fault ? 't is not the will of the event that is the measure of faultines : for then there could not have been sin in the world , nor consequently misery , which only , by the creators pleasure , stands connected with it . for nothing could fall out against that irresistible will. the objector then destroys his own objection , so absurdly , and so manifestly , as not to deserve any other reply than that which he meets with . nay , but who art thou , o man ; that replyest against god ? and what is the other object about which the divine will is also conversant ? matter of duty , and what stands in connection with it , not abstra●●●● and separately , but as it is so connected , our felicity . this is objectively another will , as we justly distinguish divine acts , that respect the creature , by their different objects . against this will falls out all the sin and misery in the world . all this seems plain and clear , but is not enough . for it may be further said , when god wills this or that to be my duty , doth he not will this event , viz. my doing it ? otherwise wherein is his will withstood , or not fulfilled in my not doing it ? he will'd this to be my duty , and it is so . i do not , nor can hinder it from being so , yet i do it not , and that he will'd not . if all that his will meant was that this should be my duty , but my doing it was not intended ; his will is entirely accomplished , it hath its full effect , in that such things are constituted , and do remain my duty , upon his signification of this his will , my not doing it , not being within the compas of the object , or the thing willed . if it be said , he will'd my doing it , i. e. that i should do it , not that i shall , the same answer will recur , viz. that his will hath still its full effect , this effect still remaining , that i should do it , but that i shall he will'd not . it may be said , i do plainly go against his will however ; for his will was that i should do so , or so , and i do not what he will'd i should . 't is true , i go herein against his will , if he will'd not only my obligation , but my action according to it . and indeed it seems altogether unreasonable , and unintelligible , that he should will to oblige me to that , which he doth not will me to do . therefore it seems out of question , that the holy god doth constantly and perpetually , in a true sense , will the universal obedience , and the consequent felicity of all his creatures capable thereof ; i. e. he doth will it with simple complacency , as what were highly grateful to him , simply considered by it self . who can doubt , but that purity , holines , blessednes , wheresoever they were to be beheld among his creatures , would be a pleasing and delightful spectacle to him , being most agreable to the perfect excellency , purity , and benignity of his own nature , and that their deformity and misery must be consequently unpleasing ? but he doth not efficaciously will every thing that he truly wills . he never will'd the obedience of all his intelligent creatures so , as effectually to make them all obey , nor their happines , so as to make them all be happy , as the event shews . nothing can be more certain , than that he did not so will these things ; for then nothing could have fal'n out to the contrary , as we see much hath . nor is it at all unworthy the love and goodnes of his nature not so to have will'd , with that effective will , the universal sinlesnes , and felicity of all his intelligent creatures . the divine nature must comprehend all excellencies in it self , and not be limited to that one onely of benignity , or an aptnes to acts of beneficence . for then it were not infinite , not absolutely perfect , and so not divine . all the acts of his will must be consequently conform and agreeable to the most perfect wisdome . he doth all things according to the counsel of his will. he wills , 't is true , the rectitude of our actions , and what would be consequent thereto , but he first , and more principally wills the rectitude of his own . and not only not to do an unrighteous , but not an inept , or unfit thing . we find he did not think it fit efficaciously to provide concerning all men , that they should be made obedient and happy , as he hath concerning some . that in the general he makes a difference , is to be attributed to his wisdom , i. e. his wisdom hath in the general made this determination , not to deal with all alike , and so we find it ascribed to his wisdom that he doth make a difference ; and in what a transport is the holy apostle in the contemplation and celebration of it upon this account ! rom. 11.33 . o the depth of the riches both of the wisdome and knowledge of god! how unsearchable are his judgments , and his wayes past finding out ! but now when in particular , he comes to make this difference between one person , and another , there being no reason in the object to determine him this way , more than that , his designing some for the objects of special favour , and waving others ( as to such special favour ) when all were in themselves alike ; in that case wisdom hath not so proper an exercise , but it is the work of free , unobliged sovereignty here to make the choice . having predestinated us unto the adoption of children , by jesus christ , to himself , according to the good pleasure of his will. ephes. 1.5 . yet in the mean time , while god doth not efficaciously will all mens obedience introductive of their happines , doth it follow he wills it not really at all ? to say he wills it efficaciously , were to contradict experience , and his word ; to say he wills it not really , were equally to contradict his word . he doth will it , but not primarily , and as the more principal object of his will , so as to effect it , notwithstanding whatsoever unfitnes h● apprehe●ds in ●t , viz. that he so overpower ●ll , as to make them obedient and happy . he really wills it , but hath greater reasons than this or that mans salvation , why he effects it not . and this argues no imperfection in the divine will , but the perfection of it , that he wills things agreeably to the reasonablenes and fitnes of them . the end . notes, typically marginal, from the original text notes for div a44688-e3940 acts 9 . 3● joh. 1. heb. 2.4 . rom. 3. eph. 4. rom. 8. isa. 30. rev. 21. rom. 2. heb. 10. 2 cor. 5. gal. 6. 2 cor. 5.17 . 1 cor. 1.30 . 1 cor. 1.30 — 31. isa. 55. isa. 49. 2 cor. 6. see more to this purpose in the appendix . † see the appendix . vse . a discourse concerning meekness and quietness of spirit to which is added, a sermon on acts 28. 22, shewing that the christian religion is not a sect, and yet that it is every where spoken against / by matthew henry ... henry, matthew, 1662-1714. 1699 approx. 404 kb of xml-encoded text transcribed from 112 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a43344 wing h1475_partial wing h1476_partial estc r14901 13143775 ocm 13143775 98022 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. a43344) transcribed from: (early english books online ; image set 98022) images scanned from microfilm: (early english books, 1641-1700 ; 420:12) a discourse concerning meekness and quietness of spirit to which is added, a sermon on acts 28. 22, shewing that the christian religion is not a sect, and yet that it is every where spoken against / by matthew henry ... henry, matthew, 1662-1714. henry, matthew, 1662-1714. sermon on acts xxvii, 22. howe, john, 1630-1705. [8], 152, [2], 54 p. printed for tho. parkhurst ..., london : 1699. "to the reader" signed: john howe. "a sermon on acts xxviij:22, shewing that the christian religion is not a sect" has special t.p. imperfect: some pages are faded and have print show-through; p. 1 is marked; p. 129-130 are stained in filmed copy. section entitled "a sermon" is missing in filmed copy and is photographed from union theological seminary library, new york copy and inserted at the end. errata: p. [8]. "a sermon on acts xxviij:22, shewing that the christian religion is not a sect" (wing h1476) also appears separately at reel 941:20. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -acts xxviii, 22 -sermons. meekness. humility. sermons, english -17th century. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2003-11 rina kor sampled and proofread 2003-11 rina kor text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a discourse concerning meekness and quietness of spirit . to which is added , a sermon on acts 28. 22. shewing that the christian religion is not a sect ; and yet that it is every where spoken against . by matthew henry , minister of the gospel . london , printed for tho. parkhurst , at the bible and three crowns in cheapside , near mercers-chappel , 1699. to the reader . i do not think it at all needful to tell the world , what it was which led me to the writing of this discourse concerning meekness , the substance of which was preached several years ago ; nor am i concern'd to apologize for the publication of it ; if i thought it needed an apology , i would not consent to it . that temper of mind which it endeavours to promote , and to charm men into , every one will own to be highly conducive to the comfort of humane life , the honour of our holy religion , and the welfare and happiness of all societies , civil and sacred : and therefore , while the design cannot be dislik'd , i hope what is weak and defective in the management will be excus'd . some useful discourses have been of late published against rash anger , and an excellent disswasive from revenge by the present bishop of chester , wherein those brutish vices are justly expos'd to our loathing ; it is the same design i am driving , while i recommend the contrary virtues to the love and practice of all that profess relation to the holy jesus : and if this es●ay have that good effect upon those into whose hands it shall at any time fall , i have my end. as to the sermon annexed , it is published ( with some enlargements ) at the request of a very ●orthy ●riend who heard it preach'd i● london , last summer : and since , blessed be god , there are a great many testimonies born at this day , against the avowed infidelity , and impiety of the age , i hope this may be accepted as a mite cast into that treasury by a cordial friend to ●cace and holiness , chester . nov. 21. 1698. m. henry . to the reader . it was with real difficulty , through the not easily vincible aversion of the reverend author , that these two discourses are now at length brought together ▪ into publick view . nor , were that more distinctly known , would they be the less acceptable to the more iudicious part of the world. through the humility and self-depressing thoughts that are wont to accompany true worth , the best men are not always the most equal iudges of their own performances . the reason which socrates is reported to have given , why he made nothing publick , , that the paper was dearer , and of more value than what he had to write , we can easily apprehend satisfy'd no body but himself . indeed , if many , that more truly might , had made that judgment , more mercy had been us'd towards that perishable commodity without injustice , or infelicity to the world. but in reference to what hath true value in it , and so real usefulness unto common good , as appears in this little volume ; a s●rt of extortion was not unduly us'd , to draw it forth , and wrest it out of the hands that penn'd it , in the first intention , for a few , that it might serve a further end ; and , as it was equally capable , do good to many . it hath , indeed , been so ancient , and so common a wont , to let things that tend , tho' never so directly , to the bettering of mens minds , stand to be gaz'd at in books , or obtain at the most ( as hath long ago been noted ) somewhat of cold praise , without any thought of ever being possest of the things themselves , that men easily agree , because it is a fashion , to pardon to one another this absurd neglect , seldom knowing shame for it , or taking notice of the incongruity , that it should be thus in reference to things of this most excellent kind ; when in things that apparently serve to bodily , or secular advantage , there is so observable a difference ! otherwise , for the former of these discourses concerning christian meekness , were it a common design to have minds habited and cloath'd , according to it , what a blessed calm would it introduce into our world ! how serene and peaceful a region would it make every man's soul to himself , and to all about him ! it would then be truly said of the christian church , this is the house of god , this is the gate of heaven . how near an alliance this complexion of soul hath with the heavenly regions , the ingenious moralist aptly represents , taking notice , that the upper and better order'd part of the world , next the stars , is driven together into no ●loud , hurried into no tempest , never tost about in any whirlwind , is ever free from any thing of tumult , only the inferior regions throw about thunders and lightnings . so is the sublime mind always quiet , placed in a station of undisturb●d tranquility , sober , venerable , and compos'd , &c. and nothing is more plain , than that the higher and greater things our minds are exercis'd and taken up with , the more sedate they are , and less liable to unbeseeming commotion ; and hereto the scope and design of the annexed discourse most aptly agrees . christianity is too high and too great a thing to be a sect ; of too near affinity to heaven , the common term of all our pursuits and hopes . that holy religion , by its direct and steady tendency thitherward , abstracts our minds from low and little arts and aims . all parties terminate in the earth , there can be no room for them above ; the will be buried in the dust . christian religion is debased and abused , when it is made subservient to so mean purposes . it is treated ignominiously , when men so represent it , or concern themselves about the affairs of it , as if it were a sect : or , as if to be a christian , and to be a sectary , were terms of the same signif●cation ; or its cause were accordingly to be managed , wrathfully , and with fury , with calumny and slander , of such as in every arbitrary mode of speech and practice agree not with us . so the little interests are w●nt to be served , and contended for , that belong only to this present world , and will end with it . too many , god knows , treat the noble cause of religion at this rate , at least what they pretend to be it . religion it self , indeed , disdains to be so served ; nor , where minds are once deeply 〈◊〉 with the spirit of it , can admit or endare 〈◊〉 : b●t it is dishonoured beyond all that can be expres'd , by having any thing of this kind made so m●ch as seem to belong to it . i shall not offer at describing them who do it this wrong , it being so fully done by the worthy auth●rs own words , p. 8. of this sermon . may the blessing of heaven succeed all such great , worthy , pacifick designs , as are here pursu'd ! amen . iohn howe . errata . page 1. line ult . for , no such possibility is suppos'd , read , it is suppos'd 〈…〉 . p. 16. l. 18 , 19. for in a stri●t , r. constant . p. 20. l. ●7 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. l. 15. r. the rebels . p. 26. marg. r. t●rtu● . de patientia . p , 54. l. 34. for wrath , r. wealth . p. 59. l. 5. r. thy self . p. 73. l. 9. dele you . p. 74. l. 2. for new , r. most . p. 75. l. 15. for unwel . come , r. 〈◊〉 . p. 79. l. 17 d●e you . p. 81. l. 27. r. are very un●it . p. 101. l , 11 12. r. 't is the learned bishop hall's remark . p. 107. l. 28. r. all●sion . p. 127. marg. for p. 〈◊〉 ▪ r. dict. pub. mini. p. 118. l. 20. r. lay . p. 121. l. 1● . r. give . p. 141. ●arg r. 〈◊〉 p. 145. l. 30. r. at any time p. 148. l. 9 , 10. for unrighteou●n●ss , r. uprightness . p. 151. l. 20. r. farie● . p 152. l. 15. d●●e courage , and. besides many literal mistakes , as p. 32. l. 2. haply for happily . p. 35. l. 10. place for places . p. 44. l. 1● . hungry for h●ng● p. 106. ● . 18. r. 〈◊〉 . and in the latin , as p. 51. ●arg . r. desideras . p. 54. marg. r. quaesiveris . p. 77. l. 9. r. evan●lium . &c and in the greek , as , p. 79. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 131. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and several others . in the sermon . page 3. marg. r. 〈◊〉 . l. 17. r. could f●r would . p. 5. l. 11. r. geni●us . l. 28 , 29. r. recovering it . p. 6. l. 31. for creator . r. center . p. 13. l. 30. r charg● . p 18. l. 34. for marks r. means . p. 22. l. 15. for or , r. for . p. 26. l. 24. r. l●'s godly conversation . p. 41. l. 6. for commanded , r. concern'd . p. 43. l. 31. for affect r. assert . p 47. l. 2. r. this is the way . l. 17. r. that they ●re . a discourse concerning meekness . 1 peter iii. 4. [ latter part . ] — even the ornament of a meek and quiet spirit , which is in the sight of god of great price . the apostle peter in this epistle , ( as also his beloved brother paul in many of his ) is very large in pressing upon christians the conscientious discharge of the duties of their particular relations , and not without good reason ; for generally it holds true , that we are really , as we are relatively : he is here in the former part of this chapter directing christian wives how to carry themselves in that relation , to the glory of god , their own comfort , and the spiritual benefit and advantage of their yokefellows : and among other good lessons he teacheth them how to dress themselves as becometh women professing godliness . those of that sex are commonly observ'd to be very sollicitous about their ornaments . when the question is ask'd , can a maid forget her ornaments , or a bride her attire ? no such possibility ●●is suppos'd ▪ ier. 2. 32. this prevailing inclination the apostle here takes hold of , for the recommending of those graces and duties to their choice and practice , which are indeed the most excellent and amiable adorning , not only of their sex to whom the exhortation is primarily directed , but of the other also for whom no doubt it is likewise intended . observe his method : 1. he endeavours to wean them from the vanity of outward ornaments , v. 3. whose adorning let it not be that outward adorning , &c. this doth not forbid the sober and moderate use of decent ornaments , when it is according to the quality , place , and station , and in due season , ( not on days of fasting and humiliation , when 't is proper for ornaments to be laid aside , exod. 33. 4 , 5. ) but it forbids the inordinate love , and excessive use ( that is , the abuse ) of them . there may be the p●aiting of the hair , , and the wearing of gold , and there must be the putting on of apparel , that shame which came into the world with sin hath made it necessary ; but we must not make these things our adorning ; that is , we must not set our hearts upon them , nor value our selves by them , nor think the better of our selves for them , nor pride our selves in them , as if they added any real excellency to us , nor say to them as saul did to samuel , honour me now before this people , out of a vain ambition to make a fair shew in the flesh . we must spend no more care , or thoughts , or time , or words , or cost , about them , and lay no more stress or weight upon them than they d●serve , and that is but a very little . it is but glory hung upon us , as the expression is , isa. 22. 24. and hath no glory if compared with the glory that excelleth it even in the creatures that are far below us ; for solomon in all his glory was not array'd or beautified like one of those lillies which to day is , and to morrow is cast into the oven . we must not seek first these things , nor seek them most , as if we had bodies for no other end but to bear out our clothes , and had nothing else to do with them but to make them fine . it was the folly , and prov'd the ruin of that rich man in the parable , that he made his purple , and his fine linnen , ( with other the ornaments and delights of the body ) his good things , the things in which he placed his happiness , and in which he had his consolation , luke 16. 19 , 25. that is , in the language of this scripture , he made them his adorning , and so , being uncloathed of these , he was found naked . let not the wearing of gold , and the putting on of apparel be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the world ; so it may be rendred : ( 't is mundus muliebris † . ) let not these things be all the world with us , as they are with many , who reckon to be out of the fashion ( whatever it be ) is to be out of the world. christians are called out of the world , and delivered from it , and should evidence a victory obtained by faith over it , as in other instances , so in this . it is prescribed rule of our holy religion ( whether they will hear , or whether they will forbear ) that women adorn themselves in modest apparel , with shamefacedness and sobriety , 1 tim. 2. 9. but whereas there are some on the one hand , that exclaim against vanity in apparel as the crying sin of this age above any other , as if it were a new thing under the sun , and the former days w●re in this respect better than these : and others on the other hand , condemn it as a piece of phanaticism to wi●ness ( as there is occasion ) against this vanity : both may receive a sufficient answer , if they will but read that excellent homily of the church of england , intituled , an homily against excess of apparel , ( no. 18. ) by which it will appear , that even in those early days of the reformation , it was a vanity that prevail'd much in our land , and which the rulers of the church thought themselves obliged to reprove . but we will hasten to the text. 2. he endeavours to bring them in love with the better ornaments , those of the mind , the graces of the blessed spirit , here called the hidden man of the heart , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grotius observes , that tho' he writes to women , yet he useth a word of the masculine gender , because the ornament he recommends , is such as both men and women must be adorned with . grace , as a living principle of regular holy thoughts , words , and actions , is sometimes called , the new man , eph. 4. 24. sometimes the inward man , rom. 7. 22. and 2 cor. 4. 16. and so here , the hidden man of the heart . 't is call'd a man , because it s made up of many parts and members , and its actings are vital and rational , and it restores those to the dignity of men , who by sin had made themselves like the beasts that perish . 't is call'd the man of the heart , because out of the heart are the issues of the life ; there lie the springs of the words and actions , and therefore into that the salt of grace is cast , and so all the waters are healed . he is the christian indeed that ●s one inwardly , and that circumcision , that baptism , which is of the heart , rom. 2. 29. 't is call'd the hidden man of the heart , because the work of grace is a secret thing , and doth not make a pompous shew in the eye of the world ; 't is a mystery of godliness ; a life that is hid with christ in god , to whom secret things belong ; therefore the saints are called his hidden ones , psal. 83. 3. for the world knows them not , much less ▪ doth it yet appear what they shall be . the king's daughter that is espoused to christ is all glorious within , ps. 45. 13. the working of grace in the soul is often represented as a regeneration , or being begotten again ; and perhaps when this good work is call'd the hidden man of the heart , there may be some allusion to the forming of the bones in the womb of her that is with child , which solomon speaks of as unaccountable , as is also the way of the spirit , eccle. 11. 5. compare iohn 3. 8. and lastly , it consists in that which is not corruptible ; 't is not deprav'd or vitiated by the corruption that is in the world thro' lust , and is in the soul a well of living water , springing up unto eternal life , john 4. 14. in the text he instanceth in one particular grace ; one member of this hidden man in the heart , which we must every one of us adorn our selves with , and that is a meek and quiet spirit , which is in the sight of god of great price . where observe , 1. the grace it self here recommended to us ; it is a meek and quiet spirit . there must be not only a meek and quiet behaviour outwardly ; there may be that either by constraint , or with some base and disguised design , while the soul in the mean time is rough and turbulent and envenom'd ; the words may be softer than oyl , while war is in the heart , psal. 55. 21. but the word of god is a discerner and iudge of the thoughts and intents of the heart . the power of men's laws may bind a man to the good behaviour , but it is only the power of god's grace that will renew a right spirit within him , psal. 51. 10. that 's it that makes the tree good , and then the fruit will be good . the god with whom we have to do , demands the heart , looks at the principle , and requires truth in the inward parts , not only in the duties of his own immediate worship , that those be done in the spirit , but also in the duty we owe to our neighbour , that that also be done with a pure heart , and without dissimulation . the word of command which the captain of our salvation gives , is , christians , take heed to your spirits , mal. 2. 15. 2. the excellency of this grace , it is in the sig●t of god of great price . it is really a precious grace , for it is so in the sight of god , and we know that he can neither deceive nor be deceived . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same word that is used , 1 tim. 2. 9. for that costly array , which is joyn'd with gold and pearls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . persons of quality in their ornaments affect not so much that which is gay , as that which is rich ; not that which makes a glittering , gawdy shew , and pleaseth children and ●ools , but that which is of intrinsick value , and recommends it self to the intelligent . a meek and quiet spirit is such an ornament , which hath not that gaiety that is agreeable to the humor of a carnal world , but that real vvorth which recommends it to the favour of god. 't is one of those graces which are compar'd to the powders of the merchant , ( cant. 3. 6. ) far fetch'd , and dear bought , even with the precious blood of the lord jesus . herein we should every one labour , and this we should be ambitious of , as the greatest honour , that present or absent , living and dying , we may be accepted of the lord ; and blessed be god it is a thing attainable , thro' the mediator , from whom we have received how to walk so as to please him ; we must walk with meekness and quietness of spirit , for this is in the sight of god of great price . therefore this mark of honour is in a special manner put upon the grace of meekness , because it is commonly despised and look'd upon with contempt by the children of this world , as a piece of mean-spiritedness ; but ( however they be termed and treated now ) they are happy , and will appear so shortly , whom god approveth of , and to whom he saith , vvell done good and faithful servant ; for by his judgment we must stand or fall eternally . these words therefore will easily afford us this plain doctrine ; that meekness and quietness of spirit is a very excellent grace , which we should every one of us put on , and be adorned with . in the prosecution hereof we shall endeavour , 1. to shew what this meekness and quietness of spirit is . and , 2. vvhat excellency there is in it . and , 3. apply it . chap. i. the nature of meekness and quietness of spirit . meekness and quietness seem to import much the same thing , but the latter having something of metaphor in it , will illustrate the former , and therefore we shall speak of them distinctly . [ 1. ] we must be of a meek spirit . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facilis : so the criticks . meekness is easiness of spirit ; not a sinful easiness to be debauched , as ephraim's that willingly walked after the commandment of the idolatrous princes , hos. 5. 11. nor a simple easiness to be imposed upon and deceiv'd , as rehoboam's , who when he was forty years old is said to be young and tender-hearted , 2 chron. 13. 7. but a gracious easiness to be wrought upon by that which is good , as their 's whose heart of stone is taken away , and to whom a heart of flesh is given . meekness is easiness , for it accommodates the soul to every occurrence , and so makes a man easie to himself and to all about him . the latines call a meek man mansuetus : qu. manu assuetus ; us'd to the hand , which alludes to the taming and reclaiming of creatures wild by nature , and bringing them to be tractable and familiar . man's corrupt nature hath made him like the wild ass us'd to the vvilderness , or the swift dromedary traversing her ways , jer. 2. 23 , 24. but the grace of meekness , when that gets dominion in the soul , alters the temper of it , brings it to hand , submits it to management , and now the vvolf dwels with the lamb , and the leopard lies down with the kid and a little child may lead them ; for enemies are laid aside , and there 's nothing to hurt or destroy , isa , 11. 6 , 9. meekness may be considered with respect both to god and to our brethren ; it belongs to both the tables of the law , and attends upon the first great commandment , thou shalt love the lord thy god , as well as the second which is like unto it , thou shalt love thy neighbour as thy self ; though its special reference is to the latter . first , there is meekness towards god , and it is the easie and quiet submission of the soul to his whole will , according as he is pleased to make it known , whether by his word or by his providence . 1. it is the silent submission of the soul to the word of god : the understanding bowed to every divine truth , and the will to every divine precept ; and both without murmuring or disputing . the word is then an engrafted word when it is received with● meekness , jam. 1. 21. i. e. with a sincere willingness to be taught , and desire to learn. meekness is a grace that cleaves the stock , and holds it open , that the word as the imp may be graffed in ; it breaks up the fallow ground , and makes it fit to receive the seed , captivates the high thoughts , and lays the soul like white paper under god's pen : when the day spring takes hold of the ends of the earth , it is said to be turned as clay to the seal , job 38. 12 , 13 , 14. meekness doth in like manner dispose the soul to admit the rays of divine light ; which before it rebelled against , it opens the heart , as lydias was opened ; and sets us down with mary at the feet of christ ; the learners place and posture : compare , deut. 33. 3. the promise of teaching is made to the meek , because they are disposed to learn , the meek will he teach his way , psal 25. 8 , 9. the word of god is gospel indeed , good tidings to the meek , isa. 61. 1. they will entertain it and bid it welcome ; the poor in spirit are evangelized , mat. 11. 5. and wisdoms alms are given to those that with meekness , wait daily at her gates , and like beggars wait at the posts of her doors . the language of this meekness is that of the child samuel , 1 sam. 3. 9. speak lord for thy servant heareth ; and that of ioshua , who when he was in that high post of honour , giving command to israel , and bidding defiance to all their enemies , his breast filled with great and bold thoughts ; yet upon the intimation of a message from heaven thus submits himself to it , iosh. 5. 14. what saith my lord unto his servant ? and that of paul , ( and it was the first breath of the new man ) acts 9. 6. lord what wilt thou have me to do ? and that of cornelius , acts 10. 33. and now we are all here present before god , to hear all things that are commanded thee of god : and that of the good man i have read of , who when he was going to hear the word , used to say , now , let the word of the lord come , and if i had six hundred necks i would bow them all to the authority of it . to receive the word with meekness , is to be delivered into it , as into a mold : it seems to be pauls metaphor , rom. 6. 17. that form of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into which you were given up . meekness softens the wax that it may receive the impression of the seal , whether it be for doctrine or reproof ; for correction or instruction in righteousness : it opens the ear to discipline , silenceth objections , and suppresseth the risings of the carnal mind against the word ; consenting to the law that it is good , and esteeming all the precepts concerning all things to be right , even then when they give the greatest check to flesh and blood. 2. it is the silent submission of the soul to the providence of god , for that also is the will of god concerning us . ( 1. ) when the events of providence are grievous and afflictive , displeasing to sense , and crossing our secular interests ; meekness doth not only quiet us under them , but reconcile us to them ; and inable us not only to bear , but to receive evil as well as good at the hand of the lord ; which is the excellent frame that iob argues himself into , iob. 2. 10. 't is to kiss the rod , and even to accept of the punishment of our iniquity ; taking all in good part that god doth : not daring to strive with our maker , no , nor desiring to prescribe to him , but dumb and not opening the mouth because god doth it . how meek was aaron under the severe dispensation which took away his sons with a particular mark of divine wrath , he held his peace , levit , 10. 3. god was sanctified , and therefore aaron was satisfied , and had not a word to say against it . unlike to this was the temper , or rather the distemper of david , who then was not like a man after gods own heart , when he was displeased , because the lord had made a breach upon uzza , 2 sam. 6. 8. as if god must have ask'd david leave thus to assert the honour of his ark. when gods anger is kindled , ours must be stifled ; such is the law of meekness , that whatsoever pleaseth god must not displease us : david was in a better frame when he penn'd the 56 psalm , the title of which , some think , speaks the calmness and submissiveness of his spirit when the philistines took him in gath : it is upon ionathelem-reckokim , the silent dove afar off : it was his calamity that he was afar off , but he was then as a silent dove ; ( mourning perhaps , isa. 38. 14. ) but not murmuring , not strugling , not resisting , when seized by the birds of prey ; and the psalm he pen'd in this frame was michtam , a golden psalm . the language of this meekness is that of eli , 1 sam. 3. 18. it is the lord ; and that of david to the same purpose , 2 sam. 15. 25 , 26. here i am , let him do to me as seemeth good unto him . not only , he can do what he will , subscribing to his power , for who can stay his hand : or , he may do what he will , subscribing to his soveraignty , for he giveth not account of any of his matters : or , he will do what he will , subscribing to his unchangableness , for he is in one mind , and who can turn him ? but let him do what he will , subscribing to his wisdom and goodness , as hezekiah , isa. 39. 8. good is the word of the lord which thou hast spoken . let him do what he will , for he will do what is best , and therefore if god should refer the matter to me , ( saith the meek and quiet soul ) being well assured that he knows what is good for me better than i do for my my self , i would refer it to him again ; he shall chuse our inheritance for us , psal. 47. 4. ( 2. ) when the methods of providence are dark and intricate , and we are quite at a loss what god is about to do with us , his way is in the sea and his path in the great waters , and his footsteeps are not known , clouds and darkness are round about him , a meek and quite spirit aquiesceth in an assurance that all things shall work together for good to us , if we love god , though we cannot apprehend how or which way . it teacheth us to follow god with an implicit faith , as abraham did when he went out not knowing whither he went , but knowing very well whom he followed , heb. 11. 8. and quieteth us with this , that tho' what he doth , we know not n●w , yet we shall know hereafter , iohn 13. 7. when poor iob was brought to that dismal plunge that he could no way trace the footsteps of the divine providence ; but was almost lost in that labyrinth , iob. 23 8 , 9. how quietly doth he sit down , v. 10. with this thought , but he knows the way that i take , when he hath tryed me i shall come forth as gold. secondly , there is meekness towards our brethren , towards all men , t it 3. 2. and so we take it here . meekness is especially conversant about the affection of anger , not wholly to extirpate and eradicate it out of the soul ; that were to quench a coal which sometime there is occasion for , even at gods altar , and to rebate and blunt the edge even of our spiritual weapons with the which we are to carry on our spiritual warfare . but its office is to direct and govern this affection , that we may be angry and not sin , ephes. 4. 26. meekness in the school of the philosophers is a virtue consisting in a mean between the extreams of rash excessive anger on the one hand , and a defect of anger on the other , in which aristotle confesseth it very hard exactly to determine . meekness in the school of christ is one of the fruits of the spirit , gal. 5. 22 , 23. it is a grace ( both gratis data , and gratum faciens ) wrought by the holy ghost both as a sanctifier and as a comforter in the hearts of all true believers , teaching and enabling them at all times to keep their passions under the conduct and government of religion and right reason : i say it is wrought in the hearts of all true believers , because , though there are some rough and knotty pieces that the spirit works upon , whose natural temper is unhappily sower and harsh , which are long in the squaring ; yet wheresoever there is true grace , there is a disposition to strive against , and strength in some measure to conquer that distemper . and tho' in this as in other graces an absolute sinless perfection cannot be expected in this present state , yet we are to labour after it and press towards it . more particularly : the work and office of meekness is to enable us prudently to govern our own anger when at any time we are provok'd , and patiently to bear the anger of others , that it may not be a provocation to us . the former is its office especially in superiors , the latter in inseriors , and both in equals . first , meekness teacheth us prudently to govern our own anger , whenever any thing occurs that is provoking . as it is the work of temperance to moderate our natural appetites towards those things that are pleasing to sense , so it is the work of meekness to moderate our natural passions against those things that are displeasing to sense , and to guide and govern our resentments of those things . anger in the soul is like mettle in a horse , good if it be well managed : now meekness is the bridle , as wisdom is the hand that gives law to it ; puts it into the right way , and keeps it of an even , steddy and regular pace in that way , reducing it when it turns aside , preserving it in a due decorum , and restraining it and giving it check , when at any time it grows headstrong and outragious , and threatens mischief to our selves or others . it must thus be held in , like the horse and mule with bit and bridle ( psal. 32. 9. ) lest it break the hedge , run over those that stand in its way , or throw the rider himself head-long . it is true of anger , which we say of fire , that it 's a good servant , but a bad master ; it 's good on the hearth , but bad in the hangings . now meekness keeps it in its place , sets banks to this sea , and saith , hitherto thou shalt come and no further ; here shall thy proud waves be staid . in reference to our own anger when at any time we meet with the excitements of it , the work of meekness is to do these four things . 1. to consider the circumstances of that which we apprehend to be a provocation , so as at no time to express our displeasure but upon due and mature deliberation . the office of meekness is to keep reason upon the throne in the soul , as it ought to be , to preserve the understanding clear and unclouded , the judgment untainted and unbiassed in the midst of the greatest provocations , so as to be able to set every thing in its true light , and to see it in its own colour , and to determine accordingly , as also to keep silence in the court , that the still small voice , in which the lord is ( as he was with elijah at mount horeb , 1 kin , 19. 12 , 13. ) may not be drown'd by the noise of the tumult of the passions . a meek man will never be angry at a child , at a servant , at a friend , till he hath first seriously weigh'd the cause in just and even ballances , while a steddy and impartial hand held the scales , and a free and unprejudiced thought had adjudg'd it necessary . it is said of our lord jesus , iohn 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he troubled himself — which speaks it a considerate act , and what he saw reason for . then things go right in the soul when no resentments are admitted into the affections , but what have first undergone the scrutiny of the understanding , and thence received their pass . that passion which cometh not in by this door , but climbeth up some other way , the same is a thief and a robber , which we should stand upon our guard against . in a time of war ( and such a time it is in every sanctified soul , in a strict war between grace and corruption ) due care must be taken to examine all passengers , especially those that come arm'd , whence they came , whither they go , who they are for , and what they would have ? thus should it be in the well-govern'd , well-disciplin'd soul. let meekness stand centinel , and upon the advance of a provocation , let us examine who it is we are about to be angry with , and for what ? what are the merits of the cause , wherein lay the offence , what was the nature and tendency of it ? what are likely to be the consequences of our resentments , and what harm will it be if we stifle them and let them go no further ? such as these are the interrogatories which meekness would put to the soul , and in answer to them would abstract all that which passion is apt to suggest , and hear reason only , as it becomes rational creatures to do . three great dictates of meekness we find put together in one scripture , iames 1. 19. be swift to hear , slow to speak , slow to wrath ; which some observe to be couch'd in three proper names of ishmael's son ▪ gen. 25. 14. 1 chron. 1. 30. ( which bishop prideaux in the beginning of the wars recommended to a gentleman that had been his pupil , as the summary of his advice ) mishma , dumah , massa : the signification of which is , hear , keep silence , bear. hear reason , keep passion silent , and then you will not find it difficult to bear the provocation . it is said of the holy one of israel , when the aegyptians provok'd him , that he weigh'd a path to his anger : so the margin reads it from the hebrew , psal. 78. 50. libravit semitam irae suae . iustice first poised the cause , and then anger pour'd out the vials . thus gen. 11. 5. the lord came down to see the pride of the babel-builders , before he scatter'd them , and gen. 18. 21. he came down to see the wickedness of sodom , before he overthrew it , though both were obvious and bare-faced , to teach us to consider before we are angry , and to judge before we pa●s sentence , that herein we may be followers of god , as dear children , and be merciful as our father which is in heaven is merciful . we read , iames 3. 13. of the meekness of wisdom ; for where there is not wisdom , that wisdom which is profitable to direct , that wisdom of the prudent which is to understand ●is way , meekness will not long be preserv'd . it is our rashness and inconsideration that betrays us to all the mischiefs of an ungovern'd passion , in the neck of which the reins are laid ( which should be kept in the hand of reason ) and so we are hurry'd upon a thousand precipices . nehemiah is a remarkable instance of prudence presiding in just resentments ; he owns , neb. 5. 6 , 7. i was very angry when i heard their cry , but that anger did not at all transgress the laws of meekness , for it follows , then i consulted with my self , or , as the hebrew hath it , my heart consulted in me . before he express'd his displeasure , he retir'd into his own bosom , took time for a sober thought upon the case , and then he rebuked the nobles , in a very solid rational discourse , v. 8 , 9 , 10 , 11. and the success was good , v. 12 , 13. in every cause , when passion presently demands judgment , meekness moves for further time , and will have the matter fairly argued , and council heard on both sides . when the injur'd levite had pitch'd upon a very barbarous course to irritate the tribes of israel ( who commonly were too fiery to need a spur ) against the men of gibeah , yet withall he refer'd the matter to their deliberate counsels , to teach us when our hearts are meditating revenge , to do likewise , iudg. 19. 30. so and so the matter is , consider of it , take advice , and then speak your minds . when iob had any quarrel with his servants , he was willing to admit a rati●nal debate of the matter , and to hear what they had to say for themselves : for ( saith he ) what shall i do when god riseth up ? and withal , did not he that made me in the womb , make him ? job 31. 13 , 14 , 15. when our hearts are at any time hot within us , we would do well to put that question to our selves which god put to cain , gen. 4. 6. why am i wroth ? why am i angry at all ? why so soon angry ? why so very angry ? why so far transported and dispossess'd of my self by my anger ? what reason is there for all this ? do i well to be angry for a gourd ? that came up in a night , and perished in a night , jona . 4. 9. should i be touch'd to the quick by such a sudden and transient provocation ? will not my cooler thoughts correct these hasty resentments , and therefore were it not better to check them now ? such are the reasonings of the meekness of wisdom . 2. the work of meekness is to calm the spirit , so as that the inward peace may not be disturbed by any outward provocation . no doubt but a man may express his displeasure against the miscarriages of another , as much as at any time there is occasion for , without suffering his resentments to recoil upon himself , and to put his own soul into a hurry . what need a man to tear himself ( his soul , so it is in the hebrew ) in his anger ? job 18. 4. cannot we charge home upon our enemies camp , without the wilful disordering of our own troops ? doubtless we may , if meekness have the command , for that 's a grace which preserves a man master of himself , while he contends to be master of another ; and tho' there may be some firing in the out-works , yet fortifies the heart , the main-fort , the inner-wards , against the assaults of provocation which do us no great harm , while they do not rob us of our peace , nor disturb the rest of our souls . as patience in case of sorrow , so meekness in case of anger keeps possession of the soul ( as the expression is , luke 21. 19. ) that we be not disseiz'd of that free-hold , and takes care when the bell is up , that it do not overturn . the drift of christ's farewell-sermon to his disciples we have in the first words of it , io● . 14. 1. let not your hearts be troubled — . it is the duty and interest of all good people , whatever happens , to keep trouble from their hearts , and to have them even and sedate , tho' the eye ( as iob expresseth it ) should continue unavoidably in the provocation of this world , iob 17. 2. the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the turbulent and unquiet , so the word primarily signifies ) are like the troubled sea when it cannot rest , isa. 57. 20. but that peace of god , which passeth all understanding , keeps the hearts and minds of all the meek of the earth . meekness preserves the mind from being ruffled , and discomposed , and the spirit from being unhing'd by the vanities and vexations of this lower world : it stills the noise of the sea , the noise of her waves , and the tumult of the soul ; permits not the passions to crowd out in a disorderly manner , like a confused ungovern'd rabble ; but draws them out like the train'd-bands , rank and file , every one in his own order , ready to march , to charge , to fire , to retreat , as wisdom and grace give the word of command . it is said of the just and holy god , that he is lord of his anger , nahum 1. 2. where we translate it , he is furious ( perhaps not so well , for fury is not in him , isa. 27. 4. but ) he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord of anger , compos irae , so some of the criticks render it ; he is master of his own anger , and we should labour to be so too . which some interpreters give as the sense of that which god said to cain , gen. 4. 7. unto thee , or subject unto thee , shall be its desire , and thou shalt rule over it ; viz. over this passion of anger , which thou hast conceived in thy bosom , thou shouldst and ( if thou wouldst use the grace offer'd to thee ) thou mightest subdue and keep under these intemperate heats , so as that they may not disquiet the repose of thy soul , nor break out into any exorbitances . 3. meekness will curb the tongue , and keep the mouth as with a bridle when the heart is hot , psal. 39. 1 , 2 , 3. even then when there may be occasion for a keenness of expression , and we are called to rebuke sharply , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cuttingly ) tit. 1. 2. yet meekness forbids all fury and indecency of language , and every thing that sounds like clamour and evil speaking , ephes. 4. 31. the meekness of moses was not at hand when he spoke that unadvised word , numb . 20. 10. hear now 〈◊〉 rebels , for which he was shut out of canaan , though rebels they were , and at that time very provoking . men in passion are apt to give reviling language , to call names , and those most sensless and ridiculous , to take the blessed name of god in vain , and profane that ; it is a wretched way by which the children of hell vent their passion at their beasts , their servants , any person , or any thing that provokes them , to swear at them : men in passion are apt to reveal secrets , to make rash vows and resolutions which afterwards prove a snare , and sometimes to slander and belye their brethren , and bring railing accusations , and so to do the devils work ; and to speak that in their hast concerning others , ( as d●vid , psal 116. 11. all men are lyars ) which they see cause to repent of at leisure . how brutishly did saul in his passion call his own son , the heir apparent to the crown , the son of the perverse rebellious woman , 1 sam. 20. 30. that is , in the filthy dialect of passion in our days , the son of a whore ; a fine credit to himself and his family ! raca and thou fool , are instanced in by our saviour as breaches of the law of the sixth commandment , mat. 5. 22. and the passion in the heart is so far from excusing such opprobrious speeches , ( for which purpose it is commonly alledg'd ) that really it is that which gives'em their malignity , they are the smoke from that fire , the gall and wormwood springing from that root of bitterness ; and if for every idle word that men speak , much more for such wicked words as these , must they give an account at the day of iudgment . and as it is a reflection upon god to kill , so it is to curse men that are made after the image of god , iam. 3. 9. ( though never so much our inferiours ) that is , to speak ill of them , or to wish ill to them . this is the disease , which meekness prevents , and is in the tongue a law of kindness , as the expression is , pro. 31. 26. it is to the tongue as the helm is to the ship ( it is the apostles comparison , iam. 3. 3 , 4. ) not to silence it , but to guide it , to steer it wisely , especially when the wind is high . if at any time we have conceiv'd a passion , and thought evil , meekness will lay the hand upon the mouth ( as the wise man's advice is , prov. 30. 32. ) to keep that evil thought from venting it self in any evil word , reflecting upon god or our brother . it will reason a matter in variance without noise , give a reproof without a reproach , convince a man of his folly without calling him a fool , will teach superiors either to forbear threatning , eph. 6. 9. or ( as the margin reads it ) to moderate it , and will look diligently , lest any root of bitterness springing up trouble us , and thereby we and many others be defiled , heb. 12. 15. 4. meekness will cool the heat of passion quickly , and not suffer it to continue . as it keeps us from being soon angry , so it teaches us when we are angry , to be soon pacified . the anger of a meek man is like fire struck out of steel , hard to be got out , but when it is out , soon gone . the wisdom that is from above , as it is gentle , and so not apt to provoke ; so it is easie to be intreated when any provocation is given , iames 3. 17. and hath the ear always open to the first proposals and overtures of satisfaction , submission , and reconciliation , and so the anger is turned away . he that is of a meek spirit will be forward to forgive injuries , and to put up affronts , and hath some excuse or other ready wherewith to extenuate and qualifie the provocation , which an angry man , for the exasperating and justifying of his own resentments will industriously aggravate . it is but saying , there 's no great harm done , or if there be , there was none intended , and peradventure it was an oversight , and so the offence being look'd at through that end of the perspective which diminisheth , 't is easily past by , and the distemper being taken in time goes off quickly , the fire is quenched before it gets head , and by a speedy interposal the plague is stayed . while the world is so full of the sparks of provocation , and there is so much tinder in the hearts of the best , no marvel if anger come sometimes into the bosom of a wise man , but it rests only in the bosom of fools , eccl. 7. 9. angry thoughts , as other vain thoughts , may crowd into the heart upon a sudden surprize , but meekness will not suffer them to iodge there , ( ier. 4. 14. ) nor let the sun go down upon the wrath , ( eph. 4. 26. ) for if it do , there 's danger lest it rise bloody the next morning . anger concocted becomes malice ; 't is the wisdom of meekness by proper applications to discuss the humour before it comes to a head . one would have thought when david so heinously resented nabal's abuse , that nothing less than the blood of nabal and all his house could have quench'd his heat , but it was done at a cheaper rate , and he shewed his meekness , by yielding to the diversion that abigail's present and speech gave him , and that with satisfaction and thankfulness ; he was not only soon pacified , but blessed her , and blessed god for her that pacified him . god doth not contend for ever , neither is he always wroth ; his anger endureth but a moment , ps. 30. 5. how unlike then are those to him whose sword devours for ever , and whose anger burns like the coals of iuniper ? but the grace of meekness , if it fail of keeping the peace of the soul from being broken , yet fails not to recover it presently , and to make up the breach , and upon the least transport steps in with help in the time of need , restores the soul , puts it in frame again , and no great harm is done . such as these are the atchievements of meekness , as it governs our own anger . secondly , meekness teacheth and enableth us patiently to bear the anger of others , which instance of meekness we have especially occasion for , in reference to our superiors and equals ; commonly that which provokes anger is anger , as fire kindleth fire ; now meekness prevents that violent collision which forceth out these sparks , and softens at least one side , and so puts a stop to a great deal of mischief ; for it is the second blow that makes the quarrel . our first care should be to prevent the anger of others , by giving no offence to any , but becoming all things to all men , every one studying to please his neighbour for good to edification , rom. 15. 2. and endeavouring as much as lies in us , to accommodate our selves to the temper of all with whom we have to do , and to make our selves acceptable and agreeable to them : how easie and comfortable should we make every relation , and every instance of conversation , if we were but better acquainted with this art of obliging . napthalie's tribe , that was famous for giving goodly words ( gen. 49. 21. ) had the happiness of being satisfied with favour , deut. 33. 23. for every man shall kiss his lips that giveth a right answer , pro. 24. 26. in the conjugal relation , it is taken for granted , 1 cor. 7. 33 , 34. that the care of the husband is to please his wife ; and the care of the wife is to please her husband ; and where there is that mutual care , comfort cannot be wanting . some people love to be cross-grain'd , and take a pleasure in displeasing , and especially contrive to provoke those whom they find passionate and easily provok'd , that ( as he that giveth his neighbour drink , and putteth his bottle to him , hab. 2. 15 , 16. ) they may look upon his shame to which in his passion he exposeth himself , and so they make a mock at sin , and become like the mad man that casteth fire-brands , arrows and death ; and saith , am not i in sport ? but the law of christ forbids us to provoke one another , gal. 5. 26. ( unless it be to love and to good works , ) and enjoyns us ( as it follows there , chap. 6. 2. ) to bear one anothers burthens , and so to fulfil the law of christ. but because they must rise betimes , that will please every body , and carry their cup even , indeed that will shed no offence ; our next care therefore must be so to behave our selves when others are angry , that we may not make ill worse . and this is one principal thing in which the younger must submit themselves to the elder ; nay , in which all of us must be subject one to another , as our rule is , 1 pet. 5. 5. and here meekness is of use either to injoyn silence , or to indite a soft answer . 1. to injoyn silence . it is prescribed to servants , tit. 2. 9. to please their masters well in all things , not answering again ; for that must needs be displeasing : better say nothing than say that which is provoking . when our hearts are hot within us , it is good for us to keep silence , and hold our peace : so david did , psal. 39. 2 , 3. and when he did speak , it was in prayer to god , and not in reply to the wicked that were before him . if the heart be angry , angry words will but enflame it the more , as wheels are heated by a rapid motion . one reflection and repartee begets another , and the beginning of the debate is like the letting forth of vvater , hardly stop'd , when the least breach is made in the dam ; and therefore meekness saith , by all means keep silence , and leave it off before it be meddled with . when a fire is begun , it is good , if possible , to smother it , and so prevent it's spreading . come on , let us deal wisely , and stifle it in the birth , lest afterwards it prove too strong to be dealt with . anger in the heart is like those books which were stow'd up in the cellars in the conflagration of london , which tho' they were extreamly heated yet never took fire , till they took air many days after , where giving vent to the heat , put them into a flame . when the spirits are in a ferment , tho' it may be some present pain to check and suppress them , and the head-strong passion hardly admit the bridle , yet afterwards it will be no grief of heart to us . those who find themselves wrong'd and aggriv'd , think they may have leave to speak , but it 's better be silent than speak amiss , and make work for repentance . at such a time he that holds his tongue , holds his peace ; and if we soberly reflect , we shall find that we have been often the worse for our speaking , but seldom the worse for our silence . † this must be especially remembred and observ'd by as many as are under the yoke ; who will certainly have most comfort in meekness , and patience , and silent submission not only to the good and gentle , but also to the froward . it is good in such cases to remember our place , and if the spirit of a ruler rise up against us , not to leave that , i. e. not to do anything unbecoming that , for yielding pacifieth great offences , eccl. 10. 4. we have a common proverb that teacheth us this , when thou art the hammer , knock thy fill , but when thou art the anvil , lye thou still . for it is the posture thou art cut out for , and which best becomes thee . if others be angry at us without cause , and we have never so much reason on our side , yet oftentimes it is best to adjourn our own vindication , ( though we think it necessary ▪ till the passion be over ; for there is nothing said or done in passion but it may be better said , and better done afterwards : when we are calm , we shall be likely to say it and do it in a better manner , and when our brother is calm , we shall be likely to say it , and do it to better purpose . a needful truth spoken in a heat may do more hurt than good , and offend rather than satisfie . the prophet himself forbore even a message from god , when he saw amaziah in a passion ; 2 chr. 25. 16. sometimes it may be adviseable to get some one else to say that for us , which is to be said , rather than say it our selves . however , we have a righteous god , to whom ( if we do in a meek silence suffer our selves to be run down unjustly ) we may commit our cause , and having his promise that he will bring forth our righteousness as the light , and our iudgment as the noon-day , psal. 37. 6. we had better leave it in his hands , than undertake to manage it our selves , lest that which we call clearing our selves , god should call quarrelling with our brethren . david was greatly provok'd by those that sought his hurt , and spoke mischievous things against him , and yet ( saith he ) i as a deaf man heard not , i was as a dumb● man that openeth not his mouth , ps. 38. 13. and why so ? 't was not because he wanted something to say , or because he knew not how to say it ; but v. 15. because in thee , o lord , do i hope , thou wilt hear , o lord my god : and what need i hear and god hear too ? his concerning himself in the matter supersedes ours , and he is not only engaged in iustice to own every righteous , but wronged cause , but he is further engaged in honour to appear for those that in obedience to the law of meekness commit their cause to him , and trust him with it . if there be any vindication , or avenging necessary ( which infinite wisdom is the best judge of ) he can do it better than we can , and therefore give place unto wrath , rom. 12. 19. i. e. to the judgment of god , which is according to truth and equity , make room for him to take the seat , and do not you step in before him : 't is fit our wrath should stand by to give way to his ; for the wrath of a man , engageth not the righteousness of god , for him : even just appeals made to him , if they be made in passion , are not admitted into the court of heaven , being not duly put in ; that one thing is error sufficient to over-rule them : let not therefore those that do well and suffer for it , spoil their own vindication by mis-timing and mis-managing it , but tread in the steps of the lord jesus , who when he was reviled , reviled not again ; when he suffer'd he threatned not , but was as a lamb dumb before the shearers , and so committed himself to him that judgeth righteously . it is indeed a great piece of self-denial to be silent , when we have enough to say , and provocation to say it ; but if we do thus control our tongues out of a pure regard to peace and love , it will turn to a good account , and will be an evidence for us that we are christ's disciples , having learn'd to deny our selves . it is better by silence to yield to our brother , who is , or hath been , or may be our friend , than by angry speaking to yield to the devil , who hath been , and is , and ever will be our sworn enemy . 2. to indite a soft answer . this solomon commends as a proper expedient to turn away wrath , while grievous words do but stir up anger , pro. 15. 1. when any speak angrily to us , we must pause a while , and study an answer , which both for the matter and manner of it , may be mild and gentle . this brings vvater while peevishness and provocation would but bring oil to the flame . thus is death and life in the power of the tongue ; it is either healing or killing , an antidote or a poison , according as it 's used . when the waves of the sea beat on a rock , they batter , and make a noise , but a soft sand receives them silently , and returns them without damage . a soft tongue is a wonderful specifick , and hath a very strange vertue in it ; for , solomon saith , it breaks the bone , pro. 25. 15. that is , it qualifies those that were provok'd , and makes them pliable ; it heaps coals of fire upon the head of an enemy , not to burn him , but to melt him , pro. 25. 21 , 22. hard words ( we say ) break no bones , but it seems soft ones do ( and yet do no harm ) as they calm an angry spirit and prevent its progress , breaking it as we do a ●lint upon a cushion . a stone that falls on a wool-pack rests there , and rebounds not to do any further mischief , such is a meek answer to an angry question . it is observed in that rencounter which was between the royal tribe , and the other ten , that the words of the men of judah were fiercer than the words of the men of israel , 2 sam. 14. 43. when passion is up , that god whose eyes are upon all the ways of men , takes notice who speaks fiercely , and sets a mark upon them . the good effect of a soft answer , and the ill consequents of a peevish one , are observable in the stories of gideon and iophthah : both of them in the day of their triumphs over the enemies of israel , were causelesly quarrel'd with by the ephraimites ( an angry sort of people it seems * ) who took it very heinously when the danger was past , and the victory was won , that they had not been call'd upon to engage in the battle ; gideon pacified them with a soft answer , iudg. 8. 2. what have i done now in comparison of you ? magnifying their atchievements , and lessening his own , speaking honourably of them , and meanly of himself ; is not the gleaning of the grapes of ephraim , better than the vintage of abiezar ? in which reply it 's hard to say whether there was more of wit or wisdom ; and the effect was very good ; the ephraimites were pleased , their anger turned away , a civil war prevented ; and no body could think the worse of gideon for his mildness and self-denial ; but on the contrary , that he won more true honour , by this victory over his own passion , than he did by his victory over all the host of midian ; for he that hath rule over his own spirit , is better than the mighty , pro. 16. 32. the angel of the lord had pronounced him a mighty man of valour , judg. 6. 12. and this his tame submission did not at all derogate from that part of his character . but iephthah ( who by many instances appears to be a man of a rough and hasty spirit , tho' enroll'd among the eminent believers , heb. 11. 32. for all good people are not alike happy in their temper . ) when the ephraimites in like manner pick a quarrel with him , he rallies them , upbraids them with their cowardice , boasts of his own courage , challenges them to make good their cause , iud. 12 ▪ 2 , 3. they retort a scurrillous reflection upon iephthah's country ( as it 's usual with men in passion to taunt and jear one another ) ye gileadites are fugitives , verse 4. from words they go to blows , and so great a matter doth this little fire kindle , that there goes no less to quench the flame , than the blood of two and forty thousand ephraimites , v. 6. all which had been haply prevented if iephthah had had but half as much meekness in his heart , as he had reason on his side . a soft answer is the dictate and dialect of that wisdom which is from above , which is peaceable , gentle , and easie to be intreated : and to recommend it to us , we have the pattern of good men , as that of iacob's carriage to esau , tho' a brother offended , who is so hard to be won , yet as he had prevail'd with god by faith and prayer , so he prevail'd with his brother by meekness and humility : we have also the pattern of good angels , who even then when a rebuke was needful , yet durst not turn it into a railing accusation , durst not give any reviling language , no not to the devil himself , but refer'd the matter to god , the lord rebuke thee , as that passage , iude ver . 9. is commonly understood . nay , we have the pattern of a good god , who tho' he could plead against us with his great power , yet gives soft answers : witness his dealing with cain , when he was wroth and his countenance fallen , reasoning the case with him , gen. 4. 6 , 7. why art thou wroth — if thou dost well , shalt not thou be accepted ? with ionah likewise , when he was so discontented , ion. 4. 4 , 9. dost thou well to be angry ? this is represented in the parable of the prodigal son , by the carriage of the father towards the elder brother that was so high , and humorsom , so angry that he would not come in . the father did not say , let him stay out then , but he came himself and intreated him , ( when he might have interposed his authority and commanded him ) and said , son , thou art ever with me , luke 15. 28 , 31. when a passionate parley is begun , there is a plague broke out , the meek man like aaron takes his censer with the incense of a soft answer , steps in seasonably and stays the plague . this soft answer , in case we have committed a fault ( tho' perhaps not culpable to that degree that we are charged with ) must be penitent , humble and submissive , and we must be ready to acknowledge our error , and not stand in it , or insist upon our own vindication , but rather aggravate than excuse it , rather condemn than justifie our selves : it will be a good evidence of our repentance towards god , to humble our selves to our brethren , whom we have offended , as it will be also a good evidence of our being forgiven of god if we be ready to sorgive those that have offended us : and such yielding pacifieth great offences . meekness teacheth us as oft as we trespass against our brother to turn again and say , i repent , luke 17. 4. an acknowledgment in case of a wilful affront is perhaps as necessary to pardon , as ( we commonly say ) restitution is in case of wrong : — and so much for the opening of the nature of meekness , which yet will receive further light from what follows . [ 2. ] we must be of a quiet spirit . quietness is the evenness , the composure , and the rest of the soul , which speaks both the nature and the excellency of the grace of meekness . the greatest comfort and happiness of man is sometimes set forth by quietness . that peace of conscience which christ hath left for a legacy to his disciples , that present sabbatism of the soul , which is an earnest of the rest that remains for the people of god , is call'd , quietness and assurance for ever , and is promised , as the effect of righteousness , isa. 32. 17. and it follows , v. 18. my people shall dwell in quiet resting-places . so graciously hath god been pleased to twist interests with us , as to enjoyn the same thing under the notion of a duty , which he proposeth and promiseth under the notion of a priviledge . justly may we say , that we serve a good master , whose yoke is easie , matth. 11. 30. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only easie , but sweet , and gracious ( so the word signifies ) not only tolerable , but amiable and acceptable : wisdom's ways are not only pleasant , but pleasantness it self , and all her paths are peace , pro. 3. 17. it is the character of the lord's people both in respect of holiness and happiness , that ( however they be branded as the troublers of israel ) they are the quiet in the land , psal. 35. 20. if every saint be made a spiritual prince ( rev. 1. 6. ) having a dignity above others , and a dominion over himself , surely he is like that seraiah , jer. 51. 59. a quiet prince . it is a reign with christ , the transcendent solomon , under the influence of whose golden scepter there is abundance of peace as long as the moon endures , yea , and longer , for of the increase of his government and peace , there shall be no end . quietness is in the text recommended to us as a grace , which we should be endued with , and as a duty which we should practise . in the midst of all the affronts and injuries that are , or can be offer'd us , we must keep our spirits sedate , and undisturbed , and evidence by a calm and even , and regular behaviour , that they are so . this is quietness . our saviour hath pronounced the blessing of adoption upon the peace-makers , mat. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are for peace , as david professeth himself to be , psal. 120. 7. in opposition ( such an opposition as meekness is capable of ) to those that delight in war , psal. 68. 30. now if charity be for peace-making , surely this charity begins at home and is for making peace there in the first place ; peace in our own souls , is some conformity to the example of the god of peace , who tho' he doth not always give peace on this earth , yet evermore makes peace in his own high place , job 25. v. 2. this , , some think , is the primary intention of that peace-making , on which christ there commands the blessing : it is to have strong and hearty affections to peace , to be peaceable-minded ; for making in scripture notes the bent and inclination of the soul ; as to make a lye , is to be given to lying ; so to make peace , is to be addicted to peace ; to have a disposition in the soul ready to command the peace , when there is at any time , any kind of disturbance . in a word : quietness of spirit is the soul's stillness , and silence , from intending provocation to , or resenting provocatio● from any with whom we have to do . the word hath something in it of a metaphor , which we would not chase , but fairly prosecute , for the illustration of the grace of meekness . 1. we must be quiet as the air is quiet from winds . disorderly passions are like stormy winds in the soul , they toss and hurry it , and often split , or strand , or overset it ; they move it as the trees of the wood are mov'd with the wind ; 't is the prophets comparison , isa. 7. 2. and is an apt emblem of a man in passion . now meekness restrains these winds , saith to them , peace , be still , and so preserves a calm in the soul , and makes it conformable to him , who hath the winds in his fists , and is herein to be praised , that even the stormy winds fulfil his word . a brisk gale is often useful , especially to the ships of desire , as the hebrew phrase is , iob 9. 26. so there should be in the soul such a warmth and vigor as will help to speed us to the desired harbour . it is not well to lye wind-bound in dulness and indifferency . but tempests are perillous , yea , tho' the wind be in the right point ; so are strong passions , even in good men , they both hinder the voyage , and hazzard the ship : such a quickness as consists with quietness , is what we should all labour after , and meekness will contribute very much towards it , it will silence the noise , controul the force , moderate the impetus , and correct all undue and disorderly transports . what manner of grace is this , that even the vvinds and the seas obey it ? if we will but use the authority which god hath given us over our own hearts , we may keep the winds of passion under the command of religion and reason , and then the soul is quiet ; the sun shines , all 's pleasant and ●erene and smiling , and the man sleeps sweetly and safely on the lee-side . we make our voyage among rocks and quick-sands , but if the weather be calm , we can the better steer so as to avoid them , and by a due care and temper hit the mean between extreams , whereas he that suffers these vvinds of passion to get head , and spreads a large sail before them , while he shuns one rock , splits upon another , and is in danger of being drown'd in destruction and perdition , by many foolish and hurtful lusts , especially those whence vvars and fightings come . 2. we must be quiet as the sea is quiet from vvaves . the wicked ( whose sin and punishment both lye in the unruliness of their own souls , and the violence and disorder of their own passions , which perhaps will not be the least of their eternal torments ) are compared to the troubled sea , when it cannot rest , whose waters cast forth mire and dirt , isa. 57. 20. that is , they are uneasie to themselves , and to all about them , raging waves of the sea ( so they are described , iude 13. ) foaming out their own shame ; their hard speeches which they speak against god , ver . 15. and dignities , ver . 8. and things which they know not , ver . 10. their great swelling words , ver . 16. and mockings , ver . 18. these are the shame they foam out . now meekness is a grace of the spirit , that moves upon the face of the vvaters and quiets them , smooths the ruffled sea , and stills the noise of it , ( 't is now mare pacificum ) it casts forth none of the mire and dirt of passion . the waves mount not up to the heaven in proud and vain-glorious boastings ; go not down to the depths to scrape up vile and scurrilous language ; no reeling to and fro , as men overcome with drink , or with their own passion , which is all one , ( for if vvine be a mocker , and strong drink raging , pro. 20. 1. anger is no less so , ) none of that transport which brings them to their wits end ; i refer to the psalmist's description of a storm , ps. 107. 26 , 27. but as it follows there , v. 30. they are glad because they are quiet , so he bringeth them to their desir'd haven . this calmness and evenness of spirit makes our passage over the sea of this world safe and pleasant , quick and speedy towards the desired harbour , and is amiable and exemplary in the eyes of others , such a path doth the meek and quiet christian make to shine after him . one would think the deep to be hoary . 3. we must be quiet as the land is quiet from vvar. it was the observable felicity of asa's reign , that in his days the land was quiet , 2 chr. 14. 1 , 5. in the preceding reigns there was no peace to him that went out , or to him that came in , whether outward-bound or home-wards bound , they were exposed to great vexations , ch . 15. 5. but now the rumors and allarms of war were still'd , and the people deliver'd from the noise of archers at the place of drawing vvaters , as when the land had rest in deborah's time , iud. 5. 11. such a quietness there should be in the soul , and such a quietness there will be where meekness sways the scepter . a soul enflamed with wrath and passion upon all occasions is like a kingdom embroil'd in war , in a civil war , subject to continual frights , and losses , and perils , deaths and terrors in their most horrid shapes , walk triumphantly , sleeps disturb'd , families broken , friends suspected , enemies fear'd , laws silenced , commerce ruin'd , business neglected , cities wasted , such heaps upon heaps , doth ungovern'd anger lay when it is let loose in the soul. iusque datum sceleri , &c. but meekness makes these wars to cease , breaks the bow , cuts the spear , sheaths the sword , and in the midst of a contentious world preserves the soul from being the seat of war , and makes peace in those borders . the rest of the soul is not disturb'd , it's comforts not plunder'd , it 's government not disorder'd , the laws of religion and reason rule , and not the sword : the trading-duties are not interrupted , neither its communion with god , nor its communion with the saints intercepted , no breaking in of temptation , no going out of corruption , no complaining in the streets , no occasion given , no occasion taken to complain . happy is the soul that is in such a case , psal. 144. 14 , 15. the words of such wise men are heard in quiet , more than the cry of him that ruleth among fools , and this wisdom is better than weapons of war , eccl. 9. 17 , 18. this is the quietness we should every one of us labour after , and it is what we might attain to , if we would but more support and exercise the authority of our graces ( which are as the commissioners of the peace ) and guide and controul the power of our passions ( which are as the commissioners of array ) in our souls . 4. we must be quiet as the child is quiet after weaning . it is the psalmist's comparison , psal. 131. 2. i have behaved ( or rather , i have composed , so ainsworth reads it ) and quieted my self , ( my soul , heb. for our souls are our selves , and our principal care must be concerning them ) as a child that is weaned of his mother , my soul is even as a weaned child . a child while it is in the weaning perhaps is a little cross , and froward , and troublesom for a time , but when it is perfectly wean'd , how quickly doth it forget the breast , and accommodate its self to its new way of feeding ; thus a quiet soul , if provok'd by the denial or loss of some creature-comfort or delight , that hath been dear , quiets it self , and doth not fret at it , nor perplex it self with anxious cares , how to live without it , but composeth it self to make the best of that which is . if wormwood be put upon the breasts , which we have call'd the breasts of our consolation , it is but to make us indifferent to them , and we must set our selves to answer that intention , and sit loose to them accordingly . and this holy indifferency to the delights of sense , is ( like the weaning of a child ) a good step taken towards the perfect man , the measure of the stature of the fulness of christ. a child newly weaned is free from all the uneasiness and disquietment of care , and fear , and envy , and anger , and revenge : how undisturbed are its sleeps , and even then its dreams pleasant and smiling ? how easie its days ? how quiet its nights ? if put into a little pett now and then , how soon is it over , the provocation forgiven , the sense of it forgotten , and both bury'd in an innocent kiss ? thus , if ever we would enter into the kingdom of heaven , must we be converted from pride , envy , ambition and strife for precedency , and must become like little children . so our saviour hath told us ( who , even after his resurrection , is call'd , the holy child iesus , act. 4. 27. ) matth. 18. 3. and even when we have put away other childish things , yet still in malice we must be children , 1 cor. 14. 20. and as for the quarrels of others , in all broils and heats , a meek and quiet christian endeavours to be as dis-interessed , and as little engaged as a weaned child in the mothers arms , that is not capable of such angry resentments . this is that meekness and quietness of spirit , which is here recommended to us , such a command and composure of the soul , as that it be not unhinged by any provocation whatsoever , but all its powers and faculties preserved in due temper , for the just discharge of their respective offices . in a word ; put off all wrath , and anger , and malice , ( those corrupted limbs of the old man ) pluck up and cast away those roots of bitterness , and stand upon a constant guard against all the exorbitances of your own passion , and then you will soon know , to your comfort , better than i can tell you , what it is to be of a meek and quiet spirit . chap. ii. the excellency of meekness and quietness of spirit . the very opening of this cause , one would think , were enough to carry it , and the explaining of the nature of meekness and quietness , should suffice to recommend it to us : such an amiable sweetness doth there appear in it , upon the very first view ; if we look upon this beauty , we cannot but be enamour'd with it . but because of the opposition that there is in our corrupt hearts to this , as to other the graces of the holy spirit , i shall endeavour more particularly to shew the excellency of it , that we may be brought , if possible , to be in love with it , and to submit our souls to the charming power of it . it is said , pro. 17. 27. that a man of understanding is of an excellent spirit . — he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( so the chetib , though the keri , which our translation follows , reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigidus spiritu , so tremellius , he is of a cool spirit ; put them together , and it teacheth us , that a cool spirit is an excellent spirit , and he is a man of understanding that is acted and govern'd by such a spirit . the text tells us ( what need we more ? ) that it in the sight of god of great price , and we may be sure that 's precious indeed which is so in god's sight ; that 's good , very good which he pronounceth so , for his judgment is according to truth , and sooner or later he will bring all the world to be of his mind ; for as he hath decided it , so shall our doom be , and he will be justified when he speaketh , and clear when he judgeth . the excellency of a meek and quiet spirit , will appear , if we consider the credit of it , and the comfort of it , the present profit there is by it , and the preparedness there is in it , for something further . [ 1. ] consider how creditable a meek and quiet spirit is . credit and reputation is a thing which most people are very sensibly touch'd with the ambition of , tho' few consider aright either what it is , or what is the right way of obtaining it , and particularly it is little believed what a great deal of true honour there is in the grace of meekness , and what a sure and ready way , mild and quiet souls take to gain the good word of their master , and of all their fellow-servants that love our master , and are like him . let us see what credit there is in meekness . 1. there is in it the credit of a victory . what a great figure do the names of high and mighty conquerors make in the records of fame ? how is their conduct , their valor , and their success more than either cry'd up and celebrated ? but if we will believe the word of truth , and pass a judgment upon things according to the rules of that , he that is slow to anger is better than the mighty , and he that ruleth his spirit , than he that taketh a city , pro. 16. 32. behold a greater than alexander or caesar is here : the former of which some think lost more true honour by yielding to his own ungovern'd anger , than he got by all his conquests . no triumphant chariot so easie , so safe , so truly glorious , as that in which the meek and quiet soul rides over all the provocations of an injurious world , with a gracious unconcernedness : no train so splendid , so noble , as that train of comforts and graces , which attend this chariot . the conquest of an unruly passion is more honourable , than the conquest of an unruly people , for it requires more true conduct : it is easier to kill an enemy without us , which may be done at a blow , than to chain up and govern an enemy within us which requires a constant even steddy hand , and a long and regular management . it was more the honour of david to yield himself conquer'd by abigail's perswasions , than to have made himself a conqueror over nabal and all his house . a rational victory must needs be allowed more honourable to a rational creature than a brutal one . this is a cheap , safe and unbloody conquest that doth no body any harm , no lives , no treasures sacrificed to it , the glory of these triumphs , not stain'd as others use to be with funerals : every battle of the warrior ( saith the prophet , isa. 9. 5. ) is with confused noise , and garments roll'd in blood , but this shall be with burning , even by the spirit of the lord of hosts ; as a spirit of iudgment , and a spirit of burning . nay , in meek and quiet suffering , we are more than conquerors , thro' christ that loved us , rom. 8. 37. conquerors with little loss ; we lose nothing but the gratifying of a base lust , conquerors with great gain , the spoils we divide are very rich , the favour of god , the comforts of the spirit , the foretasts of everlasting pleasures , these are more glorious and excellent than the mountains of prey . we are more than conquerors ; that is , triumphers , we live a life of victory , every day a day of triumph in the meek and quiet soul. meekness is a victory over our selves , and the rebellious lusts in our own bosoms ; 't is the quieting of intestine broils , the stilling of an insurrection at home , which is oftentimes more hard to do , than to resist a foreign invasion . it is an effectual victory over those that injure us , and make themselves enemies to us , and is often a means of winning their hearts . the law of meekness is , if thine enemy hung●● , feed him , if he thirst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propina illi , not only give him drink , ( which is an act of charity ) but drink to him , in token of friendship , and true love , and reconciliation , and in so doing thou shalt heap coals of fire upon his head , not to consume him , but to melt and mollifie him , that he may be cast into a new mould ; and thus while the angry and revengeful man , that will bear down all before him with a high hand is overcome of evil , the patient and forgiving overcome evil with good , rom. 12. 20 , 21. and forasmuch as their ways please the lord , he maketh even their enemies to be at peace with them , pro. 16. 7. nay , meekness is a victory over satan the greatest enemy of all : what conquest can sound more great than that ? it is written for caution to us all , and it reflects honour upon those who through grace overcome , that we wrestle not against flesh and blood , but against principalities and powers , and the rulers of the darkness of this world , eph. 6. 12. the magnifying of the adversary magnifies the victory over him ; such as these are the meek man's vanquish'd enemies , the spoils of these are the trophies of his victory . it is the design of the devil , that great deceiver and destroyer of souls , that is baffled , 't is his attempt that is defeated , his assault that is repuls'd by our meekness and quietness . our lord jesus was more admired for his controuling and commanding the unclean spirits , than for any other of the cures he wrought : unruly passions are unclean spirits , legions of which some souls are possess'd with , and desperate outragious work they make : the soul becomes like that miserable creature , ( mark 5. 3 , 4 , 5. that cry'd and cut himself , or that , mark 9. 22. who was so often cast into the fire , and into the waters . the meek and quiet soul is through grace a conqueror over these enemies , their fiery darts are quenched by the shield of faith , satan is in some measure trodden under his feet , and the victory will be compleat shortly , when he that overcometh shall sit down with christ upon his throne , even as he overcame and is set down with the father upon his throne ; where he still appears in the emblem of his meekness , a lamb as it had been slain , rev. 5. 6. and upon mount zion , at the head of his heavenly hosts , he appears also as a lamb , rev. 14. 1. such is the honour that meekness hath in those higher regions . 2. there is in it , the credit of a beauty . the beauty of a thing consists in the symmetry , harmony and agreeableness of all the parts : now what is meekness , but the souls agreement with it self ? 't is the joynt concurrence of all the affections to the universal peace and quiet of the soul , every one regularly acting in its own place and order , and so contributing to the common good . next to the beauty of holiness , which is the souls agreement with god , is the beauty of meekness , which is the soul's agreement with it self . behold how good and how pleasant a thing it is , for the powers of the soul thus to dwell together in unity , the reason knowing how to rule , and the affections at the same time knowing how to obey . exorbitant passion is a discord in the soul : it is like a tumor in the face , which spoils the beauty of it : meekness scatters the humor , binds down the swelling , and so prevents the deformity , and preserves the beauty . this is one instance of the comliness of grace , thro' my comliness ( saith god to israel , ezek. 16. 14. ) which i had put upon thee . it puts a charming loveliness and amiableness upon the soul , which renders it acceptable to all that know what true worth and beauty is . he that in righteousness , and peace , and ioy in the holy ghost : that is , in christian meekness and quietness of spirit , serveth christ , is acceptable to god and approved of men , rom. 14. 17 , 18. and to whom else can we wish to recommend our selves ? solomon ( a very competent judge of beauty ) hath determined , that it is a man's wisdom that makes his face to shine , eccl. 8. 1. and doubtless the meekness of wisdom , contributes as much as any one branch of it to this luster . we read in scripture of three , whose faces shone remarkably , and they were all three eminent for meekness . the face of moses shone , exod. 34. 30. and he was the meekest of all the men on earth . the face of stephen shone , acts 6. 15. and he it was , who in the midst of a shower of stones , so meekly submitted , and prayed for his persecutors . the face of our lord iesus shone in his transfiguration , and he was the great pattern of meekness . it is a sweet and pleasing air , which this grace puts npon the countenance , while it keeps the soul in tune , and frees it from those jarring ill-favoured discords , which are the certain effect of an ungovern'd passion . 3. there is in it the credit of an ornament . the text speaks of it , as an adorning , much more excellent and valuable than gold , or pearls , or the most costly array , much more recommending than all the bravery of the daughters of zion . it is an adorning to the soul , the principal , the immortal part of the man. that outward adorning doth but deck , and beautifie the body , which at the best , is but a sister to the worms , and will ere long be a feast for them , but this is the ornament of the soul , by which we are ally'd to the invisible world. 't is an adorning which recommends us to god , which is in his sight of great price ; so the text saith , and in that saith enough to its praise . ornaments go by estimation : now we may be sure , that the judgment of god is right and unerring . every thing is indeed , as it is with god : those are righteous indeed , , that are righteous before god ; and that is an ornament indeed , which he calls and counts so . it is an ornament of god's own making ; is the soul thus deck'd ? 't is he that hath deck'd it : by his spirit he hath garnished the heavens , job 26. 13. and by the same spirit hath he garnished the meek and quiet soul. it is an ornament of his accepting , ( it must needs be so , if it be of his own working ) for to him that hath this ornament , more adorning shall be given . he hath promised , psal. 149. 4. that he will beautifie the meek with salvation ; and if the garaments of salvation will not beautifie , what will ? the robes of glory will be the everlasting ornament of the meek and quiet spirits . this meekness is an ornament which ( like the israelites cloths in the wilderness ) never waxeth old , nor will ever go out of fashion , while right reason and religion have any place in the world : all wise and good people will reckon those best drest , that put on the lord jesus christ , and walk with him in the white of meekness and innocence . solomon in all his glory was not arrayed like one of these lillies of the vallies , tho' lillies among thorns . the same ornament , which in the text is recommended to wives , is by the same apostle recommended to us all , 1 pet. 5. 5. yea all of you be subject one to another , that explains what meekness is ; it is that mutual yielding which we owe one to another , for edification , and in the fear of god , ( eph 5. 21. ) this seems to be a hard saying , how shall we digest it ? an impracticable duty , how shall we conquer it ? why , it follows , be cloathed with humility . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , innodate , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , , a knot : which notes , ( 1. ) the fixedness of this grace . we must gird it fast to us , and not leave it to hang loose so as to be snatch'd away by every temptation ; carelesness is no commendation of the souls adorning ; watchfulness and resolution in the strength of christ must tye the knot upon our graces , and make them as the girdle that cleaves to a man's loins . ( 2. ) the comliness and ornament of it ; put it on as a knot of ribbands , as an ornament to the soul ; such is the meekness of wisdom , it gives to the head an ornament of grace , and ( which is more ) a crown of glory , pro. 1. 9. and 4. 9. 4. there is in it the credit of true courage . meekness is commonly despised and run down by the grandees of the age , , as a piece of cowardise and mean-spiritedness , and the evidence of a little soul , and is posted accordingly , while the most furious and angry revenges are celebrated and applauded under the pompous names of valor , and honour , and greatness of spirit , which ariseth from a mistaken notion of courage , the true nature whereof , is thus stated by a very ingenuous pen * , that it is a resolution never to decline any evil of pain , when the chusing of it , and the exposing of our selves to it , is the only remedy against a greater evil ; and therefore he that accepts a challenge , and so runs himself upon the evil of sin , which is the greater evil , only for fear of shame and reproach , which is the less evil , he is the coward , while he that refuseth the challenge , and so exposeth himself to reproach , for fear of sin , he is the valiant man. true courage is such a presence of mind , as enableth a man rather to suffer than to sin , to chuse affliction rather than iniquity , to pass by an affront , tho' he lose by it , and be hiss'd at for a fool and a sneak , rather than to engage in a sinful quarrel . he that can deny the brutual lust of anger and revenge , rather than violate the royal law of love and charity ( however contrary the sentiments of the world may be ) he is truly resolute and couragious . the lord is with thee , thou mighty man of valor . fretting and vexing is the fruit of the weakness of women and children , but much below the strength of a man , especially of the new man , that is born from above . when our lord jesus is described in his majesty , riding prosperously , the glory he appears in , is truth , and meekness , and righteousness , psal. 45. 4. the courage of those who overcome this great red dragon of wrath and revenge , by meek and patient suffering , and by not loving their lives unto the death , rev. 12. 11. will turn to the best and most honourable account on 'tother side the grave , and will be crowned with glory , and honour , and immortality , when those that caused their terror in the land of the living , fall ingloriously , and bear their shame with them that go down to the pit , ezek. 32. 24. 5. the credit of a conformity to the best patterns . the resemblance of those that are confessedly excellent and glorious , hath in it an excellency and glory . to be meek , is to be like the greatest saints ; the elders that obtained a good report , and were of renown in their generation . 't is to be like the greatest angels , whose meekness in their converse with , and ministration to the saints , is very observable in the scriptures ; nay , it is to be like the great god himself , whose goodness is his glory , ( who is deus optimus , and therefore maximus ) who is slow to anger , and in whom fury is not , isa. 27. 4. we are then followers of god , as dear children , when we walk in love , and are kind one to another , tender-hearted , forgiving one another , eph. 5. 1 , 2. compare chap. 4. l. the more quiet and sedate we are , the more like we are to that god , who tho' he be nearly concerned in all the affairs of this lower world , is yet far from being moved by its most violent convulsions and revolutions ; but as he was from eternity , so he is and will be to eternity , infinitely happy in the enjoyment of himself . it is spoken to his praise and glory , psal. 29. 10. the lord sits upon the floods , even then , when the floods have lifted up their voice , have lifted up their waves , psal. 93. 3 , 4. such is the rest of the eternal mind , that he sits as firm and undisturbed upon the moveable flood , as upon the immoveable rock , the same yesterday , to day , and for ever ; and the meek and quiet soul that preserves its peace and evenness against all the ruffling insults of passion and provocation , doth thereby somewhat participate of a divine nature , 2 pet. 1. 4. let the true honour that attends this grace of meekness , recommend it to us : it is one of those things that are honest , and pure , and lovely , and of good report ; a vertue that hath a praise attending it , phil. 4. 8. a praise , perhaps not of the most of men , but of god , rom. 2. 29. it is the certain way to get and keep , if not a great name , yet a good name . such as is better than precious ointment . though there be those that trample upon the meek of the earth , and look upon them as michal upon david despising them in their hearts , yet if this is to be vile , let us be yet more vile , and base in our own sight , and we shall find ( as david argues there ) that there are those of whom we shall be had in honour , sooner or later , 2 sam. 6. 22. for the word of christ shall not fall to the ground , that those who humble themselves shall be exalted . [ 2. ] consider how comfortable a meek and quiet spirit is . inward comfort is a desirable good , which hath more in it of reality , and depends less upon opinion , than that of credit : and this is that which meekness and quietness of spirit , hath such a direct tendency to , nay which it carries along with it . what is true comfort and pleasure , but a quietness in our own bosom ? those are most easie to themselves , that are so to all about them , while they that are a burthen and a terror to others , will not be much otherwise to themselves . he that would lead a quiet , must lead a peaceable life , 1 tim. 2. 2. the surest way to find rest to our souls , is to learn of him who is meek and lowly in heart , mat. 11. 29. let but our moderation be known unto all men ; and the peace of god which passeth all understanding , will keep our hearts and minds , phil. 4. 5 , 7. quietness is the thing which even the busie , noisie part of the world pretend to desire and pursue ; they will be quiet , yea , that they will , or they 'l know why , they will not endure the least disturbance of their quietness . but verily they go a mad way to work , in pursuit of quietness ; greatly to disquiet themselves inwardly , and put their souls into a continual hurry , only to prevent or remedy some small outward disquietment from others . but he that is meek , finds a sweeter , safer quietness , and much greater comfort than that which they in vain pursue . great peace have they that love this law of love , for nothing shall offend them , ( psal. 119. 165. ) whatever offence is intended , it is not so interpreted , and by that means the peace is preserved . if there be a heaven any where upon earth , it is in the meek and quiet soul , that acts , and breaths above that lower region , which is infested with storms and tempests , the harmony of whose faculties , is like the musick of the spheres they talk of , a perpetual melody . mercy and truth are met together , righteousness and peace have kissed each other . a meek and quiet christian must needs live very comfortably , for he enjoys himself , he enjoys his friends , he enjoys his god , and he puts it out of the reach of his enemies to disturb him in these enjoyments . 1. he enjoys himself . meekness is very nearly ally'd to that patience which our lord jesus prescribes to us , as necessary to the keeping of the possession of our own souls , luke 21. 19. how calm are the thoughts , how serene are the affections , how rational the prospects , and how even and composed are all the resolves of the meek and quiet soul ? how free from the pains and tortures of the angry man , who is disseiz'd and dispossessed of himself ; and while he toils and vexes to make other things his own , makes his own soul not so : his reason is in a mist , confounded and bewildred , cannot argue , infer , or foresee with any certainty . his affections are upon the full-speed , hurry'd on with an impetus , which is as uneasie as it is hazzardous . who is that good man that is satisfied from himself ? pro. 14. 14. who but the quiet man that needs not go abroad for satisfaction , but having christ dwelling in his heart by faith , hath in him that peace , which the world can neither give , nor take away : while those that are fretful and passionate , rise up early , and sit up late , and eat the bread of sorrow , in pursuit of revengeful projects , the god of peace giveth to his belov'd ( iedidijah's , one of solomon's names , who was a man of peace ) sleep , psal. 127. 2. ) the sleep of the meek is quiet , and sweet , and undisturbed : those that by innocency and mildness , make themselves the sheep of christ , shall be made to lye down in the green pastures , psal. 23. 2. that which would break an angry man's heart , will not break a meek man's sleep . it is promised , psal. 22. 26. that the meek shall eat and be satisfied . he hath what sweetness is to be had in his common-comforts , whilst the angry man either cannot eat , his stomach 's too full , and too high , as ahab , 1 kings 21. 4. or eats and is not satisfied , unless he can be revenged , as haman , esth. 5. 12 , 13. all this avails me nothing , ( tho' it was a banquet of wine with the king and queen ) as long as mordecai is unhang'd . it is spoken of as the happiness of the meek , that they delight themselves in the abundance of peace , psal. 37. 11. others may delight themselves in the abundance of wea●th ; a poor delight that is interwoven with so much trouble and disquietment ; but the meek , tho' they have but a little wealth , have peace , abundance of peace , peace like a river , and this such as they have a heart to delight themselves in , sat lucis intus , as oecolumpadius said , their souls are a goshen in the midst of the aegypt of this world , they have light in their dwelling , when clouds and darkness are round about them : this is the joy which a stranger doth not intermeddle with . we may certainly have ( and we would do well to consider it ) less inward disturbance , and more true ease and satisfaction in forgiving twenty injuries , than in avenging one . no doubt abigail intended more than she express'd , when to qualifie david , and to perswade him to pass by the affront which nabal had given him , she prudently suggested , that hereafter this shall be no grief unto thee , nor offence of heart . — not only so , but it would be very sweet , and easie , and comfortable in the reflection . such a rejoycing is it , especially in a suffering-day , to have the testimony of conscience that in simplicity , and godly sincerity , not with fleshly wisdom , but by the grace of god , particularly the grace of meekness , we have had our conversation in the world , and so have pleased god , and done our duty . he did not speak the sense , no not of the sober heathen , that said , est vindicta bonum , vitâ jucundius ipsâ : revenge is sweeter than life , for it often proves more bitter than death . 2. he enjoys his friends : — and that 's a thing in which lies much of the comfort of humane life . man was intended to be a sociable creature , and a christian much more . but the angry man is unfit to be so , that takes fire at every provocation ; fitter to be abandoned to the lions dens , and the mountains of the leopards , than to go forth by the footsteps of the flock . he that hath his hand against every man , cannot but have ( with ishmael's character , ishmael's fate ) every man's hand against him , ( gen. 16. 12. ) and so he lives in a state of war ; but meekness is the cement of society , the bond of christian-communion ; it plaineth and polisheth the materials of that beautiful fabrick , and makes them lye close and tight , and the living stones which are built up a spiritual house , to be like the stones of the temple that herod built , all as one stone , whereas , hard upon hard ( as the spaniards proverb is ) will never make a wall. meekness preserves among brethren that unity , which is like the ointment upon the holy head , and the dew upon the holy hill , psal. 133. 1 , 2. in our present state of imperfection there can be no friendship , correspondence or conversation maintain'd without mutual allowances ; we do not yet dwell with angels or spirits of just men made perfect , but with men subject to like passions . now meekness teaches us to consider this , and to allow accordingly , and so distances and strangeness , fewds and quarrels are happily prevented , and the beginnings of them crushed by a timely care . how necessary to true friendship it is to surrender our passions , and to subject them all to the laws of it , was ( perhaps ) intimated by ionathan's delivering to david his sword , and his bow , and his girdle , all his military habiliments , when he entred into a covenant of friendship with him , 1 sam. 18. 3. 4. 3. he enjoys his god ; and that 's most comfortable of all . 't is the quintessence of all happiness , and that without which all our other enjoyments are sapless , and insipid : for this , none are better qualified than those that are arrayed with the ornament of a meek and quiet spirit , which is in the sight of god of great price . 't was when the psalmist had newly conquer'd an unruly passion , and compos'd himself , that he lift up his soul to god , in that pious and pathetical breathing , whom have i in heaven but thee , and there is none upon earth , that i desire in comparison of thee ? psal. 73. 25. we enjoy god when we have the evidences and assurances of his f●vor , the tasts and tokens of his love , when we experience in our selves the communications of his grace , and the continued instances of his image stamped upon us : and this those that are most meek and quiet have usually the greatest degrees of . in our wrath and passion , we give place to the devil , and so provoke god to withdraw from us : nothing grieves the holy spirit of god ( by whom we have fellowship with the father ) more than bitterness , and wrath , and anger , and clamor , and evil speaking , eph. 4. 30 , 31. but to this man doth the god of heaven look with a peculiar regard , even to him that is poor , poor in spirit , ( isa. 66. 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — to him that is quiet , so the syriack ; to him that is meek , so the caldee . the great god over-looks heaven and earth to give a favourable look to the meek and quiet soul. nay , he not only looks at such , but , isa. 57. 15. he dwells with them ; noting a constant intercourse and communion between god and humble souls . his secret is with them ; he gives them more grace , and they that thus dwell in love , dwell in god , and god in them. the waters were dark indeed , but they were quiet , when the spirit of god moved upon them , and out of them produced a beautiful world. this calm and sedate frame , doth very much qualifie and dispose us for the reception and entertainment of divine visits , and sets bounds to the mountain , ( exod. 19. 12. ) on which god is to descend , that no interruption may break in , and chargeth the daughters of ierusalem , by the roes and the hinds of the field ( those sweet , and gentle , and peaceable creatures ) not to stir up or awake our love until he please , cant. 2. 7. some think it was for the quieting and composing of his spirit ( which seems to have been a little ruffled ) that elisha call'd for the minstrel , 2 kings 3. 15. and then the hand of the lord came upon him . never was god more intimate with any meer man , than he was with moses , the meekest of all the men on the earth , and it was requir'd as a needful qualification of the high-priest , who was to draw near to minister , that he should have compassion on the ignorant , and on them that are out of the way , heb. 5. 1 , 2. the meek will be guide in iudgment , with a still small voice which cannot be heard , when the passions are loud and tumultuous . the angry man when he awakes , is still with the devil , contriving some malicious project ; the meek and quiet man , when he awakes is still with god , solacing himself in his favour . return unto thy rest , o my soul , saith david , psal. 116. 7. when v. 6. he had reckon'd himself among the simple , i. e. the mild , innocent , and inoffensive people . return to thy noah , so the word is , ( for noah had his name from rest ) perhaps alluding to the rest which the dove found with noah in the ark , when she could find none any where else . those that are harmless , and galless , and simple as doves , can with comfort return to god as to their rest. it is excellently paraphras'd by mr. patrick , god and thy self ( my soul ) enjoy ; in quiet rest , free'd from thy fears . it is said , psalm 147. 6. that the lord lifteth up the meek ; as far as their meekness reigns , they are lifted up above the stormy region , and fixt in a sphere perpetually calm and serene . they are advanced indeed that are at home in god , and live a life of communion with him , not only in solemn ordinances , but even in the common accidents and occurences of the world. every day is a sabbath-day , a day of holy rest with the meek and quiet soul , that is , one of the days of heaven . as this grace gets ground , the comforts of the holy ghost grow stronger and stronger , according to that precious promise , isa. 29. 19. the meek also shall increase their ioy in the lord , and the poor among men , shall rejoyce in the holy one of israel . 4. it is not in the power of his enemies to disturb and interrupt him in these enjoyments . his peace is not only sweet , but safe and secure : as far as he acts under the law of meekness , it is above the reach of the assaults of those that wish ill to it . he that abides quietly under the shadow of the almighty , shall surely be delivered from the snare of the fowler , psal. 91. 1 , 3. the greatest provocations that men can give would not hurt us , if we did not , by our inordinate and foolish concern , come too near them , and within reach of their canon ; we may therefore thank our selves , if we be damaged ; he that hath learned , with meekness and quietness , to forgive injuries , and pass them by , hath found the best and surest way of baffling and defeating them , nay , it is a kind of innocent revenge . it was an evidence that saul was acted by another spirit , in that when the children of belial despis'd him , and brought him no presents , hoping by that contempt to give a shock to his infant-government , he held his peace , and so neither his soul , nor his crown received any disturbance , 1 sam. 10. 27. shimei , when he cursed david , intended thereby to pour vinegar into his wounds , and to add affliction to the afflicted : but david , by his meekness , preserv'd his peace , and shimei's design was frustrated , so let him curse ; ( 2 sam. 16. 10. ) alas poor creature ! he hurts himself more than david , who , while he keeps his heart from being tinder to those sparks , is no more prejudiced by them , than the moon is by the foolish curr that barks at it . the meek man's prayer is that of david , psal. 61. 2. lead me to the rock that is higher than i : and there i can ( as mr. norris expresses it , ) — smile to see , the shafts of fortune all drop short of me . the meek man is like a ship that rides at anchor , movetur sed non amovetur ; the storm moves it , ( the meek man is not a stock or stone under provocation , ) but doth not remove it from its port. it is a grace that in reference to the temptations of affront and injury , as faith in reference to temptation in general , quencheth the siery darts of the wicked ; it is armor of proof against the spiteful and envenom'd arrows of provocation , and is an impregnable wall to secure the peace of the soul there , where thief cannot break thro' to steal , while the angry man lays all his comforts at the mercy of every wasp that will strike at him . so that , upon the whole matter , it appears , that the ornament of a meek and quiet spirit , is as easie as it is comely . [ 3. ] consider how profitable a meek and quiet spirit is . all people are for what they can get ; 't is that which the busie world is set upon , every one for his gain from his quarter , isa. 56. 11. 't is for this that they break their sleep , and spend their spirits , and raise so great a dust : now it will be hard to convince such , that really there is more to be gotten by meekness and quietness of spirit , than by all this hurry and adoe . they readily believe , that in all labour , there is profit ; but let god himself tell them , in returning and rest shall ye be saved , in quietness and in confidence shall be your strength , they will not take his word for it , but they say , ( as it follows there ) no , for we will flee upon horses , and we will ride upon the swift , isa. 30. 15 , 16. he that came from heaven to bless us , hath entail'd a special blessing upon the grace of meekness , mat. 5. 5. blessed are the meek ; and his saying , they are blessed , makes them so , for those whom he blesseth , are blessed indeed ; blessed , and they shall be blessed . meekness is gainful and profitable . 1. as it is the condition of the promise : the meek are therefore blessed , for they shall inherit the earth . 't is quoted from psal. 37. 11. and is almost the only express promise of temporal good things in all the new testament . not that the meek shall be put off with the earth only , then they would not be truly blessed , but they shall have that as an earnest of something more . some read it , they shall inherit the land ; i. e. the land of canaan , which was not only a type and figure , but to them that believed , a token and pledge of the heavenly inheritance . so that , a double canaan ( as dr. hammond observes ) is thought little enough for the meek man. the same felicity , in a manner , attending him , which we believe of adam , if he had not fallen , a life in paradise , and from thence a transplantation to heaven . — but besides this , meekness is a branch of godliness , which hath more than other branches of it , the promise of the life that now is , 1 tim. 4. 8. they shall inherit the earth ; the sweetest and surest tenure is that by inheritance , which is founded in sonship : that which comes by descent to the heir , the law attributes to the act of god , who hath a special hand in providing for the meek . they are his children , and if children , then heirs . it is not always the largest proportion of this world's goods , that falls to the meek man's share , but whether he hath more less , he hath it by the best title ; not by a common , but a covenant-right : he holds in capite , in christ our head , an honourable tenure . if he hath but a little , he hath it from god's love , and with his blessing , and behold all things are clean and comfortable to him . the wise man hath determined it , prov. 17. 1. better is a dry morsel and quietness therewith , than a house-full of sacrifices with strife : and chap. 15. 17. better is a dinner of herbs where love is , than a stalled ox and hatred therewith . be the commons never so short , he that hath rule over his own spirit , knows how to make the best of them ; how to suck honey out of the rock , and oil out of the f●inty rock , deut. 32. 13. blessed are the meek , for they shall weild the earth ; so old wickleff's translation reads it , ( as i remember 't is quoted in the book of martyrs ) and very significantly . good management contributes more to our comfort , than great possessions . whatever a meek man hath of this earth , he knows how to weild it , to make a right and good use of it , and that 's all in all . quiet souls so far inherit the earth , that they are sure to have as much of it as is good for them ; as much as will serve to bear their charges thro' this world to a better , and who would cover more ? enough is as good as a feast . the promise of god without present possession , is better than possession of the world , without an interest in the promise . 2. as it hath in its own nature a direct tendency to our present benefit and advantage . he that is thus wise , is wise for himself , even in this world , and effectually consults his own interest . 1. meekness hath a good influence upon our health . if envy be the rottenness of the bones , pro. 14. 30. meekness is the preservation of them . as the indulging of inordinate appetites towards those things that are pleasing to the flesh , so the indulging of inordinate passions against those things that are displeasing , do in the effect prejudice and injure the very body which they contend so much for . the excesses and exorbitances of anger , stir up those peccant humors in the body , which kindle and increase wasting and killing diseases , but meekness governs these humors , and so contributes very much to the good temper and constitution of the body . when ahab was sick for naboth's vineyard , meekness would soon have cured him . moses , the meekest of men , not only liv'd to be old , but was then free from the infirmities of age ; his eye was not dim , nor his natural force abated , deut. 34. 7. which may be very much imputed to his meekness , as a means . the days of old age would not be such evil days , if old people did not , by their own frowardness and unquietness , make them worse than otherwise they would be . ungovern'd anger enflames the natural heat , and so begets acute diseases , drys up the radical moisture , and so hastens chronical decays . the body is call'd , the sheath or scabbard of the soul , dan. 7. 15. marg. how often doth an envious fretful soul , like a sharp knife , cut its own sheath , and , as they say of the vipers brood , eat its own way out : all which meekness happily prevents . the quietness of the spirit will help to cool distempering heats , to suppress melancholy vapours ; and this , as other of wisdom's precepts , will be health to the navel , and marrow to the bones ; length of days , and long life , and peace shall they add unto thee , but wrath kills the foolish man , job 5. 2. 2. it hath a good influence upon our wealth , the preservation and increase of it . as in kingdoms , so in families and neighbourhoods ; war begets poverty . many a one hath brought a fair estate to ruine , by giving way to the efforts of an ungovern'd anger , that barbarous idol to which even the children's portions , and the families maintenance are oftentimes sacrificed . contention will as soon cloath a man with rags as sloathfulness ; that therefore which keeps the peace doth not a little befriend the plenty . it was abraham's meek management of his quarrel with lot , that secured both his own and his kinsman's possessions , which otherwise would have been an easie prey to the canaanite and the perizzite that dwelt then in the land , gen. 13. 7 , 8. and isaac , whom i have sometimes thought to be the most quiet and calm of all the patriarchs , and that passed the days of his pilgrimage most silently , raised the greatest estate of any of them , gen. 26. 13. he grew till he became very great : and his son iacob lost nothing at long run , by his meek and quiet carriage towards his uncle laban . revenge is costly ; haman bid largely for it , no less than ten thousand talents of silver , esth. 3. 9. it's better to forgive , and save the charges . mr. dod us'd to say , love is better than law , for love is cheap , but law is chargeable . those tradesmen are commonly observ'd to thrive most , that make the least noise , that with quietness work , and mind their own business , 2 thes. 3. 12. 3. it hath a good influence upon our safety . in the day of the lord's anger , the meek of the earth are most likely to be secured . it may be you shall be hid , so runs the promise , zeph. 2. 3. if any be , you shall , you stand fairest for special protections . meekness approacheth to that innocence which is commonly an effectual security against wrongs and injuries . however , some base and servile spirits may insult over the tame and humble : yet with all persons of honour , it is confessedly a piece of cowardise to set upon an unarm'd unresisting man , that resents not provocation , and is ready to yield to every demand . who is he that will harm you , if you be followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of him that is good , in his goodness , 1 pet. 3. 13. who draws his swor● or cocks his pistol at the harmless silent lamb , while every one is ready to do it , at the furious barking dog ? thus doth the meek man escape many of those perplexing troubles , those woes , and sorrows , and wounds without cause , which he that is passionate , provoking and revengeful , pulls upon his own head. wise men turn away wrath , but a fool 's lips enter into contention , and his mouth calleth for strokes . it is an honour to a man to cease from strife , but every fool will be meddling to his own hurt . an instance of this i remember mr. baxter gives in his book of obedient patience , which was this , that once going along london-streets a hectoring rude fellow justled him ; he went on his way and took no notice of it ; but the same man affronting the next he met in like manner , he drew his sword and demanded satisfaction , and mischief was done . he that would sleep both in a whole skin , and in a whole conscience , must learn rather to forgive injuries , than to revenge them . the two goats that met upon the narrow bridge ( as it is in luther's fable ) were both in danger , should they quarrel , but were both preserv'd by the condescension of one that lay down and let the other go over him . it is the evil of passion that it turns our friends into enemies , but it is the excellency of meekness , that it turns our enemies into friends , which is an effectual way of conquering them . saul , as inveterate an enemy as could be , was more than once melted by david's mildness and meekness , is this thy voice , my son david ? saith he , 1 sam. 24. 16. i have sinned , return my son david , 1 sam. 26. 21. and after that , saul persecuted him no more , chap. 27. 4. the change that iacob's meekness made in esau is no less o●servable , and ( some think ) is remark'd as very strange and surprizing , by an unusual pointing in the hebrew text , upon esau's kissing iacob , gen. 33. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prick over every letter , to put the reader in mind to take special notice of it . in the ordinary dispensations of providence , some tell us * , they have found it remarkably true in times of publick trouble and calamity , it hath commonly fared best with the meek and quiet ; their lot hath been safe and easie , especially if compared with the contrary fate of the turbulent and seditious . whoso is wise and observes these things will understand the loving kindness of the lord to the quiet in the land , against whom we read indeed of plots laid , and deceitful matters devis'd , psal. 35. 20. — 37 , 12 , 14. but those by a kind and over-ruling providence ordinarily baffled and made succesless . thus doth this grace of meekness carry its own recompence along with it , and in keeping of this commandment , as well as after keeping it , there is a great reward , psalm 19. 11. [ 4. ] consider what a preparative it is for something further . it is a very desirable thing to stand compleat in all the will of god , col. 4. 12. to be fitted and furnished for every good work , to be made ready , a people prepared for the lord : a living principle of grace is the best preparation for the whole will of god. grace is establishing to the heart , it is the root of the matter , and a good foundation for the time to come . this grace of meekness is particularly a good preparation , for what lies before us in this world. 1. it makes us fit for any duty . it puts the soul in frame , and keeps it so for all religious exercises . there was no noise of axes and hammers in the building of the temple : those are most fit for temple-service that are most quiet and compos'd . the work of god is best done , when it is done without noise . meekness qualities and disposes us to hear and receive the word : when malice and envy are laid aside , and we are like new-born babes , for innocency and inoffensiveness , then we are most fit to receive the sincere milk of the word , and are most likely to grow thereby , 1 pet. 2. 1 , 2. meekness prepares the soil of the heart , for the seed of the word , as the husbandman opens and breaks the clods of his ground , and makes plain the face thereof , and then casts in the principal wheat , and the appointed barley , isa. 28. 24 , 25. christs ministers are fishers of men , but we seldom fish successfully in these troubled waters . the voice eliphaz heard was ushered in with a profound silence , iob 4. 16. and in slumbrings upon the bed , a quiet place and posture . god openeth the ears of men , and sealeth their instructions , job 33. 15 , 16. prayer is another duty which meekness doth dispose us for the right and acceptable performance of . we do not lift up pure hands in prayer , if they be not without wrath , 1 tim. 2. 8. prayers made in wrath are written in gall , and can never be pleasing to , or prevailing with the god of love and peace . our rule is , first go and be reconciled to thy brother , and then come and offer thy gift , mat. 5. 23 , 24. and if we do not take this method , though we seek god in a due ordinance we do not seek him in the due order . the lord's day is a day of rest , and none are fit for it , but those that are in a quiet frame , whose souls are entred into that present sabbatism , which the gospel hath provided for the people of god , heb. 4. 9. the lord's supper is a gospel-feast of unleavened bread , which must be kept not with the old leaven of wrath , and malice , and wickedness , but with the unleavened bread of sincerity and truth . god made a gracious visit to abraham , gen. 13. 14. after that lot was separated from him , viz. after the strife betwixt him and lot was over , in which he had discovered so much mildness and humility . the more carefully we preserve the communion of saints , the fitter we are for communion with god. it is observable , that the sacrifices which god appointed under the law , were not ravenous beasts , and birds of prey , but calves , and kids , and lambs , and turtle doves , and young pigeons , all of them emblems of meekness , and gentleness , and inoffensiveness , for with such sacrifices god is well pleased . this quietness of spirit contributes very much to the constant steddiness and regularity of a religious conversation . hot and eager spirits that are ready to take fire at every thing , are usually very inconstant in their profession , and of great inconsistency with themselves , like a man in an ague fit , sometimes burning hot , and sometimes shivering for cold ; or like those that gallop in the beginning of their journey , and tire before the end of it ; whereas the meek and quiet christian is still the same , and by keeping to a constant rate rids ground . if you would have one foot of the compasses go even round the circumference , you must be sure to keep the other fixt and quiet in the centre , for your strength is to sit still . 2. it makes us fit for any relation , which god in his providence may call us into . those that are quiet themselves , cannot but be easie to all that are about them , and the nearer any are to us in relation and converse , the more desirable it is that we should be easie to them . relations are various , as superiors , inferiors and equals ; he that is of a meek and quiet spirit , is cut out for any of them . moses was forty years a courtier in aegypt , forty years a servant in midian , and forty years a king in ieshrun , and his meekness qualified him for each of these posts , and still he held fast his integrity . there are various duties requisite , according as the relation is , and various graces to be exercised , but this of meekness is the golden thread that must run thro' all . if man be a sociable creature , the more he hath of humanity , the more fit he is for society . meekness would greatly help to preserve the wisdom and due authority of superiors , the obedience and due subjection of inferiors , and the love and mutual kindness and serviceableness of equals . a calm and quiet spirit receives the comfort of the relation most thankfully , studies the duty of the relation most carefully , and bears the inconvenience of the relation ( for there is no unmixed comfort under the sun ) most chearfully and easily . i have heard of a married couple , who , tho' they were both naturally of a hot and hasty temper , yet lived very comfortably in that relation by observing an agreement made between themselves , never to be both angry together ; an excellent law of meekness it is , which if faithfully liv'd up to , would prevent many of those breaches among relations , which occasion so much guilt and grief , and are seldom heal'd without a scar. 't was part of the good advice given by a pious and ingenious father , to his children newly entred into the conjugal relation , doth one speak fire ? 'tother with water come ; is one provok'd ? be 'tother soft or dumb . and thus one wise , both happy . but where wrath and anger are indulged , all relations are embittered , those that should be helps meet , become as thorns in our eyes , and goads in our sides . two indeed are better than one , and yet it is better to dwell alone in the wilderness , than with a contentious and angry relation , who is like a continual dropping in a very rainy day , pro. 21. 19. — 27. 15. some of the hebrew criticks have noted , that if you take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the lord , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 husband and wife ; there remains nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire , fire . — it is so in other relations . 3. it makes us fit for any condition , according as the wise god shall please to dispose of us . those that through grace are enabled to compose and quiet themselves , are fit to live in this world , where we meet with so much every day to discompose and disquiet us . in general , whether the outward condition be prosperous or adverse , whether the world smile or frown upon us , a meek and quiet spirit is neither lifted up with the one , nor cast down with the other , but still in the same poise : in prosperity humble and condescending , the estate rising , but the mind not rising with it ; in adversity encourag'd and chear'd up , cast down , but not in despair ; in both even , like a dye , throw it which way you will it lights on a square side . st. paul that had learn'd in every estate to be content , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , satisfied within himself , knew how to be abased , and knew how to abound , every where , and in all things he was instructed both to be full and to be hungry , both to abound and to suffer need , phil. 4. 11 , 12. changes without , made none within . it is a temper which , as far as it hath the ascendant in the soul , makes every burthen sit light , by bringing the mind to the condition , when the condition is not in every thing brought to the mind . prosperity and adversity have each of them their particular temptation to peevishness and frowardness , the former by making men imperious , the latter by making men impatient ; against the assaults of each of these temptations , the grace of meekness will stand upon the guard. being to pass thro' this world by honour and dishonour , by evil report , and good report ; that is , thro'a great variety of conditions and treatments , we have need of that long-suffering and kindness , and love unfeigned , which will be armour of righteousness , on the right hand and on the left . i refer you to that scripture , 2 cor. 6. 6 , 7 , 8. meekness and quietness will fortifie the soul on each hand , and suit it to the several entertainments which the world gives us , like a skilful pilot , that which point of the compass soever the wind blows from , will shift his sails accordingly , and knows either how to get forward , and weather his point with it , or however to lye by without damage . it is the continual easiness of a quiet temper to make the best of that which is . 4. it makes us fit for a day of persecution . if tribulation and affliction arise because of the word ( which is no foreign supposition ) the meek and quiet spirit is arm'd for it , so as to preserve its peace and purity at such a time , which are our two great concernments , that we may neither torment our selves with a base fear , nor pollute our selves with a base compliance . we use to say , we will give any thing for a quiet life , i say , any thing but a quiet conscience , which will be best secur'd under the shield of a meek and quiet spirit , which doth not render railing for railing , 1 pet. 3. 9. nor aggravate the threatned trouble , or respresent it to it self in its most formidable colours , but has learn'd to put a but upon the power of the * new enraged enemies ; they can but kill the body , and to witness the most righteous testimony with meekness and fear , 1 pet. 3. 15. like our master , who when he suffered , threatned not , but committed himself to him that judgeth righteously , 1 pet. 2. 23. suffering-saints , ( as the suffering-jesus ) are compar'd to sheep , isa. 53. 7. rom. 8. 36. ) as sheep dumb before the shearer , nay , dumb before the butcher . the meek and quiet christian , if duly call'd do it , can tamely part , not only with the wool , but with the blood ; not only with the estate , but with the life , and even then rejoyce with joy unspeakable and full of glory . angry froward . people in a day of rebuke , are apt to pull crosses upon themselves by needless provocations , or to murmur , and complain , and fly in the face of instruments , and give unbecoming language , contrary to the laws of our holy religion , and the example of our master , and so do more hurt than good by their suffering . whenever we have the honour to be persecuted for righteousness-sake , our great care must be to glorifie god , and to adorn our profession ( which is done most effectually by meekness and mildness under the hardest censures , and the most cruel usage . ) so manifesting that we are indeed under the power and influence of that holy religion , which we think it worth our while to suffer for . 5. it makes us fit for death and eternity . the grave is a quiet place , there the wicked cease from troubling , job 3. 17. those that were most troublesom are there bound to the peace ; and their hatred and envy ( those great make-bates ) are there perished , eccles. 9. 6. whether we will or no , in the grave we shall lye still and be quiet , job 3. 13. what a great change them must it needs be to unquiet , angry and litigious people , and what a mighty shock will that sudden forced rest give them after such a violent rapid motion ! it is therefore our wisdom to compose our selves for the grave , to prepare our selves for it , by adapting and accommodating our selves to that which is likely to be our long home ; this is dying daily ; quieting our selves , for death will shortly quiet us . the meek and quiet soul is at death let into that rest , which it hath been so much labouring after , and how ●●welcome must that needs be ? — thoughts of death and the grave are very agreeable to those who love to be quiet , for then and there , they shall enter into peace , and rest in their beds , isa. 57. 2. after death we expect the judgment , than which , nothing is more dreadful to them that are contentious , rom. 2. 8. the coming of the master brings terror along with it , to those that smite their fellow-servants , luke 12. 45 , 46. but those that are meek and quiet are likely to have their plea ready , their accounts stated , and whenever it comes , it will be no surprize to them : to those whose moderation is known to all men , it will be no ungrateful news , to hear that the lord is at hand , phil. 4. 5. it is therefore prescrib'd as that which ought to be our constant care , that whenever our master comes , we may be found of him in peace , 2 pet. 3. 14. i. e. in a peaceable temper . blessed is that servant , whom his lord when he comes shall find in such a frame . a good man ( saith the late excellent a. b. tillotson , in his preface to his book of family religion ) would be loth to be taken out of the world reeking hot from a sharp contention with a perverse adversary ; and not a little out of countenance to find himself in this temper translated into the calm and peaceable regions of the blessed , where nothing but perfect charity and good-will reigns for ever . heaven for certain is a quiet place , and none are fit for it but quiet people . the heavenly canaan , that land of peac● , would be no heaven to those that delight in war ; turbulent and unquiet people would be out of their element , like a fish upon dry ground , in those calm regions . they are the sheep of christ , such as are patient and inoffensive , that are called to inherit the kingdom ; without are dogs that bite and devour , rev. 22. 15. they are the wings of a dove , not those of a hawk or eagle that david would fly upon to his desired rest , psal. 55. 6. now lay all this together , and then consider , whether there be not a real excellency in this meekness and quietness of spirit , which doth highly recommend it to all that love either god , or themselves , or have any sensible regard to their own comfort , either in this world , or in that to come . chap. iii. the application . and now , first , have we not reason to lament the want of the ornament of a meek and quiet spirit , among those that profess religion , and especially in our own bosoms ? if this be christianity , the lord help us ! how little is there of the thing , even among those that make great pretensions to the name ? surely , ( as one said in another case ) aut hoc non evangelium , aut hi non evangelici : either this is not gospel , or these are not gospel-professors . and , o how hare and uncomly doth profession appear , for want of this adorning ! when the israelities had stript themselves of their ornaments to furnish up a golden calf , it is said , they were made naked to their shame , exod. 32. 25. how naked are we ( like adam when he had sinn'd ) for want of this ornament , 't is well if it were to the shame of true repentance , for there 's reason enough for it . i am not teaching you to judge and censure others in this matter , there is but too much of that to be found among us ; we are quick-sighted enough to spy faults in others , the transports of whose passions , we should interpret favourably . but we have all cause more or less to condemn our selves , and confess guilt in this matter . in many things we all offend , and perhaps in this , as much as in any , coming short of the law of meekness and quietness . we are called christians , and it is our priviledge and honour that we are so : we name the name of the meek and lowly jesus , but how few are acted by his spirit , or conform'd to his example ? it is a shame that any occasion should be given to charge it upon professors , who in other things are most strict and sober , that in this they are most faulty ; and that many who pretend to conscience and devotion should indulge themselves in a peevish , froward and morose temper and conversation , to the great reproach of that worthy name by which we are called . may we not say , as that mahometan did when a christian prince had per●idiously broke his league with him , o iesus , are these thy christians ? it is the manifest design of our holy and excellent religion to smooth , and soften , and sweeten our tempers , and to work off the ruggedness and unevenness of them ; is it not a wretched thing therefore , that any who profess it , should be sowr'd , and embitter'd , and less conversable and fit for humane society , than other people ? he was look'd upon as a very good man in his day , and not without cause , who yet had such an unhappy temper , and was sometimes so transported with passion , that his friend would say of him , he had grace enough for ten men , and yet not enough for himself . all the disciples of jesus christ , even those of the first three , do not know what manner of spirit they are of , luke 9. 35. so apt are we to deceive our selves , especially when these exorbitances shrowd themselves under the specious and plausible pretence of zeal for god and religion . but yet the fault is not to be laid upon the profession , or the strictness and singularity of that in other things that are praise-worthy ; nor may we think the worse of christianity for any such blemishes : we know very well , that the wisdom that is from above is peaceable , and gentle , and easie to be entreated , and all that 's sweet , and aimable , and endearing , tho' she is not herein justified of all that call themselves her children . but the blame must be laid upon the corruption and folly of the professors themselves , who are not so perfectly deliver'd into the mold of christianity as they should , but neglect their ornament , and prostitute their honour , and suffer the authority of their graces to be trampled upon , they let fire go out of the rod of their branches , which devour their fruit ; so that there is no meekness as a strong rod , to be a scepter to rule in the soul , which is a lamentation , and shall be for a lamentation , ( i refer you to that complaint , ezek. 19. 14. ) something resembling the woful degeneracy of the angels that sinn●d , of whom it is said , iude 6. that they kept not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s●●tm principatum . so the vulgar : might it not be read , the government of themselves , they lost the command they should have had over their inferior faculties , and suffered them to get head . and is it not much like this , when those pretend to the dignity , who have lost the dominion of a religious profession , having no rule over their own spirits . and yet , blessed be god! even in this corrupt and degenerate world , there are many who appear in the excellent ornament of a meek and quiet spirit ; and some whose natural temper is hasty and cholerick , as 't is said calvin's was , yet have been enabled by the power of divine grace to shew in a good conversation , their works with meekness and wisdom . it is not so impracticable , as some imagine it , to subdue these passions , and to preserve the peace of the soul , even in a stormy day . but that we may each of us judge our selves , and find matter for repentance herein , i shall only mention those instances of irregular deportment towards our particular relations , which evidence the want of meekness and quietness of spirit . 1. superiors are commonly very apt to chide , and that 's for want of meekness . it 's spoken to the praise of him , who is the great ruler of this perverse and rebellious world , that he will not always chide , psa. 103. 9 : but how many little rulers are there of families and petty societies , that herein are very unlike him , for they are always chiding ? upon every little default they are put into a flame , and transported beyond due bounds : easily provok'd , either for no cause at all , or for very small cause ; greatly provok'd , and very outragious , and unreasonable when they are provok'd . their carriage fiery and hasty ; their language scurrilous and undecent ; they care not what they say , nor what they do , nor who they fall foul upon , such sons of belial , that a man cannot speak to them , 1 sam. 25. 17. one had as good meet a bear robb'd of her whelps , as meet them. here wants meekness . husbands should not be bitter against their wives , col. 3. 19. parents should not provoke their children , eph. 6. 4. masters must forbear threatning , eph. 6. 9. these are the rules , but how few are rul'd by them ? the undue and intemperate passion of superiors , goes under the umbrage and excuse of necessary strictness , and the maintaining of authority , and the education and controul of children and servants : but surely every little faileur needs not be animadverted upon , but rather should be passed by ; or if the fault must needs be reproved and corrected , may it not be done without such a heat ? what nee●s so much noise and clamor , and all this adoe ? is this the product of a meek and quiet spirit ? is this the best badge of your authority you have to put on ? and are these the ensigns of your honour ? is there no other way of making your inferiors know their place , but by putting them among the dogs of your flock , and threatning them as such ? not that i am against government and good order in families , and such reproofs as are necessary to the support and preservation of that , and those so sharpned , as some tempers require and call for . but while you are governing others , pray learn to govern your selves , and do not disorder your own souls under pretence of keeping order in your families : for tho' you your selves may not be aware of it , yet it is certain , that by those indications of your displeasure , which transgress the laws of meekness , you do but render your selves contemptible , and ridiculous , and rather prostitute than preserve your authority . tho' your children dare not tell you so , yet perhaps they cannot but think that you are 〈◊〉 very unfit to command them who are so very unable to command your selves . time was when you were your selves children , and scholars , and perhaps servants and apprentices , and so ( if you will but allow your selves the liberty of reflection ) you cannot but know the heart of an inferior , ( exod. 23. 9. ) and should therefore treat those that are now under you , as you your selves then wish'd to be treated . a due expression of displeasure , so much as is necessary to the amendment of what is amiss , will very well consist with meekness and quietness . and your gravity and awful composedness therein will contribute very much to the preserving of your authority , and will command respect abundantly more than your noise and chiding . masters of families ( and masters of schools too ) have need , in this matter , to behave themselves wisely , psal. 101. 2. so as to avoid the two extreams , that of eli's foolish indulgence on the one hand , 1 sam. 2. 23 , 24. and that of saul's brutish rage , on the other hand , 1 sam. 20. 30 , 33. and for the hitting of this golden mean , wisdom is profitable to direct . 2. inferiors are commonly very apt to complain . if every thing be not just to their mind , they are freting , and vexing , and their hearts are hot within them ; they are uneasie in their place and station , finding fault with every thing that is said or done to them . here wants a quiet spirit , which would reconcile us to the post we are in , and to all the difficulties of it , and would make the best of the present state , tho' it be attended with many inconveniencies . those unquiet people , whom the apostle iude in his epistle compares to raging waves of the sea , and wandring stars , ver . 13. were murmurers and complainers , ver . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blamers of their lot. — so the word signifies . 't is an instance of unquietness to be ever and anon quarrelling with our allotment . those wives wanted a meek and quiet spirit , that cover'd the altar of the lord with tears , mal. 2. 13. not tears of repentance for sin , but tears of vexation , at the disappointments they met with in their outward condition . hannab's meekness and quietness was in some degree wanting , when she fretted , and wept , and would not eat , 1 sam. 1. 7. but prayer compos'd her spirit , and set here to rights , v. 18. her countenance was no more sad . it was the unquietness of the spirit of the elder brother , in the parable , that quarrel'd so unreasonably with the father for receiving and entertaining the penitent prodigal , luke 15. 19. for those that are given to be uneasie , will never want something or other to complain of . it is true ( tho' not so readily apprehended ) that the sullenness , and murmuring , and silent frets of children and servants is as great a transgression of the law of meekness , as the more open , noisie and avowed passions of their parents and masters . we find the king's chamberlains wroth with the king , esth. 2. 21. and cain's quarrel with god himself , for accepting of abel , was interpreted anger at god , gen. 4. 6. why art thou wroth , and why is thy countenance fallen ? the sowr looks of inferiors , are as certain an indication of anger resting in the bosom , as the big looks of superiors ; and how many such instances of discontent there have been , especially under a continual cross , our own consciences may perhaps tell us . it is the want of meekness only , that makes those whom divine providence hath put under the yoke , children of belial , that is , impatient of the yoke . 3. equals are commonly very apt to clash and contend . it is for want of meekness that there are in the church so many pulpit and paper-quarrels , such strifes of words , and perverse disputings : that there are in the state such factions and parties , and between them such animosities and heart-burnings ; that there are in neighbourhoods such strifes , and brawls , and vexatious law-suits , or such distances , and estrangements , and shiness one of another : that there are in families envies , and quarrels among the children and servants , crossing , and thwarting , and finding fault one with another : and that brethren that dwell together , do not as they should dwell together in unity . it is for want of meekness that we are so impatient of contradiction in our opinions , desires and designs , that we must have our own saying , right or wrong , and every thing our own way : that we are so impatient of competitors , not enduring that any should stand in our light , or share in that work or honour , which we would engross to our selves : that we are so impatient of contempt , so quick in our apprehension and resentment of the least slight or affront , and so pregnant in our fancy of injuries , where really there are none , or none intended . they are not only loud and profess'd contentions , that evidence a want of meekness , but also those silent alienations in affection and conversation , which make a less noise , little piques and prejudices conceived , which men are themselves so ashamed of , that they will not own them ; those shew the spirit disturb'd , and wanting the ornament of meekness . in a word ; the wilful doing any thing to disquiet others , slandering , backbiting , whispering , tale-bearing , or the like , is too plain an evidence , that we are not our selves rightly disposed to be quiet . and now , may we not all remember our faults this day ? and instead of condemning others , tho' never so faulty , should we not each of us bewail it before the lord , that we have been so little acted by this excellent spirit , and repent of all that which we have at any time said or done , contrary to the law of meekness , and from under the direction and influence of it ? instead of going about to extenuate and excuse our sinful passions , let us rather aggravate them , and lay load upon our selves for them ; so foolish have i been and ignorant , and so like a beast , as the psalmist speaks , when he is recovering himself from an intemperate heat , psal. 73. 22. think how often we have appear'd before god and the world , without our ornament , without our livery , to our shame . god kept account of the particular instances of the unquietness of israel : they have tempted me ( saith he ) now these ten times , numb . 14. 22. conscience is god's register that records all our miscarriages : even what we say and do in our haste , is not so quick as to escape its observation : let us therefore be often opening that book now , for our conviction and humiliation , or else it will be opened shortly to our confusion and condemnation . but if we would judge our selves , we should not be judged of the lord. may we not all say , as ioseph's brethren did , ( and perhaps some are , as they were , in a special manner call'd to say it , by humbling providences ) we are verily guilty concerning our brother , gen. 42. 21. such a time , in such a company , upon such an occasion , i wanted meekness , and was unquiet ; my spirit was provok'd , and i spake unadvisedly with my lips , and now i remember it against my self . nay , have not i lived a life of unquietness , in the family , in the neighbourhood , always in the fire of contention , as in my element , and breathing threatnings ? and by so doing , have not i dishonour'd my god , discredited my profession , disturbed my own soul , grieved the blessed spirit , and been to many , an occasion of sin ? and for all this , ought not i to be greatly humbled and ashamed ? before we can put on the ornament of a meek and quiet spirit , we must first wash in the laver of true repentance , not only for our gross and open extravagancies of passion , but for all our neglects and omissions of the duties of meekness . secondly , have we not reason to labour and endeavour , since there is such a vertue , there is such a praise , to attain these things ? should we not lay out our selves to the utmost , for this ornament of a meek and quiet spirit ? for your direction in this endeavour , ( if you be indeed willing to be directed ) i shall briefly lay before you , 1. some scripture precepts of meekness . 2. some patterns of it . 3. some particular instances , in which we have special need of it . 4. some good principles that we should abide by . and , 5. some good practices that we should abound in , in order to our growth in this grace of meekness . and in opening these things , we will endeavour to keep close to the law and to the testimony . sect . i. some scripture precepts of meekness . if we lay the word of god before us for our rule , and will be rul'd by it , we shall find the command of god making meekness and quietness to be as much our duty , as it is our ornament . we are there told it as the will of god ; 1. that we must seek meekness . this command we have , zeph. 2. 3. and ( which is especially observable ) it is directed to the meek of the earth : seek ye the lord , all ye meek of the earth : — seek meekness . tho' they were meek , and were pronounced so by him that searcheth the heart , yet they must seek meekness , which teacheth us , that those who have much of this grace , have still need of more , and must desire and endeavour after more ; si dixisti , sufficit , periisti . he that sits down content with the grace he hath , and is not pressing forwards towards perfection , and striving to grow in grace , to get the habits of it more strengthened and confirm'd , and the actings of it more quickned and invigorated , it is to be fear'd hath no true grace at all ; but tho' he sit never so high , and never so easie in his own opinion , yet sits down short of heaven . where there 's life , one way or other there will be growth , till we come to the perfect man. job 17. 9. he that hath clean hands will be stronger and stronger . paul was a man of great attainments in grace , and yet we find him forgetting the things that are behind , and reaching forth to those that are before , phi. 3. 13 , 14. those who took joyfully the spoiling of their goods , are yet told that they had need of patience , heb. 10. 34 , 36. thus the meek of the earth ( who being on the earth , are in a state of infirmity and imperfection , of trial and temptation ) have still need of meekness , that is , they must learn to be yet more calm and compos'd , more steddy , and even , and regular in the government of their passions , and in the managery of their whole conversation . they who have silenc'd all angry words , must learn to suppress the very first risings and motions of angry thoughts . it is observable , when the meek of the earth , are especially concern'd to seek meekness , even then when the decree is ready to bring forth , v. 2. when the day of the lord's anger hastens on , when the times are bad , and desolating judgments are breaking in , then we have occasion for all the meekness we have , and all we can get , and all little enough . meekness towards god , the author , and towards men , the instruments of our trouble : meekness to bear the trial , and to bear our testimony in the trial. there is sometimes an hour of temptation , rev. 3. 10. a critical day , when the exercise of meekness is the work of the day ; sometimes the children of men are more than ordinary provoking , and then the children of god have more than ordinary need of meekness . when god is justly angry , and men are unjustly angry , when our mothers children are angry with us , and our father angry too , there 's anger enough stirring , and then , blessed are the meek , that are careful to keep possession of their souls , when they can keep possession of nothing else ; whose hearts are fixed , and quiet in shaking and unquiet times . now the way prescribed for the attainment of meekness is to seek it . ask it of god , pray for it , 't is a fruit of the spirit , 't is given by the god of all grace , and to him we must go for it . it is a branch of that wisdom , which he that lacketh must ask of god , and it shall be given him , jam. 1. 5. the god we address to is call'd , the god of patience and consolation , rom. 15. 5. and he is therefore the god of consolation , because the god of patience ( for the more patient we are , the more we are comforted under our afflictions ) and as such we must eye him , when we come to him for grace to make us like-minded , that is , meek and loving one towards another , which is the errand the apostle there comes upon , to the throne of grace . god's people are , and should be a generation of seekers , that covet the best gifts , and make their court to the best giver ; who never said to the wrestling seed of iacob , seek in vain , but hath given us an assurance firm enough for us to build upon , and rich enough for us to encourage our selves with , seek and ye shall find . what would we more ? seek meekness , and ye shall find it . the promise annexed is very encouraging to the meek of the earth , that seek meekess ; it may be you shall be hid in the day of the lord's anger . tho' it be but a promise with an [ it may be , ] yet it ministers abundance of comfort : god's probabilities , are better than the worlds certainties : and the meek ones of the earth , that hope in his mercy , and can venture their all upon an intimation of his good-will , shall find to their comfort , that when god brings a flood upon the world of the ungodly , he hath an ark for all his noahs , his resting quiet people , in which they shall be hid , it may be from the c●lamity it self , however from the sting and malignity of it , hid ( as luther said ) either in heaven or under heaven , either in the possession , or under the protection of heaven . see psal. 91. 1 , 2. 2. we must put on meekness . this precept we have , col. 3. 12. put on therefore ( as the elect of god , holy and beloved ) — meekness . it is one of the members of the new man , which , according to the obligations we lye under from our baptism , we must put on . put it on as armour , to keep provocations from the heart , and so to defend the vitals . they that have try'd it will say , it is armour of proof ; when you are putting on the whole armour of god , do not forget this . put it on as attire , as your necessary cloathing , which you cannot go without ; look upon your selves as ungirt , undrest , unblest without it . put it on as a livery-garment , by which you may be known to be the disciples of the meek , and humble , and patient jesus , and to belong to that peaceable family . put it on as an ornament , as a robe , and a diadem , by which you may be both beautified and dignified in the eyes of others . put it on as the elect of god , holy and beloved , because you are so in profession ; and that you may approve yourselves so in truth and reality , be cloath'd with meekness . as the elect of god , a choice people , a chosen people , whom god hath set apart for himself , from the rest of the world ; as holy , fanctified to god , sanctified by him ; study these graces , which put such a lustre upon holiness , and recommend it to those that are without . as beloved , beloved of god , beloved of man , beloved of your ministers ; for loves sake put on meekness . what winning perswasive rhetorick is here ? enough ( one would think ) to smooth the roughest soul , and to soften and sweeten the most obstinate heart ! meekness is a grace of the spirits working , a garment of his preparing , but we must put it on , i. e. must lay our souls under the commanding power and influence of it . put it on , not as a loose outer garment , to be p●t off in hot weather , but let it cleave to us , as the girdle cleaves to a man's loyns ; so put it on , as to reckon our selves naked , to our shame , without it . 3. we must follow after meekness . — this precept we have , 1 tim. 6. 11. meekness is there put in opposition to those foolish and hurts●● lusts , which timothy must flee from . thou , o man of god , flee these things , and follow after righteousness , godliness , faith , love , patience , meekness : see what good company it is rank'd with . every christian is in a sense a man of god , ( tho' timothy is call'd so as a minister ) and those that belong to god are concern'd to be and do so , as to recommend themselves to him , and his religion to the world , therefore let the men of god follow after meekness . the occasions and provocations of anger often set our meekness at a distance from us , and we have it to seek then when we have most need of it ; but we must follow after it , and not be taken off from the pursuit , by any diversion whatsoever . while others are ingenious and industrious enough in following after malice and revenge , projecting and prosecuting angry designs , be you as wise and diligent to preserve the peace , both within doors and without . — following meekness , bespeaks a sincere desire , and a serious endeavour to get the mastery of our passion , and to check , and govern , and moderate all the motions of it . tho' we cannot fully attain this mastery , yet we must follow after it and aim at it . follow meekness , that is , as much as in you lies live peaceably with all men , endeavouring to keep the unity of the spirit ; we can but make one side of the bargain , if others will quarrel , yet let us be peaceable ; if others will strike the fire , that 's their fault , let not us be as tinder to it . 4. we must shew all meekness unto all men. this is one of the subjects which paul directs a young minister to preach upon , tit. 3. 2. put them in mind to shew all meekness . — it is that which we have need to be often minded of . meekness is there opposed to brawling and clamour , which is the fruit and product of our own anger , and the cause and provocation of the anger of others . observe , it is all meekness , that is here recommended to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — all kinds of meekness , bearing meekness , and forbearing meekness , qualifying meekness , condescending meekness , forgiving meekness ; the meekness that endears our friends , and that which reconcil●s our enemies ; the meekness of authority over inferiors ; the meekness of obedience to superiors , and the meekness of wisdom towards all . all meekness is meekness in all relations , in reference to all injuries , all sorts of provocation , meekness in all the branches and instances of it : in this piece of our obedience , we must be universal . observe further , we must not only have meekness , all meekness , but we must shew it , by drawing out this grace into exercise , as there is occasion : in our words , in our looks , in our actions , in every thing that falls under the observation of men , we must manifest that we have indeed a regard to the law of meekness , and that we make conscience what we say and do , when we are provok'd . we must not only have the law of love written in our hearts , but in our tongues too , we must have the law of kindness , pro. 31. 26. and thus the tree is known by its fruits . this light must shine , that others may see the good works of it , and hear the good words of it too , not to glorifie us , but to glorifie our father , mat. 15. 16. we should study to appear in all our converse , so mild , and gentle , and peaceable , that all that see us may witness for us , that we are of the meek of the earth . we must not only be moderate , but let our moderation be known , phil. 4. 5. he that is in this respect a wise man , let him shew it in the meekness of wisdom , iam. 3. 13. what are good cloaths worth , if they be not worn ? why hath the servant a fine livery given him , but to shew it for the honour of his master , and of the family he belongs to ? how can we say we are meek , if we do not shew it ? the shewing of our meekness will beautifie our p●ofession , and will adorn the doctrine of god our saviour , and may have a very good influence upon others , who cannot but be in love with such an excellent grace , when thus , like the ointment of the right hand , it betrayeth it self , and the house is filled with the odor of it . again , this meekness must be thus shew'd unto all men , foes as well as friends , those without , as those within , all that we have any thing to do with . we must shew our meekness not only to those above us , that we stand in awe of , but to those below us , that we have an authority over . the poor indeed useth intreaties , but whatever is the practice , it is not the priviledge of the rich to answer roughly , prov. 18. 23. we must shew our meekness not only to the good and gentle , but also to the froward , for this is thank-worthy , 1 pet. 2. 18 , 19. our meekness must be as extensive as our love , so exceeding broad is this commandment , all meekness to all men. we must shew this meekness most , to those with whom we do most converse . there are some , that when they are in company with strangers , appear very mild and good humored , their behaviour is plausible enough , and complaisant , but in their families they are peevish , and froward , and ill-natured , and those about them scarce know how to speak to them ; this shews that the fear of man gives greater check to their passions , than the fear of god. our rule is to be meek towards all , even to the brute creatures , over whom we are lords , but must no● be tyrants ; a good man is merciful to his beast . observe the reason which the apostle there gives , why we should shew all meekness towards all men , for we our selves also were sometime foolish , verse 3. time was when perhaps we were as bad as the worst of those we are now angry at , and if now it be better with us , we are purely beholden to the free grace of god in christ , that made the difference : and shall we be harsh to our brethren , who have found god so kind to us ? hath god forgiven us that great debt , and pass'd by so many wilful provocations , and shall we be extream to mark what is done amiss against us , and make the worst of every slip and oversight ? the great gospel argument for mutual forbearance and forgiveness is , that god for christ's sake hath forgiven us , col. 3. 13. it may be of use also for the qualifying of our anger at our inferiors , to remember not only our former sinfulness against god in our unconverted state , but our former infirmities in the age and state of inferiors ; were not we our selves sometimes foolish ? our children are careless , and playful , and froward , and scarce governable , and were not we our selves so when we were of their age ? and if we have now put away childish things , yet they have not . — , children may be brought up in the nurture and admonition of the lord , without being provoked to wrath . 5. we must study to be quiet , 1 thes. 4. 11. that is , study not to disturb others , nor to be your selves disturbed by others ; those are quiet that are not apt either to give or take offence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be ambitious of this , as the greatest honour , to be quiet : so the word signifies . the most of men are ambitious of the honour of great business , and power , and preferment ; they covet it , they court it , they compass sea and land to obtain it ; but the ambition of a christian should be carryed out towards quietness , we should reckon that the happiest post , and desire it accordingly , which lies most out of the road of provocation . i cannot avoid mentioning , for the illustration of this , that most excellent poem of my lord hale , ( the sense of which is borrowed from a heathen . ) let him that will ascend the toterring seat of courtly grandeur , and become as great , as are his mounting wishes , as for me let sweet repose and rest my portion be . — let my age , slide gently by , not over●hwart the stage of publick action , unheard , unseen , and unconcern'd as if i ne're had been . this is studying to be quiet . subdue and keep under all those disorderly passions , which tend to the muddying and clouding of the soul. compose your selves to this holy rest ; put your selves in a posture to invite this blessed sleep , which god gives to his beloved . take pains as students in arts and sciences do , to understand the mystery of this grace . i call it a mystery , because st. paul , who was so well versed in the deep things of god , speaks of this as a mystery , phil. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am instructed as in a mystery , both to be ●ull and to be hungry , both to abound and to suffer need , that is , in one word , to be quiet : — to study the art of quietness , is to take pains with our selves , to work upon our own hearts , the principles , rules and laws of meekness ; and to furnish our selves with such considerations as tend to the quieting of the spirit , in the midst of the greatest provocations . others are studying to disquiet us , the more need we have to study how to quiet our selves , by a careful watching against all that which is ruffling and discomposing . christians should above all studies , study to be quiet , and labour to be acted by an even spirit , under all the unevennesses of providence , and remember that one good word , which sir william temple tells us the then prince of orange ( now k. william ) said he learnt from the master of his ship , who in a storm was calling to the steersman with this word , steddy , steddy ; let but the hand be steddy , and the heart quiet , and then , though our passage be rough , we may make a shift to weather the point , and get safe to the harbour . sect . ii. some scripture patterns of meekness and quietness of spirit . good examples help very much to illustrate and enforce good rules , bringing them closer to particular cases , and shewing them to be practicable . precedents are of great use in the law. if we would be found walking in the same spirit , and walking in the same steps , with those that are gone before us to glory , this is the spirit we must be acted by , and these are the steps we must walk in : this is the way of good men for wise men to walk in . let us go forth then by the footsteps of the flock , and set our selves to follow them , who through faith and patience inherit the promises . we are compassed about with a great cloud of witnesses , that will bear their testimony to the comfort of meekness , and upon trial recommend it to us ; but we shall single out only some few out of the scripture . 1. abraham was a pattern of meekness , and he was the father of the faithful . the apostle here in the verse but one before the text , proposeth sarah for an example to women , particularly an example of meekness in an inferior relation ; she obeyed abraham , and ( in token of the respect due to a husband ) she called him lord. now abraham is a pattern of the same grace in a superior . he that was famous for faith , was famous for meekness ; for the more we have of faith towards god , the more we shall have of meekness towards all men. — how meek was abraham , when there happened a strife betwixt his herdsmen and lot's , which , had it proceeded , might have been of ill consequence , for the canaanite and the perizzite dwelled then in the land , but it was seasonably taken up by the prudence of abraham , gen. 13. 8. let there be no strife , i pray thee : tho' he might command the peace , yet for love's sake he rather beseecheth . every word hath an air of meekness , and a tendency to keep the peace . and when the expedient , pitch'd upon for the prevention of strife , was their parting from each other , tho' let was the iunior , yet abraham , for peace-sake quitted his right , and gave lot the choice , ver . 9. and the gracious visit which god gave him thereupon , v. 14. was an abundant recompence for his mildness and condescension . another instance of abraham's meekness , we have in his carriage towards sarah , when she quarrel'd with him so unreasonably about her maid , angry at that which she her self had the doing of , gen. 16. 5 , 6. my wrong be upon thee ; — the lord judge between me and thee . abraham might soon have replied , you may e'ne thank your self , it was your own contrivance ; but laying aside the present provocation , he abides by one of the original rules of the relation , behold thy maid is in thy hand . he did not answer passion with passion , that would have put all into a flame presently ; but he answered passion with meekness , and so all was quiet . another instance of abraham's meekness , we have in the transactions between him and abimelech his neighbour , gen. 21. 24 , 25. he first enters into a covenant of friendship with him , which was confirm'd by an oath , and then ( not reproacheth him , but ) reproveth him for a wrong that his servants had done him about a well of water , which gives us this rule of meekness , not to break friendship for a small matter of difference : such and such occasions there are , which they that are disposed to it , might quarrel about , but what is that between me and thee ? if meekness rule , matters in variance may be fairly reasoned and adjusted without violation or infringment of friendship . this is the example of that great patriarch . the future happiness of the saints is represented as the bosom of abraham , luke 16. 23. a quiet state. those that hope to lye in the bosom of abraham shortly , must tread in the steps of abraham now , whose children we are , as long as we thus do well , and who ( as maimonides expresseth it ) is the father of all that are gathered under the wings of the divine majesty . 2. moses was a pattern of meekness , it was his master grace , that in which , more than in any other , he excell'd . this testimony the holy ghost gives of him , numb . 12. 3. that the man moses was very meek , above all the men which were upon the face of the earth . this character of him comes in there in a parenthesis , ( probably inserted by the same inspired pen , that wrote the last chapter of deuteronomy ) upon occasion of an affront he receiv'd from those of his own house ; which intimates , that his quiet and patient bearing of that , was , of all other , the greatest proof and instance of his meekness . those can bear any provocation , that can bear it from their near relations . the meekness of moses , as the patience of iob , was try'd on all hands . armour of proof shall be sure to be shot at . it should seem that his wife was none of the best humour'd women ; for what a passion was she in , about the circumcising of her son , when she reproach'd him as a bloody husband , and we do not read of one word that he reply'd , but let her have her saying , exod. 4. 25 , 26. when god was angry , and zipporah angry , it was best for him to be quiet . the lot of his publick work , was cast in the provocation , in the day of temptation in the wilderness , psa. 95. 8. but , as if all the mutinies of murmuring israel , were too little to try the meekness of moses , his own brother and sister ( and those of no lessa figure than miriam the prophetess , and aaron the saint of the lord ) pick a quarrel with him , speak against him , envy his honour , reproach his marriage , and are ready to head a rebellion against him , num. 12. 1 , 2. god heard this , v. 2. and was angry , v. 9. but moses , tho' he had reason enough to resent it heinously , was not at all moved by it , took no notice of it , made no complaint to god , no answer to them , and was so little interested in the matter , that we don't find one word he said , till we find him , v. 13. praying so heartily for his provoking sister , who was then under the tokens of god's displeasure for the affront she gave him . the less a man strives for himself , the more is god engaged in honour and faithfulness to appear for him . when christ said , i seek not mine own glory , he presently added , but there is one that seeketh and judgeth . and it was upon this occasion that moses obtain'd this good report , that he was the me●kest of all the men on the earth . — no man could have given greater proofs of courage , than moses ( saith the learned bishop hall's remark . contemp. l. 6. ) he slew the aegyptain , beat the midianite shepherds , confronted pharaoh in his own court , not fearing the wrath of the king ; he durst look god in the face amidst all the terrors of mount sinai , and draw near to the thick darkness where god was , and yet that spirit which made and knew his heart , saith , he was the meekest , mildest man upon the earth . mildness and fortitude may well lodge together in the same breast , which corrects the mistake of those that will allow none valiant but the fierce . the meekness of moses qualified him to be a magistrate , especially to be king in ieshurun , among a people so very provoking , that they gave him occasion to use all the meekness he had , and all little enough to bear their manners in the wilderness . when they murmured against him , quarrel'd with him , arraigned his authority , and were sometimes ready to stone him ; he resented these provocations with very little of personal application or concern , but instead of using his interest in heaven , to summon plagues upon them , he made it his business to stand in the gap , and by his intercession for them , to turn away the wrath of god from them , and this not once nor twice , but many times . and yet we must observe , that tho' moses was the meekest man in the world , yet when god's honour & glory were concern'd , none more warm and zealous ; witness his resentment of the golden calf , when in a holy indignation at that abominable iniquity , he deliberately broke the tables . and when korah and his crew invaded the priests office , moses , in a pious wrath , said unto the lord , respect not thou their offering , numb . 16. 15. he that was a lamb in his own cause , was a lion in the cause of god ; anger at sin , as sin , is very well consistent with reigning meekness . nor can it be forgotten , that tho' moses was so eminent for meekness , yet he once transgress'd the laws of it ; when he was old , and his spirit was provok'd , he spake unadvisedly with his lips , and it went ill with him for it , psal. 106. 32 , 33. which is written , not for imitation , but for admonition , not to justifie our rash anger , but to engage us to stand upon our guard at all times against it , that he who thinks he stands may take heed lest he fall , and that he who hath thus fallen may not wonder if he come under the rebukes of divine providence for it in this world , as moses did , and yet may not despair of being pardoned upon repentance . 3. david was a pattern of meekness , and it is promised , zach. 12. 8. that the feeble shall be as david . in this , as in other instances , he was a man after god's own heart . when his own brother was so rough upon him without reason , 1 sam. 17. 28. why camest thou down hither , & c ? how mild was his answer ? what have i now done ? is there not a cause ? ver . 29. when his enemies reproached him , he was not at all disturbed at it , psal. 38. 13. i , as a deaf man , heard not . when saul persecuted him with such an unwearied malice , he did not take the advantage which providence seem'd to offer him , more than once , to revenge and right himself , but left it to god to do it for him . david's meek spirit concurr'd with the proverb of the antients , wickedness proceedeth from the wicked ; but my hand shall not be upon him , 1 sam. 24. 13. when nabal's churlishness provok'd him , yet abigail's prudence soon pacified him , and it pleased him to be pacified . when shimei cursed him , with a bitter curse , in the day of his calamity , he resented not the offence , nor would hear any talk of punishing the offender : so let him curse ; let him alone , for the lord hath bidden him , 2 sam. 16. 10 , 12. quietly committing his cause to god , who judgeth righteously , verse 12. and other instances there are in his story , which evidence the truth of what he said , psal. 131. 2. my soul is even like a weaned child . and yet david , a great soldier , a man of celebrated courage , that slew a lion , and a bear , and a philistine , as much a ravenous beast as either of them , which shews that it was his wisdom and grace , and not his cowardise , that at other times made him so quiet . david was a man that met with very many disquieting and disturbing events in the several scenes of his life , through which ( tho' sometimes they ruffled him a little , yet ) for the main he preserv'd an admirable temper , and an evenness and composedness of mind , which was very exemplary . when upon the surprize of a fright , he changed his behaviour before abimelech , and counterfeited that madness , which angry people realize ; yet his mind was so very quiet and undisturbed , that at that time he penn'd the 34 th psalm , in which not only the excellency of the matter , and the calmness of the expression , but the composure of it alphabetically ( in the hebrew ) speaks him to be even then in a sedate frame , and to have very much the command of his own thoughts . as at another time , when his own followers spake of stoning him , tho' he could not still the tumult of his troops , he could those of his spirits , for then he encouraged himself in the lord his god , 1 sam. 30. 6. as to those prayers against his enemies , which we find in some of his psalms , and which sometimes sound a little harsh , surely they did not proceed from any such irregular passion , as did in the least clash even with the evangelical laws of meekness : we ca●not imagine , that one who was so piously calm in his common conversation , should be sinfully hot in his devotion ; nor are they to be look'd upon as the private expressions of his own angry resentments , but as inspired predictions of god's judgments upon the publick and obstinate enemies of christ and his kingdom , as appears by comparing ps. 69. 22 , 23. with ro. 11. 9 , 10. and psa. 109. 8. with act. 1. 20. nor are they any more opposite to the spirit of the gospel , than the cries of the souls under the altar , rev. 6. 10. or the triumphs of heaven and earth in the destruction of babylon , rev. 19. 1 , 2. 4. saint paul was a pattern of meekness . tho' his natural temper seems to have been warm and eager , which made him eminently active and zealous , yet that temper was so rectified and sanctified , that he was no less eminently meek . he became all things to all men , 1 cor. 9. 19 , &c. he studied to please all with whom he had to do , and to render himself easie to them , for their good to edification . how patiently did he bear the greatest injuries and indignities , not only from jews and heathen , but from false brethren , that were so very industrious to abuse and undermine him ? how glad was he that christ was preached , tho' out of envy , and ill-will by those that studied to add affliction to his bonds ? in governing the church , he was not led by the sudden resolves of passion , but always deliberated calmly concerning the use of the rod of discipline , when there was occasion for it , 1 cor. 4. 21. shall i come to you with a rod , or in the spirit of meekness ? that is , shall i proceed immediately to censures , or shall i not rather continue the same gentle usage i have hitherto treated you with , waiting still for your reformation ? wherein the spirit of meekness appears more open and legible , than in the use of the rod , tho' that also is very well consistent with it . many other patterns of meekness might be instanc'd in , but the time would fail me to tell of isaac , and jacob , and joseph , and joshua , of samuel also , and job , and jeremiah , and all the prophets and apostles , martyrs and confessors , and eminent saints ; who , by meekness , subdued ( not kingdoms , but ) their own spirits ; stopped the mouths ( not of lions , but ) of more fierce and formidable enemies ; quenched the violence ( not of fire , but ) of intemperate and more ungovernable passions ; and so wrought righteousness , obtained promises , escaped the edge of the sword , and out of weakness were made strong ; and by all this obtained a good report , heb. 11. 32 , 33 , 34. — but after all , 5. our lord iesus was the great pattern of meekness and quietness of spirit . all the rest had their spots , the fairest marbles had their flaws , but here is a copy without a blot . we must follow the rest no further than they were conformable to this great original : be followers of me ( saith paul , 1 cor. 11. 1. ) as i am of christ. he fulfilled all righteousness , and was a compleat exemplar of all that 's holy , just and good , but i think in most , if not all , those places of scripture where he is particularly and expresly propounded to us for an example , 't is to recommend to us some or other of the homiletical graces of christianity , those i mean which tend to the sweetning of our converse one with another : and therefore the word was made flesh , and dwelt among us , that he might teach us how to dwell together in unity . we must walk in love , as christ loved us , eph. 5. 2. forgive , as christ forgave us , col. 3. 13. please one another , for christ pleased not himself , rom. 15. 2 , 3. be charitable to the poor , for we know the grace of our lord iesus , 2 cor. 8. 9. wash one anothers feet , i. e. stoop to the meanest offices of love , for christ did so , john 13. 14. mat. 20. 27 , 28. doing all with lowliness of mind , for it is the same mind that was in christ iesus , phil. 2. 3 , 5. and many other the like : but above all our lord jesus was an example of meekness . moses had this grace as a servant , but christ as a son , he was anointed with it above measure . he is therefore call'd the lamb of god , for his meekness , and patience , and inoffensiveness , and even in his exaltation , he retains the same character . one of the elders told iohn , ( rev. 5. 5. ) that the lion of the tribe of judah would open the sealed book ; and i beheld ( saith iohn , v. 6. ) and lo a lamb. he that was a lion for strength and courage , was a lamb for mildness and gentleness : and if a lion , yet the lion of the tribe of iudah , which the dying patriarch describes to be a lion gone up from the prey , and that is stooped down , and couched , not to be roused up , gen. 49. 9. which speaks the quietness and repose even of this lion. if christ be a lion , he is a lion resting , the devil is a lion roaring , ( 1 pet. 5. 8. ) but the adorations given to christ by the heavenly hosts speak of him as the lamb , rev. 5. 8 , 12 , 13. blessing and glory — to him that sis upon the throne ; they do not say , and to the lion of the tribe of iudah , but to the lamb ; tho' he hath a name given him above every name , yet he will be known by that name , which speaks his meekness , as if this were to be his name for ever , and this his memorial to all generations : as he that rides upon the heavens , by his name iah , is the father of the fatherless , and the iudge of the widows , psa. 68. 4 , 5. some make his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have anallusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies kind , and gentle , and gracious . christ rides prosperously , because of meekness , psal. 45. 4. now 't is the character of all the saints , that they follow the lamb , rev. 14. 4. as a lamb , they follow him in his meekness , and are therefore so oft called the sheep of christ. this is that part of his copy which he expresly calls us to write after , mat. 11. 29. learn of me , for i am meek and lowly in heart . if the master be mild , it ill becomes the servant to be froward . the apostle is speaking of christ's meekness under his sufferings , when he saith , that he left us an example , that we should follow his steps , 1 pet. 3. 21. let us observe particularly the meekness of our lord jesus , both towards his father , and towards his friends , and towards his foes , in each of which he is an example to us . 1. he was very meek toward god , his father , chearfully submitting to his whole will , and standing compleat in it . in his commanding-will , lo i come , ( saith he ) i delight to do thy will , tho' it enjoyn'd him a very hard piece of service , yet it was his meat and drink , joh. 4. 34. and he always did those things that pleased his father , joh. 8. 29. so likewise in his disposing-will , h● acquiesced from first to last . when he was entring upon that sharp encounter , tho' sense startled at it , and said father if it be possible let the cup pass from me , yet he soon submitted with a great deal of meek , ness , not as i will , but as thou wilt , mat. 26. 39 , 42. tho' it was a very bitter cup , yet his father put it into his hand , and therefore he drank it without any struggle or reluctance , when it came to the setting to , reasoning himself from that topick into this compliance , iohn 18. 11. the cup that my father hath given me , shall i not drink it ? and it comes in there as a reason , why he would not have a sword drawn in his defence . 2. he was very meek towards his friends that lov'd and follow'd him . with what remarkable instances of mildness , and gentleness , and tenderness did he train up his disciples ; tho' from first to last , he was a man of sorrows , and acquainted with grief , and where the nature is corrupt , such are apt to be peevish and froward with those about them , yet how meek and calm his carriage was towards them all along , we may see , ( 1. ) in his bearing with their weaknesses and infirmities . after they had been long under the inspection and influence of such a teacher , and had all the advantages that men could have for getting acquaintance with the things of god , yet how weak and defective were they in knowledge , and gifts , and graces ? how ignorant and forgetful were they ? how slow of heart to understand and believe ? and what blunders did they make ? dull scholars it should seem they were , and very bad proficients . but their hearts being upright with him , he did not cast them off , nor turn them out of his school , but made the best of them , rectified their mistakes , instructed them in their duty , and the doctrine they were to preach , by precept upon precept , and line upon line , and taught them as they were able to bear it , as one that considered their frame , and could have compassion on the ignorant , and on them that are out of the way , heb. 5. 2. as long as he was with them , so long he suffered them , mark 9. 19. this , as it is a great encouragement to christian learners , so it is a great example to christian teachers . ( 2. ) in his forgiving and passing by their unkindnesses and disrespects to himself . he was not extream to mark , no not what they did amiss of this kind . when they murmured at the cost that was bestowed upon him , and call'd it wast , and had indignation at it , he did not resent it as he might have done , nor seem to observe how much what they said , reflected upon him , nor did he condemn them any other way , than by commending the woman , mat. 26. 8 , 11. when peter , and iames , and iohn , the first three of his disciples , were with him in the garden , and very unseasonably slept , while he was in his agony praying , so little concern'd did they seem to be for him , and such a grievous slight did they put upon him ; yet observe how meekly he spoke to them , did not give them any hard language , but , could ye not watch with me one hour ? and when they had not a word to say for themselves , so inexcusable was their fault , he had something to say for them , and instead of accusing them , he apologizeth for them , the spirit indeed is willing , but the flesh is weak , mat. 26. 40 , 41. when peter had denied him , and had cursed and sworn he did not know him , than which ( besides the falshood and perfidiousness of it ) nothing could be more unkind , with what meekness did he bear it ? it is not said , the lord turn'd and frown'd upon peter , tho' he deserv'd to be frown'd into hell , but the lord turn'd and looked upon peter , luke 22. 61. and that look recovered him into the way to heaven ; it was a kind look , and not an angry one . some days after when christ and peter met in galilee , and had dined together in token of reconciliation , and some discourse past between them , not a word was said of this matter ; christ did not upbraid him with his fault , nor chide him for it , nor did there appear any other fruit of the falling out of these lovers , but only the renewing of their love with greater endearments , iohn 21. 15 , 16 , 17. which teacheth us to forgive and forget the unkindnesses of those that ( we are satisfied ) are for the main our true friends , and if any occasion of difference happen , to turn it into an occasion of confirming our love to them , as the apostle expresseth it , 2 cor. 2. 8. 3. he was very meek towards his enemies , that hated and persecuted him . the whole story of his life is fill'd with instances of invincible meekness ; while he endur'd the contradiction of sinners against himself , which was a constant jarr , yet he had a perpetual serenity and harmony within himself , and was never in the least discomposed by it . when his preaching and miracles were cavill'd at and reproached , and he himself represented under the blackest characters , not only as the drunkard's companion , but as the devil 's confederate , with what a wonderful calmness did he bear it ? how mildly did he answer , with reason and tenderness , when he could have replyed in thunder and lightning ? how well satisfied under all such invidious reflections with this , that wisdom is however justified of all her children ? mat 11. 19. when some of his disciples would have had fire from heaven upon those rude people that refused him entertainment in their town , he was so far from complying with the motion , that he rebuked it , luke 9. 55. ye know not what manner of spirit ye are of . this perswasion cometh not of him that calleth you , gal. 5. 8. the design of christ and of his holy religion is to shape men into a mild and merciful temper , and to make them sensibly tender of the lives and comforts even of their worst enemies . christianity was intended to revive humanity , and to make those men , who had made themselves beasts . but our lord jesus did in a more especial manner evidence his meekness when he was in his last sufferings , that awful scene . tho' he was the most innocent and the most excellent person that ever was , who by the doctrine he had preach'd , and the miracles he had wrought , had richly deserved all the honours and respects that the world could pay him , and infinitely more , and tho' the injuries he received were ingeniously and industriously contrived to the highest degree of affront and provocation , yet he bore all with an undisturbed meekness , and with that shield quench'd all the fiery darts , which his malicious enemies shot at him . his meekness towards his enemies appear'd , ( 1. ) in what he said to them , not one angry word , in the midst of all the indignities they offer'd him . when he was reviled , he reviled not again , 1 pet. 2. 23. when he was buffeted and spit upon , and abused , he took it all patiently ; one would wonder at the gracious words which even then proceeded out of his mouth , witness that mild reply to him that smote him , ioh. 18. 23. if i have spoken evil , bear witness of the evil , but i● well , why smitest thou me ? ( 2. ) in what he said to god for them ; father forgive them , — so giving an example to his own rule , mat. 5. 44. pray for them which despitefully use you . though he was then deeply engaged in the most solemn transaction that ever pass'd between heaven and earth ; tho' he had so much to do with god for himself and his friends , yet he did not forget to put up this prayer for his enemies . the mercy he begg'd of god for them , was the greatest mercy , that which he was then dying to purchase and procure , the pardon of their sins ; not only , father spare them , or reprieve them , but , father forgive them ; the excuse he pleaded for them , was the best their crime was capable of ; they know not what they do . they did it ignorantly , acts 3. 27. 1 cor. 2. 8. 1 tim. 1. 17. now in all these things our master hath left us an example . what is the practice of religion , but the imitation of god endeavour'd by us ? and what the principle of it , but the image of god renewed in us . we are bid to be followers of god , as dear children . but this sets the copy we are to write after , at a mighty distance , for god is in heaven , and we are upon earth , and therefore in the lord iesus christ , god incarnate , god in our nature , the copy is brought among us , and the transcribing of it , in some measure , appears more practicable : he that hath seen me , ( saith christ ) hath seen the father , john 14. 9. and so he that imitates christ , imitates the father . the religion which our lord jesus came into the world to establish , being every way so well calculated for the peace and order of the world , and being design'd to recover the lapsed souls of men from their degenerate state , and to sweeten their spirits and temper , and so to befriend humane society , and to make it some way conformable to the blessed society above , he not only gave such precepts as were wonderfully fitted to this great end , but recommended them to the world , by the loveliness and amiableness of his own example . are we not called christians from christ , whom we call master and lord , and shall we not endeavour to accommodate our selves to him ? we profess to rejoyce in him , as our fore-runner , and shall we not run after him ? to what purpose were we listed under his banner , but that we might follow him as our leader ? we have all of us reason to say , that jesus christ is very meek , or else we that have provok'd him so much and so often , had been in hell long ago : we owe it to his meekness to whom all judgment is committed , that we have not e're this been carryed away with a swift destruction , and dealt with according to the desert of our sins , which , if duly considered , one would think should tend greatly to the mollifying of us . the apostle fetcheth an argument from that kindness and love to us , which we our selves have experienced , who were foolish and disobedient , to perswade us to be gentle , and to shew all meekness , tit. 3. 2 , 3 , 4. and he beseecheth the corinthians by the meekness and gentleness of christ , as a thing very winning and of dear and precious account , 2 cor. 10. 1. let the same mind therefore be in us , not only which was , but which , as we find to our comfort , still is in christ iesus , phil. 2. 5. that we may not forfeit our interest in his meekness , let us tread in the steps of it ; and as ever we hope to be like him in glory hereafter , let us study to be like him in grace , in this grace now . it is a certain rule , by which we must all be tried shortly , that if any man hath not the spirit of christ , ( that is , if he be not spirited , in some measure , as christ was spirited ) he is none of his , rom. 8. 9. and if we be not own'd as his , we are undone for ever . sect . iii. some particular instances wherein the exercise of meekness is in a special manner requir'd . the rule is general , we must shew all meekness ; 't will be of use to observe some special cases to which the scripture applies this general rule . 1. we must give reproofs with meekness . it is the apostles direction , gal. 6. 1. if a man be overtaken in a fault , ( i. e. if he be surpriz'd by a temption and overcome , as the best may be , if god leave them to themselves ) ye which are spiritual , restore such a one in the spirit of meekness . by the spiritual man , to whom he gives this rule , he means not ministers only , as if none were spiritual but they , tho' they perhaps are chiefly intended , because they are , as the prophet speaks , isa. 29. 21. reprovers in the gate ; i. e. reprovers by office , yet doubtless it is a rule to private christians ; all that have opportunity must reprove , and all that reprove must do it with meekness . ye that are spiritual , if you would approve your selves so indeed , acted by the holy spirit , and minding the things of the spirit , be careful in this matter . especially let those that are christians of the highest form , that excel in grace , and holiness , and the best gifts , ( such are call'd spiritual in distinction from the babes in christ , 1 cor. 3. 1. ) let them look upon themselves as obliged , in a more peculiar manner , to help others ; for where god gives five talents , he expects the improvement of five ; the strong must bear the infirmities of the weak , rom. 15. 1. do you therefore restore such a one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set him in joynt again . the setting of a dislocated joynt or a broken bone is for the present painful to the patient , but it must be done , and it is in order to the making of broken bones to rejoyce . now this you must do with the spirit of meekness , with all the candor , and gentleness , and convincing evidences of love and kindness that can be . the three qualifications of a good surgeon , are very requisite in a reprover , viz. to have an eagle's eye , a lion's heart , and a lady's hand ; that is , that he be endued with a great deal of wisdom , and courage , and meekness . tho' sometimes it is needful to reprove with warmth , yet we must never reprove with wrath , for the wrath of man worketh not the righteousness of god , jam. 1. 20. there is an observable difference , but no contradiction betwixt the directions paul gives to timothy , and those he gives to titus in this matter . to titus he writes to reprove sharply , tit. 1. 13. and to rebuke with all authority , cap. 2. v. 15. to timothy he writes not to strive , but to be gentle , 2 tim. 2. 24. to reprove with all long-suffering , chap. 4. 2. the reason of which may be taken either , [ 1. ] from the different temper of those they had to deal with . timothy was among the ephesians , a tractable complaisant people , that would be easily managed , and with them he must always deal gently . titus was among the cretians , that were head-strong and rough hewn , and not to be wrought upon , but by sharper methods . thus in reproving , a difference must be made : of some we must have compassion , and others save with fear , but never with anger , plucking them out of the fire , iude , ver . 23. or , [ 2. ] the reason may be taken ( as gregory , one of the antients , assigneth it ) from the different temper of timothy and titus . titus was a man of a very soft and mild temper , and he had need of a spur to quicken him to a needful acrimony in his reproofs ; but timothy was a man of a more warm and sanguine temper , and he had need of a bridle to keep him from an intemperate heat in his reproofs ; and then it teacheth us , that those who are naturally keen and fervent , should double their guard upon their own spirits , when they are reproving , that they may do it with all meekness . christ's ministers must be careful while they display god's wrath , to conceal their own , & be very jealous over themselves , lest sinful anger shelter it self under the cloke of zeal against sin . when reproving ( whoever be the reprover ) degenerates into railing and reviling , and opprobrious language , how can we expect the desir'd success ? it may provoke to contention and every evil work ; but it will never provoke to love , and to good works . the work of heaven is not likely to be done by a tongue set on fire of hell. hath christ need of mad men ? or will you talk deceitfully and passionately for him ? a potion given too hot s●●lds the patient , and doth more hurt than good , and so many a reproof , good for the matter of it , hath been spoiled by an irregular management . meekness hides the lancet , gilds the pill , and makes it passable ; dips the nail in oil , and then it drives the better . twice we find ionathan reproving his father , for his rage against david ; once he did it with meekness , and it sped well , 1 sam. 19. 4 , 5. let not the king sin against his servant , [ against david , ] and 't is said , v. 6. saul hearkned to him . but another time his spirit was provok'd , and he did it in a heat , cap. 20. 32. wherefore shall he be slain ? and the issue of it was ill . saul was not only impatient of the reproof , but enraged at the reprover , and cast a iavelin at him , v. 33. reproofs are then likely to answer the intention , when they manifestly evidence the good will of the reprover , and are made up of soft words and hard arguments . this is to restore with the spirit of meekness , and there 's a good reason added , considering thy self ; ille hodie , ego ●ras ; those who think they stand fast , know not how soon they may be shaken and overthrown , and therefore we must treat those that are overtaken in a fault , with the same tenderness and compassion that we would wish to find , if it were our own case . 2. we must receive reproofs with meekness . if we do that which deserves rebuke , and we meet with those that are so just and kind to give it us , we must be quiet under it , not quarrelling with the reprover , nor objecting against the reproof , nor fretting that we are touch'd in a sore place , but submit to it , and laying our souls under the conviction of it . if reproofs be physick , it becomes us to be patient . let the righteous smite me , it shall be a kindness , and an excellent oil , healing to the wounds of sin , and making the face to shine ; and let us never reckon that it breaks the head , if it do but help to break the heart , psa. 141. 5. meekness suf●ers the word of admonition , and takes it patiently and thankfully , not only from the hand of god that sends it , but from the hand of our friend that brings it . we must not be like the reprobate sodomites , gen. 19. 9. or that pert hebrew , exod. 2. 14. that flew in the face of their reprovers , ( tho' really they were the best friends they had ) with , who made thee a iudge ? but like david , who , when abigail so prudently scotch'd the wheels of his passion , not only bless'd god that sent her , and blessed her advice , but blessed her , 1 sam. 25. 32 , 33. and v. 35. not only hearkned to her voice , but accepted her person . tho perhaps the reprover supposeth the fault greater than really it was , and though the reproof be not given with all the prudence in the world , yet meekness will teach us to accept it quietly , and to make the best use we can of it ; nay , if indeed we be altogether innocent of that which we are reproved for , yet the meekness of wisdom would teach us to apply the reproof to some other fault , which our own consciences convict us of : we would not quarrel with a real intended kindness , tho' not done with ceremony , & tho' in some circumstances mistaken or misplac'd . you that are in inferior relations , children , servants , scholars , must with all meekness and submission receive the reproofs of your parents , masters and teachers : their age supposeth them to have more understanding than you ; however , their place gives them an authority over you , to which you are to pay a deference , and in which you are to acquiesce , else farewel all order and peace in societies . the angel rebuked hagar for flying from her mistriss , tho' she dealt hardly with her , and obliged her to return and submit her self under her hands , gen. 16. 6 , 9. if the spirit of any ruler rise up against thee , and thou be chidden for a fault , leave not thy place , as an inferior , for yielding pacifies great offences done , and prevents the like , eccl. 10. 4. if thou hast thought evil , lay thy hand upon thy mouth , to keep that evil thought from breaking out in any undue and unbecoming language , pro. 30. 32. reproofs are then likely to do us good , when we meekly submit to them ; then are they as an ear-ring of gold , and an ornament of fine gold , when an obedient ear is given to a wise reprover , pro. 25. v. 12. nay , even superiors are to receive reproofs from their inferiors with meekness , as they would any other token of kindness and good-will . naaman when he turn'd away from the prophet in a rage , yet hearkned to the reproof which his own servants gave him , and was over-rul'd by the reason of it , 2 kin. 5. 11 , 13 , 14. which was no more a disparagement to him , than it was to receive instruction from his wife's maid , to whom to go ●or a cure of his leprosie , v. 2 , 3. meekness teacheth us , when a just reproof is given , to regard not so much who speaks , as what is spoken . 3. we must instruct gain-sayers with meekness , 2 tim. 2. 24 , 25. it is there prescrib'd to ministers , that they must not 〈◊〉 , but be gentle to all men , in meekness instructing those that oppose themselves . they serve the prince of peace , they preach the gospel of peace , they are the ambassadors of peace , and therefore must be sure to keep the peace . the apostles , those prime ministers of state in christ's kingdom , were not military men or men of strife and noise , but fishermen that follow their employment with quietness and silence . 't is highly necessary that the guides of the church be strict governours of their own passions . learn of me ( saith christ ) for i am meek and lowly , and therefore fit to teach you , mat. 11. 29. we must contend earnestly , but not angrily and passionately , no not for the ●●ith once delivered to the saints , iude , v. 3. when we have never so great an assurance , that it is the cause of truth we are pleading , yet we must so manage our defence of it , against those who gainsay , as to make it appear , that it is not the confusion of the erroneous , but the confutation of the error that we intend . this meekness would teach us not to prejudge a cause , nor to condemn an adversary unheard , but calmly to state matters in difference , as knowing that a truth well open'd , is half confirm'd . it would teach us not to aggravate matters in dispute , nor to father upon an adversary all the absurd consequences which we think may be inferr'd from his opinion : it would teach us to judge charitably of those that differ from us , and to forbear all personal reflections in arguing with them . god's cause needs not the patronage of our sinful heats and passions , which not only shatter the peace , but often give● a mighty shock even to the truth it self , we plead for . meekness would prevent and cure that bigotry , which hath been so long the bane of the church , and contribute a great deal towards the advancement of that happy state , in which , notwithstanding little differences of apprehension and opinion , the lord shall be one , and his name one . publick reformations are carry'd on with most credit and comfort , and are most likely to settle upon lasting foundations , when meekness sits at the stern , and guides the motions of them . when christ was purging the temple , tho' he was therein acted by a zeal for god's house that even eat him up , yet he did it with meekness and prudence , which appear'd in this instance , that when he drove out the sheep and oxen , which would easily be caught again , he said to them that sold doves , take these things hence , joh. 2. 16. he did not let loose the doves , and send them flying , for that would have been to the loss and prejudice of the owners . angry , noisie , bitter arguings , ill become the asserters of that truth , which is great and will prevail , without all that adoe . it was a very froward and perverse generation that our lord jesus lived in , and yet it is said , mat. 12. 19. he shall not strive , nor cry , neither shall any man hear his voice in the street , tho' he could have broke them as easily as a bruised reed , and extinguish'd them as soon as one could quench the wiek of a candle newly lighted , yet he will not do it , till the day comes when he shall bring forth iudgment unto victory . moses dealt with a very obstinate and stiff-neck'd people , and yet my doctrine ( saith he ) shall drop as the dew , and distil as the small rain , deut. 32. 2. 't was not the wind , nor the earthquake , nor the fire that brought elijah into temper , ( for the lord was not in them ) but the still small voice did it , when he heard that , he wrap'd his face in his mantle , 1 kin. 19. 11 , 12 , 13. in dealing with gain-sayers , a spirit of meekness will teach us to consider their temper , education , custom , the power of prejudice they labour under , the influence of others upon them , and to make allowances accordingly , and not to call ( as passionate contenders are apt to do ) every false step , an apostacy , every errour and mistake , nay , every misconstrued misplaced word , a heresie , and every misdemeanor , no less than treason and rebelion ; methods of proceeding , more likely to irritate and harden , than to convince and reduce gain-sayers . i have heard it observed long since , that the scourge of the tongue hath driven many out of the temple , but never drove any into it . 4. we must make profession of the hope that is in us , with meekness . 1 pet. 3. 15. be ready always to give answer , ( to make your defence or apology , so the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) whether judicially or extrajudicially , as there is occasion , to every man that ( soberly , not scoffingly and in derision ) asks you a reason , or an account of the hope that is in you , i. e. of the religion you profess , which you hope to be saved by , with meekness and fear . observe , it is very well consistent with christian quietness , to appear in the defence of truth , and to avow our christian profession , when at any time we are duly call'd to it . that is not meekness , but base cowardise that tamely betrays , and delivers up any of christ's truths or institutions , by silence , as if we were ashamed or afraid to confess our master . but the office of meekness at such a time is to direct us how , and in what manner to bear our testimony , not with pride and passion , but with humility and mildness . those that would successfuly confess the truth , must first learn to deny themselves ; and we must give an account of our hope , with a holy fear of missing it in such a critical juncture . when we give a reason for our religion , we must not boast of our selves , or of our own attainments , nor reflect contempt and wrath upon our persecutors , but remember that the present truth , ( so 't is call'd , 2 pet. 1. 12 ) the truth which is now to be asserted , is the same with the word of christ's patience , rev. 3. 10. i. e. the word which must be patiently suffered for , according to the example of him , who with invincible meekness , ( before pontius pilate ) witnessed a good confession , 1 tim. 6. 13. a great abasement and diffidence of our selves may very well consist with a firm assurance of the truth , and a profound veneration for it . in lesser things , wherein wise and good men are not all of a mind , meekness teaches us not to be too confident that we are in the right , nor to censure and condemn those that differ us , as if we were the people , and wisdom should die with us , but quietly to walk according to the light that god hath given us , and charitably to believe that others do so too , waiting till god shall reveal either this to them , ( phil. 3. 15. ) or that to us . let it in such cases suffice to vindicate our selves , which every man hath a right to do , without a magisterial sentencing of others ; why should we be many masters , when we are all offenders , ( iam. 3. 1 , 2. ) and the bar is our place , not the bench ? meekness will likewise teach us to manage a singular opinion , wherein we differ from others , with all possible deference to them , and suspicion of our selves , not resenting it as an affront to be contradicted , but taking it as a kindness to be better inform'd . nor must we be angry that our hope is enquir'd into , even such a trial of it , if we approve our selves well in it , may be sound to praise , and honour , and glory , to which our meekness will very much contribute , as it puts a lustre upon , and a convincing power into the testimony we bear ▪ we then walk worthy of the vocation wherewith we are called , when we walk in all lowliness and meekness , eph. 4. 1 , 2. 5. we must bear reproaches with meekness . reproach is a branch of that persecution which all that will live godly in christ iesus , must count upon ; and we must submit to it , behaving our selves quietly , and with a due decorum , not only when princes sit and speak against us , but even when the abjects gather themselves together against us , and we become the song of the drunkards . sometimes we find it easier to keep calm in a solemn and expected engagement , than in a sudden skirmish , or a hastly rencounter , and therefore even against those slight attacks , it is requisite that meekness be set upon the guard. if we be nick-named , and slandered , and have all manner of evil said against us falsly , our rule is , not to be disturbed at it , nor to render railing for railing , 1 pet. 3. 9. but tho' we may , as we have opportunity , with meekness deny the charge , as hannab did when eli overhastily censur'd her for a drunkard ; no , my lord , i have drank neither wine nor strong drink , 1 sam. 1. 15. yet when that is done , we must without meditating any revenge , quietly commit our cause to god , who will sooner or later , clear up our innocency as the light , which is promised , psal. 37. 5 , 6. and therefore fret not thy self , but wait patiently , v. 7. cease from anger , and forsake wrath , v. 8. mr. dod was wont to charm his friends into silence under reproaches , with this , that if a dog bark at a sheep , the sheep will not bark at the dog again . we do but gratifie our great adversary , and do his work for him , when we suffer the peace and serenity of our minds to be broken in upon , by the reproaches of the world : for me to disquiet my self , and put my self into a passion , because another abuseth me , is as if i should scratch up the skin of my face , to fetch off the dirt which my adversary throws in it . when reproaches provokes our passions , which put us upon rendring bitterness for bitterness , we thereby lose the comfort , and forfeit the honour and reward , which the divine promise hath annexed to the reproach of christ , and shall we suffer so many things in vain ? we likewise thereby give occasion to those who had spoken evil of us falsly , to speak evil of us truly ; and perhaps our religion suffers more by our impatience under the reproach , than by the reproach it self . what have we the law , and pattern , and promise of christ for , but to calm our spirits under reproaches for well doing ? truly those can bear but a little for christ , that cannot bear a hard or a foul word for him . if we either faint , or fret in such a day of adversity , 't is a sign our strength is small indeed . may it not satisfie us , that by our meekness and quietness under reproaches , we engage god for us , who hath promised , that he will with righteousness judge the poor , the poor in spirit , and will reprove with equity for the meck of the earth , isa. 11. v. 4. he that hath bid us to open our mouths for the dumb , pro. 31. 8. will not himself be silent , psa. 12. 5. and shall we not learn at last , instead of ●retting and being exceeding angry , to rejoyce and to be exceeding glad , mat. 5. 11 , 12. when we suffer thus for righteousness sake ? may we not put such reproaches as pearls , in our crown , and be assured that they will pass well in the account another day , when there will be an advantagious resurrection of names , as well as bodies , in the prospect of which , we have reason to rejoyce , that we are counted worthy to suffer shame for his name , acts 5. 4● . that we are honour'd to be dishonour'd for him , who for our sakes endured the cross , and despised the shame . 't is one of the laws of meekness , spernere se sperni ; to despise being despised . sect . iv. some good principles or considerations , which tend to make us meek and quiet . in order to the well governing of the soul , the judgment must be furnished with proper dictates , else it will never be able to keep the peace in the affections : the motions of the soul are then likely to be even , and regular , and constant , when we have fix'd to our selves good principles , which we are govern'd by , and act under the influence of . there are some carnal corrupt principles , which angry froward people are guided by ; such as these , that the forgiving one injury invites another , whereas it often qualifies an adversary ; or if otherwise , the forgiving of one offence , will enable us to bear the next the more easily . and that we must have satisfaction given us for every wrong done us , whereas if we have not satisfaction for it , yet if it be not our own fault , we may have satisfaction under it , and that 's as good . and , that there 's no living in the world without buffing , and hectoring , and frightning people ; oderint dum metuant ; whereas to live continually in that element , is to live in a hell upon earth ; mutual indignation and mutual fear perhaps contributing to the torment of devils and damned spirits : but , in opposition to these and the like ill principles , shall we treasure up these few good truths , chosen out of many which might be mentioned proper for this purpose , and make use of them , as there is occasion ? 1. that he hath the sweetest and surest peace , who is the most master of his own passions . the comfort that a man hath in governing himself , is much greater than he could have in having people to serve him , and nations to bow down to him . it is certain the worst enemies we have , if ever they break loose and get head , are in our own bosoms . enemies without threaten only the evil of pain ; they can but kill the body , and no great hurt in that to a child of god , if they do not provoke the enemies within , our own irregular passions , which if they be not kept under , plunge us in the evil of sin , and that 's the much greater evil . an invasion from abroad doth not so much disturb the peace of a kingdom , as an insurrection at home doth ; and therefore it concerns us to double our guard , where our danger is greatest , and above all keepings , to keep our hearts , that no passion be allowed to stir without a good reason to be given for it , and a good use to be made of it ; and then if we be troubled on every side , yet not distressed , perplexed , yet not in despair , 2 cor. 4. 8 , 9. offended by our fellow-servants , but not offending our master ; reproached by our neighbours but not by our own consciences ; this is like zion's peace , peace within the walls , psa. 122. 7. we have need to pray as one did , liberame à malo isto homine , meipso ; lord deliver me from that ill man , mine own self , and then i am safe enough . the lusts that war in our members , jam. 4. 1. are the enemies that war against our souls , 1 pet. 2. 11. if this war be brought to a good issue , and those enemies supprest , whatever other disturbances are given , peace is in the soul with grace and mercy from god , and from the lord iesus . nehemiah was aware of this , as the design of his enemies , when they hired a pretended prophet to give an alarm , and to advise him meanly to shift for himself , it was ( saith he ) neh. 6. 13. that i should be afraid and do so , and sin . whatever we lose , we shall not lose our peace , if we do but keep our integrity ; therefore instead of being solicitous to subdue our enemies that lay siege to us , let us double our watch against the traitors within the garrison , from whom especially our danger is ; since we cannot prevent the shooting of the fiery darts , let us have our shield ready , wherewith to quench them . if we would not hurt our selves , blessed be god no enemy in the world can hurt us . let us but keep the peace within , by the governing of our own passions , and then whatever assaults may be made upon us , we may therein , with the daughter of zion , despise them , and laugh them to scorn , and shake our head at them , [ allud . ] isa. 37. 22. let us believe , that in hurrying and disquieting times , our strength is to sit still , in a holy quietness and composure of mind ; this is the rest , wherewith you may cause the weary to rest ; and this is the refreshing , and it is enough , isa. 28. 12. 2. that in many things we all offend . this truth we have , iames 3. 2. and it comes in as a reason why we must not be many masters , v. 1. it would help to subdue and moderate our anger , at the offences of others , if we would but consider , [ 1. ] that it is incident to humane nature to offend . while we are in this world , we must not expect to converse with angels , or the spirits of just men made perfect ; no , we are oblig'd to a communication with creatures that are foolish and corrupt , peevish and provoking , and who are all subject to like passions ; such as these we must live among , else must we needs go out of the world. and have we not reason then to count upon something or other , uneasie an displeasing in all relations and conversations . the best men have their roughnesses and unevennesses in this imperfect state ; those that are savingly enlightned , yet knowing but in part , have their blind side ; the harmony , even of the communion of saints , will sometimes be disturbed with jarring strings ; why then should we be surpriz'd into passion and disquiet , when that which gives us the disturbance , is no more than what we look'd for ? instead of being angry , we should think with our selves , thus ; alas ! what could i expect but provocation , from corrupt and fallen man ? among such foolish creatures as we are , it must needs be , that offences will come ; and why should not i have my share of those offences ? the god of heaven gives this as a reason of his patience towards a provoking world , that it is in their nature to be provoking , gen. 8. 21. i will not again curse the ground any more for man's sake , for the imagination of man's heart is evil ●r●m his youth , and therefore better is not to be expected from him . and upon this inducement he had compassion on israel , psal. 78. 39. for he remembred that they were but flesh ; not only frail creatures , but sinful , and bent to backslide . do men gather grapes of thorns ? i knew that thou wouldst deal treacherously , for thou wast called a transgressor from the womb , isa. 48. 8. and should not we , much more , be qualified by the same consideration ? if thou seest the violent perverting of iudgment and iustice in a province , remember what a provoking creature sinful man is , and then thou wilt not marvel at the matter , eccl. 5. 8. the consideration of the common infirmity and corruption of mankind , should be made use of , not to excuse our own faults to our selves , which doth take off the edge of our repentance , and is the poor subterfuge of a deceived heart ; but to excuse the faults of others , and so take off the edge of our passion and displeasure , and preserve the meekness and quietness of our spirits . [ 2. ] that it is incident to our selves among the rest to offend . the apostle there puts himself into the number , we all offend . we offend god ; if we say , we do not , we deceive our selves , and yet he bears with us from day to day , and is not extream to mark what we do amiss ; tho' our debts to him are talents , our brethren's to us but pence . think then , if god should be as angry with me for every provocation , as i am with those about me , what would become of me ? they are carless in their observance , and perhaps wilful in their offence , and am not i so to god ? yea , am not i a thousand times worse ? iob qualified himself with this , when his servants were provoking , and he was tempted to be harsh with them , what then shall i do , when god riseth up ? and when he visiteth , what shall i answer him ? job 31. 13 , 14. and are we not apt enough likewise , to offend our brethren ? either we have offended or may offend ; so that we have need that others should bear with us , & why then should not we bear with them ? hanc veni●m petimusque damusque vicissim . our rule is , what we would that men should do to us , when we offend them , the same we should do to them , when they offend us , for this is the law and the prophets , mat. 7. 12. * solomon appeals to our own consciences herein , eccl. 7. 22. for oftentimes also thine own heart ( which is instead of a thousand witnesses ) knoweth that thou thy self likewise hath cursed others . the penitent remembrance of that former guilt , would greatly help to curb the passionate resentment of the present trouble . when the undutiful rebellious son ( in a story that i once read ) drag'd his father by the hair of the head to the house-door , it qualified the anger of the old man , to remember , that just so far he had drag'd his father ; as it seems to have silenced adonibezek , that he was now treated no otherwise , than he had formerly treated others , iudg. 1. 7. 3. that men are god's hand : so it is said , psal. 17. 14. from men which are thy hand , o lord , or rather , tools , in thy hand , so v. 13. which are thy sword. we must abide by this principle , that whatever it is that crosseth us , or is displeasing to us , at any time , god hath an over-ruling hand in it . david was govern'd by this principle , when he bore shimei's spiteful reproaches , with such an invincible patience , so let him curse , because the lord hath said unto him , curse david , 2 sam. 16. 10. and v. 11. let him alone , for the lord hath bidden him . this consideration will not only silence our murmurings against god , [ the author ] but all our quarrellings with men , [ the instruments of our trouble and vexation . men's reproaches are god's rebukes , and whoever he be that affronts me , i must see and say , that therein my father corrects me . this quieted the spirit of iob , in reference to the injuries of the caldeans and sabeans , though he dwelt as a king in the army , chap. 29. 25. and his power and interest seem to have been unstain'd , when those rapparees first made that inroad upon him , and so he could not but see his help in the gate , yet we find him not meditating any revenge , but charming the disturbances of his own soul , with the consideration of god's sovereign disposal , overlooking all the instruments of his trouble , thoughts of which would but have mingled anger ( the more disquieting passion ) with his sorrow ; this therefore sufficeth to still the storm , the lord gave , and the lord hath taken away , blessed be the name of the lord , chap. 1. 21. when his brethren stood aloof from him , his kindred and his friends looked scornfully upon him , as an alien , and instead of oil pour'd vinegar into his wounds , so that his eye continued in their provocation , yet even in that part of his trouble he owns the hand of god , chap. 19. 13. he hath put my brethren far from me . it is a very quieting truth , ( the lord help us to mix faith with it ) that every creature is that to us , and no more , that god makes it to be ; and that while many seek the ruler's favour , and more perhaps fear the ruler's displeasure , every man's iudgment proceedeth from the lord. would we but more closely observe , and readily own the hand of god , in that which disquiets and provokes us , surely , though we regarded not man , yet if we had any fear of god before our eyes , that would reconcile us better to it , and suppress all intemperate and undue resentments . in snarling at the stone , we reflect upon the hand that throws it , and lay our selves under the woe pronounced against him , that strivos with his maker , isa. 45. 9. we know it is interpreted , a taking up arms against the king , if we take up arms against any that are commissioned by him . 4. that there is no provocation given us at any time , but , if it be skilfully and graciously improved , there is good to be gotten by it . if we have but that wisdom of the prudent , which is to understand his way , and all the advantages and opportunities of it , doubtless we may , quite contrary to the intention of those that trespass against us , gain some spiritual , that is , some real benefit to our souls , by the injuries and offences that are done to us , for even these are made to work together for good to them that love god. this is a holy and a happy way of opposing our adversaries , and resisting evil . 't is an ill weed indeed out of which the spiritual bee cannot extract something profitable , and for it's purpose . whatever lion roars against us , let us but go in the strength and spirit of the lord , as samson did , and we may not only rend it as a kid , so that it shall do us no real harm , but we may withal get meat out of the eater , and sweetness out of the strong . as it turns to the unspeakable prejudice of many that they look upon reproofs as reproaches , and treat them accordingly with anger and displeasure ; so it would turn to our unspeakable advantage , if we could but learn to call reproaches reproofs , and make use of them as such , for our conviction and humiliation ; and thus the reproach of christ , may become true riches to us , and greater than the treasures of aegypt . we are told of an imposthume that was cured with the thrust of an enemies sword , and of one that was happily converted from drunkenness , by being called , in reproach , a tipler . it is very possible we may be inlightned , or humbled , or reformed , may be brought nearer to god , or weaned from the world , may be furnished with matter for repentance , or prayer , or praise , by the injuries that are done us , and may be much furthered in our way to heaven , by that which was intended for an affront or provocation . this principle would put another aspect upon injuries , and unkindnesses , and would quite alter the property of them , and teach us to call them by another name : whatever the subordinate instrument intended , it is likely he meant not so , neither did his heart think so , isa. 10. 7. but god desig●ed it as other our afflictions , to yield the peaceable fruit of righteousness ; so that instead of being angry at the man that meant us ill , we should rather be thankful to the god , that intended us good , and study to answer his intention . this kept ioseph in that good temper towards his brethren , tho' he had occasion enough to quarrel with them , gen. 50. 20. you thought evil against me , but god meant it unto good . this satisfied paul , in reference to the thorn in the flesh , i. e. the calumnies and oppositions of the false apostles , which touch'd him more sensibly than all the efforts of persecuting rage ; that it was intended to hide pride from him , lest he should be exalted above measure , with the abundance of revelations , 2 cor. 12. 7. and there seems to be an instance of that good effect it had upon him , immediately upon the mention of it , for within a few lines after he lets fall that humble word , verse 11. i am nothing . we should be apt to think too highly of our selves , and too kindly of the world , if we did not meet with some injuries and contempts , by which we are taught to cease from man. did we but more carefully study the improvement of an injury , we should not be so apt to desire the revenge of it . 5. that what is said and done in haste , is likely to be matter for a deliberate repentance . we find david often remembring with regret , what he said in his haste , particularly one angry word he had said in the day of his distress and trouble , which seem'd to reflect upon samuel , and indeed upon all that had given him any encouragement to hope for the kingdom , psal. 116. 11. i said in my haste , all men are liars ; and this hasty word , was a grief to him long after . he that hasteth with his feet sinneth , prov. 19. 2. when a man is transported by passion , into any indecency , we commonly qualifie it with this , that he is a little hasty , as if there were no harm in that , but we see there is harm in it ; he that is in haste may contract much guilt in a little time . what we say or do unadvisedly when we are hot , we must unsay and undoe again when we are cool , or do worse . now who would wilfully do that , which sooner or later he must repent of ? a heathen that was tempted to a chargeable sin , could resist the temptation with this consideration , that he would not buy repentance so dear . is repentance such a pleasant work that we should so industriously treasure up unto our selves wrath against the day of wrath , either the day of god's wrath against us , or our own against our selves . you little think what a torrent of self-affliction you let in when you let the reins loose to an immoderate ungovern'd passion . you are angry at others , and reproach them , and call them hard names , and are ready to abhor them , and to revenge your selves upon them , and your corrupt nature takes a strange kind of pleasure in this . but do you know that all this will at last rebound in your own faces , and return into your own bosoms ? either here or in a worse place , you must repent of all this , that is , you must turn all these passions upon your selves , you must be angry at your selves , and reproach your selves , and call your selves fools , and abhor your selves , and smite upon your own breasts ; nay , and if god give you grace , take a holy revenge upon your selves ( which is reckoned among the products of godly sorrow , 2 cor. 7. 11. ) and what can be more uneasie than all this ? you take a mighty liberty in chiding those that you have under your power , and giving them very ill-favoured language , because you know they dare not chide you again ; but dare not your own hearts smite you , and your consciences chide you ? and is it not easier to bear the chidings of any man in the world , ( which may either be avoided , or answered , or slighted ) than to bear the reproaches of our own consciences , which , as we cannot get out of the hearing of , so we cannot make a light matter of ; for when conscience is awake it will be heard , and will tell us home , wherein we are verily guilty concerning , our brother , gen. 42. 21. let this thought therefore quiet our spirits , when they begin to be tumultuous , that hereby we shall but make work for repentance ; whereas , on the contrary , as abigail suggested to david , 1 sam. 25. 30 , 31. the bearing and forgiving of an injury , will be no trouble or grief of mind afterwards . let wisdom and grace therefore do that which time will do however , cool our heat , and take off the edge of our resentment . 6. that that is truly best for us which is most pleasing and acceptable to god , and that a meek and quiet spirit is so . no principle hath such a commanding influence upon the soul , as that which hath a regard to god , and wherein we approve our selves to him . it was a good hint which the woman of tekoah gave to david , when she was sueing for a merciful sentence , 2 sam. 14. 11. i pray thee , let the king remember the lord thy god : — nor could any thought be more mollifying than that . remember how gracious , and merciful , and patient god is , how slow to anger , how ready to forgive , and how well pleased he is to see his people like him : remember the eye of thy god upon thee , the love of thy god towards thee , and the glory of thy god set before thee . remember how much it is thy concern to be accepted of god , and to walk worthy of thy relation to him , unto all well-pleasing , and how much meekness and quietness of spirit , doth contribute to this , as it is consonant to that excellent religion which our lord jesus hath establish'd , and as it renders the heart a fit habitation for the blessed spirit , this is good and acceptable in the sight of god our saviour , to lead quiet and peaceable lives , 1 tim. 2. 2 , 3. it is a good evidence of our reconciliation to god , if we be cordially reconciled to every cross providence , which necessarily includes a meek behaviour towards those who are any way instrumental in the cross. very excellently doth st. austin express it ( in psal. 122. ) quis placet deo ? cui deus placuerit . those please god that are pleased with him , and with all he doth , whether immediately by his own hand , or mediately by the agency of provoking injurious men. this is standing compleat in all the will of god , not only his commanding , but his disposing will , saying it , without reluctancy , the will of the lord be done . — he that acts from an honest principle of respect to god , and sincerely desires to stand right in his favour , cannot but be in some measure adorn'd with that meek and quiet spirit , which he knows to be in the sight of god of great price . such as these are softning principles , and as many as walk according to these rules , peace shall be upon them , and mercy , and no doubt it shall be upon the israel of god. sect . v. some rules of direction . the laws of our holy religion are so far from clashing and interfering , that one christian duty doth very much further and promote another ; the fruits of the spirit , are like links in a chain , one draws on another ; it is so in this ; many other graces contribute to the ornament of a meek and quiet spirit . you see how desirable the attainment is , will you therefore , through desire , separate your selves to the pursuit of it , and seek and intermeddle with all wisdom , pro. 18. 1. and all little enough , that you may reach to the meekness of wisdom . 1. sit loose to the world , and to every thing in it . the more the world is crucified to us , the more our corrupt passions will be crucified in us . if we would keep calm and quiet , we must by faith live above the stormy region . it is certain , those that have any thing , or have any thing to do in the world , cannot but meet with that every day from those with whom they deal , which will cross and provoke them ; and if the affections be set upon these things , and we be fill'd with a prevailing concern about them , as the principal things , those crosses must needs pierce to the quick , and enflame the soul , and that which toucheth us in these things , toucheth us in the apple of our eye . if the appetites be carryed out inordinately towards those things that are pleasing to sense , the passions will be to the very same degree , carry'd out against those that are displeasing . and therefore ( christians ) whatever you have of the world in your hands , be it more or less , as you tender the peace as well as the purity of your souls , keep it out of your hearts , and evermore let out your affections towards your possessions , enjoyments , and delights in the world with a due consideration of the disappointment and provocation , which probably you will meet with in them , and let that restrain and give check to their inordinacy . it is the excellent advice of epictetus , whatever we take a pleasure in , to consider the nature of the thing , and to proportion our complacency accordingly : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if thou art in love with a china-cup , or a venice-glass , love it as a piece of brittle ware , and then the breaking of it will be no great offence , nor put thee into any disturbing passion , for it is but what thou didst expect . those that idolize any thing in this world , will be greatly discomposed , if they be cross'd in it . the money which micha's mother had , was her god , ( it is bishop hall's note ) before it had the shape either of a graven or a molten image , else the loss of it would not have set her a cursing , as it seems it did , iudg. 17. 2. those that are greedy of gain , trouble their own hearts , as well as their own houses , pro. 15. 27. they are a burthen to themselves , and a terror to all about them . they that will be rich , that are resolved upon it , come what will , cannot but fall into these foolish and hurtful lusts , 1 tim. 6. 9. and those also that serve their own bellies , that are pleased with nothing unless it be wound up to the height of pleasure-ableness , that are like the tender and delicate woman , that would not set so much as the sole of her foot to the ground , for tenderness and delicacy , lye very open to that which is disquieting , and cannot , without a great disturbance to themselves , bear a disappointment : and therefore plutarch ( that great moralist ) prescribes it for the preservation of our meekness , not to be curious in diet , or cloaths , or attendance ; for ( saith he ) they who need but few things , are not liable to anger , if they be disappointed of many . would we but learn in these things to cross our selves , we should not be so apt to take it heinously if another crosseth us . and therefore the method of the lessons in christ's school , is first to deny our selves , and then to take up our cross , matth. 16. 24. we must also mortifie the desire of the applause of men , as altogether impertinent to our true happiness . if we have learnt not to value our selves by their good word , we shall not much disturb our selves for their ill word . st. paul bore reproaches with so much meekness , because he did not build upon the opinion of man , reckoning it a small thing to be judged of man's day , 1 cor. 4. 3. 2. be often repenting of your sinful passion , and renewing your covenants against it . if our rash anger were more bitter to us in the reflection , afterwards we should not be so apt to relapse into it . repentance in general , if it be sound and deep , and grounded in true contrition and humiliation , is very meekning , and disposeth the soul to bear injuries with abundance of patience . those that live a life of repentance ( as we have every one of us reason to do ) cannot but live a quiet life ; for no body can lightly say worse of the true penitent , than he saith of himself . call him a fool ( an affront which many think deserves a challenge ) the humble soul can bear it patiently with this thought , yea , a fool i am , and i have call'd my self so many a time ; more brutish than any man ; i have not the understanding of a man , prov. 30. 2. but repentance doth , in a special manner , dispose us to meekness , when it fastens upon any irregular inordinate passion , with which we have been transported . godly sorrow for our former transgressions in this matter , will work a carefulness in us , not again to transgress . if others be causelesly or excessively angry with me , am not i justly requited for the like or more indecent passions . charge it home therefore with sorrow and shame upon your consciences , aggravating the sin , and laying load upon your selves for it , and you will find that the burnt child , especially while the pain is smarting , will dread the fire ; compare iob 42. 6. with ch . 40. 46. with our repentance for our former unquietness , we must engage our selves by a firm resolution , in the strength of the grace of jesus christ to be more mild and gentle for the future . say , you will take heed to your ways that you offend not , as you have done , with your tongue ; and be often remembring that you said so , as david doth , psalm 39. 1. resolution would do much towards the conquering of the most rugged nature , and the quiet bearing of the greatest provocation ; it would be like the bit and bridle to the horse and mule , that have no understanding . it may be of good use every morning to renew a charge upon our affections to keep the peace , and having welcom'd christ in faith and meditation , let no rude unruly passion stir up or awake our love. 3. keep out of the way of provocation , and stand upon your guard against it . while we are so very apt to offend in this matter , we have need to pray ( and to practise accordingly ) lord , lead us not into temptation . — those are enemies to themselves and to their own peace , as well as to humane society , that seek occasion of quarrel , that fish for provocations and dig up mischief ; but meek and quiet people will on the contrary , studiously avoid even that which is justly provoking , and will see it as if they saw it not . those that would not be angry , must wink at that which would stir up anger , or put a favourable construction upon it . the advice of the wise man is very good to the purpose , eccles. 7. 21. also take no heed to all words that are spoken , lest thou hear thy servant curse thee ; and 't is better for thee not to hear it , unless thou couldst hear it patiently , and not be provoked to sin in the hearing of it . 't is a common story of coty's , that being presented with a cupboard of curious glasses , he return'd his thanks to his friend that sent them , and gratified the messenger that brought them , and then deliberately broke them all , lest by the casual breaking of them severally , he should be provok'd to passion . and dion relates it , to the honour of iulius caesar , that pompey's cabinet of letters coming to his hand , he would not read them , because he was his enemy , and he would be likely to find in them , that which would increase the quarrel ; and therefore ( as dr. reynold's expresses it ) he chose rather to make a fire on his hearth , than in his heart ; de non existentibus & non apparrentibus eadem est ratio : keep the injury out of sight , and it will be out of mind . but seeing briars and thorns are with us , and we dwell among scorpions ( so the prophet , ezek. 2. 6. ) and it must needs be , that offences will come , let us be so much the more careful , as we are when we go with a candle among barrels of gunpowder , and exercise our selves to have consciences void of offence , not apt to offend others , nor to resent the offences of others . when we are at any time engaged in business or company , where we foresee provocation , we must double our watch , and be more than ordinary circumspect . i will keep my mouth with a bridle , ( saith david ) i. e. with a particular actual care and diligence , while the wicked is before me , and frequent acts will confirm the good disposition , and bring it to a habit. plutarch adviseth , to set some time to our selves for special strictness : so many days or weeks in which , whatever provocations do occur , we will not suffer our selves to be disturbed by them . and thus he supposeth , by degrees , the habit of vicious anger , may be conquer'd and subdued . but after all , the grace of faith hath the surest influence upon the establishment and quietness of the spirit : faith acted upon the mercy of god , the meekness of christ , the love of the spirit , the commands of the word , the promises of the covenant , and the peace and quietness of the upper world ; this is the approved shield , with which we may be able to quench all the fiery darts of the wicked one , and all his wicked instruments . 4. learn to pause . it is a good rule , as in our communion with god , so in our converse with men , eccl. 5. 2. be not rash with thy mouth , and let not thine heart be hasty to utter any thing . when we are at any time provok'd , delays may be as advantagious , as in other cases they are dangerous . the discretion of a man deferreth his anger , prov. 19. 11. i would beat thee , * ( said socrates to his servant ) if i were not angry ; but he that is hasty of spirit , that joyns in with his anger upon the first rise of it , exalteth solly , pro. 14. 29. the office of reason is to govern the passions , but then we must give it time to act , and not suffer the tongue to over-run● it : some have advis'd , when we are provoked to anger , to take at least so much time to deliberate , as while we repeat the alphabet ; and others have thought it more proper to repeat the lords payer , and perhaps by that time we are past the fifth petition , [ forgive us our trespasses , as we forgive them that trespass against us ] we may be reduced into temper . it is a good rule , to think twice before we speak once ; for he that hasteth with his feet sinneth . it was the noted saying of a great statesman in q. elizabeth's court , take time and we shall have done the sooner . nor can there be any thing lost by deferring our anger ; for there is nothing said or done in our wrath , but it might be better said and better done in meekness . 5. pray to god by his spirit to work in you this excellent grace of meekness and quietness of spirit . it is a part of that comliness , which he puts upon the soul , and he must be sought unto for it . if any man lack this meekness of wisdom , let him ask it of god , who gives liberally , and doth not upbraid us with our folly. when we begin at any time to be froward and unquiet , we must lift up a prayer to him that stilleth the noise of the sea , for that grace which establisheth the heart . when david's heart was hot within him , the first word that broke out was a prayer , psa. 39. 3 , 4. when we are surprized by a provocation , and begin to be in a ferment upon it , it will not only be a present diversion , but a sovereign cure to lift up an ejaculation to god for grace and strength to resist and overcome the temptation : lord , keep me quiet now ! let your requests in this matter , be made known to god ; and the peace of god shall keep your hearts and minds , phil. 4. 6 , 7. you are ready enough to complain of unquiet people about you ; but you have more reason to complain of unquiet passions within you ; the other are but thorns in the hedge , these are thorns in the flesh , against which , if you beseech the lord , as paul did , 2 cor. 12. 8. with faith , and fervency , and constancy , you shall receive grace sufficient . 6. be often examining your growth and proficiency in this grace . enquire what ground you have got of your passion , and what improvements you have made in meekness . provocations recur every day , such as have been wont perhaps , to put you into a passion , these give you an opportunity to make the trial. do you find that you are less subject to anger , and when angry , that you are less transported by it than formerly , that your apprehension of injuries is less quick , and your resentments less keen than usual ? is the little kindom of your mind more quiet than it hath been , and the discontented party weakned and kept under ? 't is well if it be so , and a good sign that the soul prospereth , and is in health . we should examine every night , whether we have been quiet all day ? we shall sleep the better if we find we have . let conscience keep up a grand inquest in the soul , under a charge from the judge of heaven and earth , to enquire , and due presentment make of all riots , routs , and breaches of the peace , aud let nothing be left unpresented for favour , affection or self-love ; nor let any thing presented , be left unprosecuted according to law. those whose natural temper , or their age , or distemper leads them to be hot , and hasty , and unquiet , have an opportunity by their meekness and gentleness to discover both the truth and strength of grace in general ; for it is the surest mark of upright●●●sness to keep our selves from our own iniquity , psal. 18. 23. and yet if the children of god bring forth these fruits of the spirit in old age , when commonly men are most froward and peevish , it shews not only , that they are upright , but rather that the lord is upright , in whose strength they stand , that he is their rock , in whom they have cast anchor , and there is no unrighteousness in him , psal. 92. 14 , 15. 7. delight in the company of meek and quiet persons . solomon prescribes it as a preservative against foolish passion , to make no friendship with an angry man , lest thou learn his way , prov. 22. 24 , 25. when thy neighbours heart is on fire , it 's time to look to thy own . but man is a sociable creature , and cut out for converse ; let us therefore , since we must have some company , chuse to have fellowship with those that are meek and quiet , that we may learn their way , for it is a good way . the wolf is no companion for the lamb , nor the leopard for the kid , till they have forgot to hurt and destroy . company is assimilating , and we are apt insensibly to grow like those with whom we ordinarily converse , especially with whom we delight to converse , therefore let the quiet in the land , be the men of our choice , especially into standing relations and bosom-friendship . observe in others , how sweet and amiable meekness is , and what a heaven upon earth those enjoy that have the command of their own passions ; and study to transcribe such copies . — there are those that take a pleasure in huffing and hectoring company , and are never well but when they are in the midst of noise and clamour ; sure heaven would not be heaven to such , for that is a calm and quiet region ; no noise there but what is sweet and harmonious . 8. study the cross of our lord iesus . — did we but know more of jesus christ , and him crucified , we should experience more of the fellowship of his sufferings . think often how , and in what manner he suffered ; see him led as a lamb to the slaughter , and arm your selves with the same mind . think also why , and for what end he suffered , that you may not in any thing contradict the design of your dying saviour , nor receive his grace in vain . christ died as the great peace-maker , to take down all partition-walls , to quench all threatning flames , and to reconcile his followers , not only to god , but one to another , by the slaying of all enmities , eph. 2. 14 , 16. the apostle often prescribes a believing regard to the sufferings of christ , as a powerful allay to all sinful and intemperate heats , as eph. 5. 2. phil. 2. 5 , &c. those that would shew forth the meek and humble life of christ , in their mortal bodies , must bear about with them continually the dying of the lord iesus , 2 cor. 4. 10. the ordinance of the lord's supper , in which we shew forth the lord's death , and the new-testament , in his blood , must therefore be improved by us for this blessed end , as a love-feast , at which all our sinful passions must be laid aside , and a marriage-feast , where the ornament of a meek and quiet spirit is a considerable part of the wedding-garment . the forgiving of injuries , and a reconciliation to our brother is both a necessary branch of our preparation for that ordinance , and a good evidence and instance of our profiting by it . if god hath there spoken peace to us , let not us go away and speak war to our brethren . the year of release under the law , which put an end to all actions , suits and quarrels , begun in the close of the day of attonement ; then the iubilee-trumpet sounded . 9. converse much in your thoughts with the dark and silent grave . you meet with many things now that disturb and disquiet you , and much ado you have to bear them ; think how quiet death will make you , and how uncapable of resenting or resisting injuries , and what an easie prey this flesh you are so jealous for , will shortly be to the worm , that shall feed sweetly on it . you will e're long be out of the reach of provocation , there where the wicked cease from troubling , and where their envy and their hatred is for ever perished . and is not a quiet spirit , the best preparative for that quiet state ? think how all these things , which now disquiet us , will appear when we come to look death in the face ; how small and inconsiderable they seem to one that is stepping into eternity . think , what need is there that i should so ill resent an affront or injury , that am but a worm to day , and , may be worms meat to morrow . they say , when bees fight , the throwing up of dust among them , quickly parts the fray. hi motus animorum atque haec certamina tanta pulveris exigui jactu compressa quiescunt . a little sprinkling of the dust of the grave , which we are upon the brink of , would do much towards the quieting of our spirits , and the taking up of our quarrels . death will quiet us shortly , let grace quiet us now . when david's heart was hot within him , he prayed , lord , make me to know my end , psal. 39. 3 , 4. to conclude : i know no errand that i can come upon of this kind to you , in which methinks i should be more likely to prevail , than in this ; so much doth meekness conduce to the comfort and repose of our own souls , and the making of our lives sweet and pleasant to us . if thou be wise herein , thou shalt be wise for thy self . that which i have been so intent upon in this discourse , is only to perswade you not to be your own tormentors , but to govern your passions , so that they may not be furio●s to your selves . the ornament i have been recommending to you is confessedly excellent and lovely ; will you put it on , and wear it , that by this all men may know that you are christ's disciples , and you may be found among the sheep , on the right hand , at the great day , when christs angels shall gather out of his kingdom every thing that offends . every one will give meekness a good word , but in this , as in other instances ; probitus laudatur & alget . love is commended by all , and yet the love of many waxeth cold ; but let all that would not be self-condemned , practise what they praise . and as there is nothing in which i should more expect to prevail , so there is nothing in which it will easier appear , whether i have prevailed or no ; this tree will soon be known by its fruits : so many are the passages of almost every day , which call for the exercise of this grace , that our profiting therein will quickly appear to our selves , and to all with whom we converse . our meekness and quietness is more obvious , and falls more directly under a trial and observation than our love to god , and our faith in christ , and other graces , the exercise whereof lies more immediately between god and our own souls . shall we therefore set our selves to manifest in all our c●●●iage and converse , that we have indeed gotten good by this plain discourse ; that our relations and neighbours , and all that we have dealings with , may observe a change in us for the better , and may take knowledge of us that we have been with iesus ; and let not the impressions hereof ever wear off , but living and dying , let us be found among the quiet in the land : we all wish to see quiet familes , and quiet churches , and quiet neighbourhoods , and quiet nations , and it will be so if there be quiet hearts , and not otherwise . finis . a sermon on acts xxviij . 22. shewing , that the christian religion is not a sect , and yet that it is every where spoken against . by matthew henry , minister of the gospel . london : printed for , and sold by , thomas parkhurst , at the bible and three crowns , in cheapside , m dc xcix . christianity no sect to be spoken against . acts 28. 22. — for as concerning this sect , we know that every where it is spoken against . would you think that such a spiteful scornful word as this should ever be said of the christian religion ? that pure religion and undefiled , which came into the world supported by the strongest evidences of truth , and recommended by the most endearing allurements of grace and goodness : the sayings whereof are so faithful , and so well worthy of all acceptation : that sacred institution which scatters the brightest rays of divine light and love that ever were darted from heaven to earth : that 's it which is here so invidiously call'd a sect , and is said to be every where spoken against . it will be worth while to observe , 1. who they were that said this , they were the chief of the iews that were at rome , ver . 17. the iews were look'd upon ( at least they look'd upon themselves ) as a very knowing people ; the iews at rome ; a place of learning and enquiry , thought themselves more knowing than the other jews ; st. paul in his epistle to the romans , chap. 17. 2. — 20. takes notice of it : thou art called a 〈◊〉 and makest thy boast of god , and knowest his will , — and art confident that thou thy self art a guide of the blind , a light of them which are in darkness , &c. and we have reason to suppose that the chief of the jews there who had the greatest advantages of education and correspondence , were the most intelligent : it might also be justly expected that upon the first notices of the gospel , the iews should have been of all people most ready to acquaint themselves with a religion which was so much the honour and perfection of their own : and yet it seems , the iews , the chief of the jews at rome knew no more of christianity but this , that it was a sect every where spoken against . this we know , ( said they ) and it was all they knew concerning it . the iews were of all other the most bitter and inveterate enemies to the christians ; while the roman emperors tolerated them , ( as they did till nero's time † ) the iews with an unwearied malice persecuted them from city to city , and were the first wheel in most of the opposition that the gospel met with , when it was first preached : now one would think they would not have been so vigorous and industrious to suppress christianity if they had not very well acquainted themselves with it , and known it to deserve such opposition ; but it seems by this , they knew little or nothing of the religion they so much mal●gned , had never search'd into the merits of its cause , no● weigh'd the proofs of its divine authority but against all law and reason condemn'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as iustin 〈◊〉 complains ) purely upon common fame , and follow the cry to run it down , because it was 〈◊〉 where spoken against . 2. upon what 〈◊〉 they said this . they were now appointing a time to discourse with st. paul upon the grand question in debate , whether iesus of nazar●●● was 〈◊〉 messiah or no. and they seem'd willing to hear what that great man had to say 〈◊〉 defence of the religion he preach'd , we desire ( say they ) to hear of thee what 〈◊〉 — now one would expect that 〈◊〉 good a cause , managed by such a skilful advoca●● would not but carry the day , and be victorious , and that they would all have been brought over to the belief of christianity ; but we find v. 24. that it prov'd otherwise ; after all , there were those that believed not , and the text intimates the reason of their infidelity , they came to hear the word under a prejudice ; they had already imbib'd an ill opinion of the way , which right or wrong they resolved to hold fast ; and tho' some of them by the help of divine grace got over this stumbling block , that like the bereans were more noble than the rest , and of freer thought : yet many of them continued under the power of those prejudices , and were seal'd up under unbelief , v. 26. 27. thus is the power of the word in many , baffled by the power of prejudice . they do not believe , because they are resolved they will not : they conclude that no good thing can come out of nazareth , and will not be perswaded to come and see : thus do they prejudge the cause , answering the matter before they bear it , and it will pro●e folly and shame to them . now in the account they here give of their knowledge of the christian religion , we may observe , 1. that they look'd upon it to be a sect , and we 'll prove that to be f●●lse . 2. — a sect every where spoken against , and we will grant that to be true , that it is generally spoken against tho' t is most unreasonable and unjust it should be so . first , the christian religion is here called ( but miscalled ) a sect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a heresy , after the way which they call heresy , ( saith st. paul , acts 24. 14. ) so worship i the god of my fathers , — the sect of the nazarenes , so tertullus calls it in his opening of the indictment against paul , acts 24. 5. it 's call'd this way , acts. 9. 2. and that way , acts 19. 9. as if it were a by-path out of the common road. the practice of serious godliness is still look'd upon by many as a sect that is a party-business , and a piece of affected singularity in opinion and practice tending to promote some carnal design , by creating and supporting invidious distinctions among men. this is the proper notion of a sect , and therefore the masters and maintainers of sects are justly in an ill name , as enemies to the great corporation of mankind ; but there is not the least colour of reason to put this invidious and scandalous character upon the christian religion . however , it may be mistaken and misrepresented , it is very far from being really a sect. there were sects of religion among the jews ; we read of the sect of the sadducees , acts 5. 17. which was built upon peculiar notions , such as overturn'd the foundation of natural religion , by denying a future state of rewards and punishments : there was also the sect of the pharisees , acts 15. 5. the straitest sect of their religion , acts 26. 5. which was founded in the observance and imposition of singular rites and customs , with an affected separation from , and contempt of all mankind : these were sects : but there is nothing of the spirit and genius of these in the christian religion , as it was instituted by its great author . 1. true christianity establisheth that which is of common concernment to all mankind , and therefore is not a sect. the truths and precepts of the everlasting gospel are perfective of and no way repugnant to the light and law of natural religion . is that a sect which gives such mighty encouragements and assistances to those that in every nation fear god and work righteousness ? acts 10. 34. is that a sect which tends to nothing else but to reduce the revolted race of mankind to their ancient allegiance to the great creator , and to renew that image of god upon man which was his primitive rectitude and felicity ? is that a sect which proclaims god in christ reconciling the world unto himself , and recovering it from that degenerate and deplorable state into which it was sunk ? is that a sect which publisheth good-will towards men , and christ the lamb of god taking away the sins of the world ? surely that which concurs so much with the uncorrupted and unprejudiced sentiments , and conduceth much more to the true and real happiness of all mankind cannot be thought to take its rise from such narrow opinions , and private interests , as sects ow their original to . 2. true christianity hath a direct tendency to the vniting of the children of men , and the gathering of them together in one and therefore is far from being a sect , which is suppos'd to lead to division , and to sow discord among brethren . the preaching of the gospel did indeed prove the occasion 〈◊〉 contention . our saviour foresaw and foretold it would be so , luke 12. 51 , 52 , 53. that his disciples and follow●● would be men of strife , in the same sen● that 〈◊〉 prophet was , ier. 15. 10. not men stroing , but men striven with ; but the gospel w●s by no means the cause of this contention , for it was intended to be the cur●● of all contention . if there be any who under the cloak and colour of the christian name caus●●visions , and propagate feuds and quarrels among men , let them bear their own burthen ; but it is certain that the christian religion as far as it obtains its just power and influence upon the minds of men will make them meek and quiet , humble and peaceable , loving and useful , condescending and forgiving , and every way easy , and acceptable and profitable one to another . is that a sect which was introduced with a proclamation of peace on earth ? that which beats swords into plow-shares , and spears into pruning-hooks ? or , was he the author of a sect who is the great creator of vnity , and who died to break down partition walls , and to slay all enmities , that he might gather together in one the children of god that were scattered abroad ? was he the author of a sect who came into the world not to destroy mens lives , but to save them , and who taught his followers not only to love one anoth●● 〈◊〉 to love their ene●ies and to 〈◊〉 every one their neighbour that they could be any way serviceable to ? 3. true ch●●●●anity aims at no worldly benefit or advantage , and therefore must by 〈◊〉 means be call'd a sect. those that espouse a sect are suppos'd to be govern'd in it by their secular interest , and to aim at wealth , not honour , or the gratification or some ●ase lust : the pharisees proved themselv●● 〈◊〉 a sect by their thirst after the praise of 〈◊〉 ; and their greedy devouring of widows houses : but the professors of christianity have not only been taught by the law of their religion to live above this world , and to look upon it with a holy contempt , but have been expos'd by their profession to the loss and ruine of all their secular comforts and enjoyments . are those to be accounted politick and designing sectaries that have for christ chearfully su●●ered the loss of all things ? is that a sect which instead of prefering a man to honour , or raising him an estate , lays him open to disgrace and poverty , renders him obnoxious to fines and forfeitures , banishments and imprisonments , racks and tortures , flames and gibbets , which were the common lot of the primitive christians ? caesar vaninus a swo●● enemy to the christian religion , and one who was industrious in searching out objections against it , own'd he could find nothing in it that savour'd of a carnal and worldly design ; no , it hath always approv'd it self a heavenly calling , and the strictest professors of it ( even their enemies themselves being judges ) have had their conversation in the world in simplicity , and godly 〈◊〉 , not with fleshly wisdom very unjustly therefore it is called a sect. as to this therefore , suffer a word of caution and exhortation . 1. let us take heed left our profession of religion degenerate into any thing which may make it look like a sect. christianity as it was instituted by christ is not a sect , let not christians then be sectaries . we make our profession of religion a sect when we monopolize the church and its ministry and sacraments , and spend that zeal in matters of doubtful disputation which should be reserved for the weightier matters of the law. when we place our religion in meats and drinks , which should be placed in righteousness , and peace , and ioy in the holy ghost . when we profess religion with a conceit of our selves , and a contempt of others , and with any wordly secular design ; when we sacrifice the common interests of christ's kingdom to the particular interests of a party , and in a word , when our profession is tainted with the leaven of the pharisees , which is both sowring and swelling , then it degenerates into a sect. let us therefore adhere to the sure and large foundations , and be acted by a principle of love to , and so maintain communion with all that in every place , and under every denomination , call on the name of iesus christ our lord , both theirs and ours . let us be modest in our opinions , charitable and candid in our censures , self-denying in all our converse , acting always under the influence of that wisdom that is from above , which is first pure , then peaceable , gentle and easy to be intreated , full of mercy and good fruits , without partiality and hypocrisy , that by this well-doing we may put to silence the ignorance of those who call religion a sect. 2. let us not be deterr'd from serious godliness , or any of the instances of it , by the invidious name of a sect , which is put upon it . if a 〈◊〉 and sober and circumspect conversation , a conscientious government of our tongue , praying and singing psalms in our families , a religious observation of the lord's day , a diligent attendance upon the means of grace , joyning in religious societies for prayer and christian conference , and endeavouring in our places the suppression of profaness and immorality , if these and the like be call'd and counted the marks and badges of a sect , let us not be moved at it , but say as david did , 2 sam. 6. 22. if this be to be vile , i will be yet more vile . if the practice of piety be branded as a sect , it is better for us to come under the reproaches of men for following it , than under the curse of god for neglecting it . it is a very small thing to be judged of man's day , but be that judgeth us is the lord : let us therefore be more afraid of being sectaries , than of being call'd so . secondly , the christian religion is here said to be every where spoken against . that it was spoken against was evident enough , but that it was every where spoken against , was more than they could be sure of : they did not know all places , nor had they correspondence with , or intelligence from every country ; but we must not wonder if those that oppose the truth as it is in jesus , make no conscience of transgressing the laws of truth in common conversation . but we will suppose that the acquaintance and converse of tho●●●ews at rome lay mostly with those that were enemies to christianity , and spoke against it , and they therefore concluded it every where spoken against because they found it spoken against in all places that they 〈◊〉 to , or had advice from . thus ●pt are we to embrace that as a general sentiment and observation which we find received by those that we usually associate with , and so we ●un our selves into mistakes , which larger and more impartial enquiries would soon rectify . but we will take it for granted , however , that what they said was true , not because they said it , but because the experience of all ages doth confirm it , and concur with it : so that a little acquaintance with books and the world will prove the observation which we ground upon this text ▪ 〈◊〉 that it is , and always hath been , the lot of christ's holy religion , to be every where spoken against . or thus : that true christianity hath all along met with a great deal of opposition and contradiction in this world. i purpose not to enter into a particular disquisition of that which has been , and is spoken against religion , nor do i undertake at present to shew how false and unreasonable it is , that hath been done many a time by the best han●● , and so effectually that every impartial eye must needs look upon the cause of the adversaries of religion to be a baffled cause : but i shall only make some improvement of this general observation , which cannot be unseasonable in an age wherein the gates of hell seem to be making their utmost efforts against the church ; and the devil , as the calumniator and false accuser to be more wroth than ever with th● woman the church , and to push on the war with an unusual vigor against the r●●ant of her seed , which keep the commandments of god , and have the testimony of iesus christ. i shall therefore ( 1. ) enquire what it is in christianity that is spoken against . and ( 2. ) shew you why so holy and excellent a religion is spoken against , and then draw some inferences from this observation . for the first , who and what it is that is spoken against . 1. iesus christ , the author of our religion , is every where spoken against . when the first-begotten was brought into the world , old 〈◊〉 on , among other great things , pronounced this concerning him , that he was a sign which should be spoken against , and by that means was set for the fall of many , luke 2. 34. when he was here upon earth he was spoken against . the 〈◊〉 , which was design'd to be the head of the corner , was rejected , and set at naught by the builders . it was not the least of his sufferings in the days of his flesh , that he endured the contradiction of sinners against himself , heb. 12. 3. they spoke against his person as mean a●d contemptible , and one that had no form , non comliness● they spoke against his preaching as fal●● and deceiving , iohn 7. 12. as factious and seditious , luk● 23. 2. as senseless and ridiculous , for the pharis●●● derided him for it , luke 16. 1● . they spake against his miracles as done in confederacy with belzebub the prince of the devils , mat. 12. 24. they spoke against his morals , charging him with blasphemy against god , profanation of the sabbath-day ; and all the instances of debauchery which were usually met with in a gluttonous man , a wine-bibber , and a friend of publicans and sinners , mat. 11. 19. they spoke against his followers as a company of ignorant despicable people , iohn 7. 48. 49. when he was in his sufferings , pass through all the steps and stages of them , and you will find him every where spoken against , they reproched him in all his offices , in his office of teaching , when they challenged him to tell who smote him : in his office of saving , when they challenged him to save himself as he had saved others . in his office of ruling , when they challenged him to prove himself the king of the iews by coming down from the cross. the common people spoke against him , even they that passed by reviled him . the pharisees & chief priests , the grandees of the church were as severe as any in their reflections upon him , princes also did sit and spake against him , herod and his men of war set him at nought , made nothing of him that made all things . nay , even now he is set down at the right-hand of the majesty on high , far above all principalities and powers , i. e. both good and evil angels , so as to be no more hurt by the contradictions of the one , than he is benefitted by the adorations of the other , yet still he is spoken against . besides the contempt cast upon him by the iews and mahometans , are there not with us , even with us , those that daringly speak against him ? arians and socinians are daily speaking against him as a meer man , thinking that a robbery in him , which he thought none , to be equal with god ; quakers and entbus●asts speak against him as a meer name , setting up i know not what christ within them , while they explode that iesus that was crucified at ierusalem . atheists and deists 〈◊〉 against him as a meer cheat , accounting the 〈…〉 a great imposture , and his 〈◊〉 a iest. profane and ignorant 〈…〉 slightly of him , as if our beloved were no more than anoth●●●eloved ; and some 〈…〉 cornfully of him , as iulian the apostate did , that call'd him in disdain the galilean , and the carpenter's son. such as these are the hard speeches , which ungodly sinners have spoken against him , the lord rebuke them ; even the lord that hath chose● ie●●salem rebuke them . 2. god himself the great object of our religious regards , is every where spoken against . it is not only the christian revelation that is thus attack'd by virulent and blasphemous tongues , but even natural religion also . the glorious and blessed god the great creator and benefactor of the universe , that doth good to all , and whose tender merc●es are over all his works , even he is every where spoken against . some deny his being : tho' his existence be so necessary , so evident , that if he be not , t is impossible any thing else should be , yet there are fools who say in their hearts , what they dare not speak out , that there is no god , psal. 14. 1. and he that saith there is no god wisheth there were none , and if he could help it there should be none . others blaspheme the attributes of god , that charge the all-seeing ey● with blindness , saying , the lord shall not see , psal. 94. 7. that charge the eternal mind with forgetfulness , saying , god hath forgotten , psal. 10. 11. that charge the almighty arm with impotency , saying , can god furnish a table in the wilderness , which is there call'd speaking against god , psal. 78. 19 , 20. thos●● 〈…〉 promise themsel●● 〈…〉 they shall not surely die , 〈…〉 re●uire it . and th●se that bold●● 〈…〉 and irreligi●●● saying unto 〈…〉 depart from us — job . 21. 14 , 15. 〈…〉 of god , tho' he is infinitely great and glorious , others speak hardly of him , tho' he is infinitely just and good ▪ the name of god is spoken against by the profane using of it ; so it is construed psal. 〈◊〉 ▪ 39 ▪ 20. they speak against thee wickedly , thine enemies take thy name in vain● can there be a greater slight put upon the eternal god than for men to use his sacred and blessed name as a by-word , with which they give vent to their exorbitant passions , or fill up the vacanci●s of their other idle-words ? the name of god is thus abus'd not only by those that bel●h out bloody oaths and ●urses which make the ears of every good man to tingle , but by ●●ose that mention the name of god slightly and irreverently , in their common conversation ; in whose mouths he is near when he is far from their reins : to use those forms of speech which properly signify an acknowledgment and adoration of god's being , as o god , or o lord , or an appeal to his omniscience , as god knows , or an invocation of his favour , as god bless me , or god be merciful to me● i say , to use these or the like expressions impertinently , and intending thereby to express only our wonder , our surp●ize , or our passionate resentments , or any thing than that which is their proper and awful signification , is an evidence of a vain mind , that wants a due regard to that glorious and fearful name , the lord our god. i see not that the profanation of the ordinance of praying , is any bett●● 〈◊〉 the profanation of the ordinance of swearing . the serious ●●●sideration of this , i hope , might prevent much of that 〈◊〉 which is 〈…〉 god , and to his holy name , by some that 〈◊〉 not with others to an exce●● of ri●t . the pro●●dence of god 〈◊〉 likewise every where spoken against by mur●●u●ers and complainers that qua●●el with it , and find fault with the disposals of it , and when they are hardly bestead curse their king and their god. thus is the mouth of the ungodly set against the heavens , and their tongue walket●●●hbrough the earth . 〈◊〉 the word of god the great rule of our religion is every where spoken against , so it was 〈◊〉 was first preached , wherever the apo●●●es 〈◊〉 preaching the doctrine of christ they 〈…〉 those that spake against it , ●ontradicting and 〈…〉 . so it is , now it is 〈◊〉 , atheists speak against the scriptures as not of authority , 〈◊〉 speak against it as dark and uncertain further than it is expounded , and supported by the authority of their church , which * receives unwritten traditions pari pietatis affectu ac reverentiâ , with the same pious affection and reverence that they receive the scripture , nay , and if we may judge by their practice , with much more . thus is the word of god blasphemed by them who call themselves the temple of the lord. but if we take away revelation ( as the deists do ) all religion will soon be lost , and if we derogate from the scriptures ( as the papists do ) all revelation is much endangered . those also speak against the scriptures , who profanely iest with them , and that they may the more securely rebel against scripture laws , make themselves and their idle companions merry with the scripture language . the word of the lord is unto them a reproach , as the prophet complains , ier. 6. 10. and another prophet found it so , whose serious word of the necessity , of precept upon precept was turned into an idle song , ( as grotius understands it ) isa. 28. 13. the word of the lord was unto them precept upon precept — very likely it was done by the drunkards of ephraim , spoken of v. 1. and it gave occasion to that caution , v. 22. be ye not mockers lest your bands be made strong . profligate and debauched minds relish no wit like that which ridicules the sacred text , and exposeth that to contempt : as of old , the insulting 〈◊〉 must be humour'd with the songs of sion ; and no cups can please belshazzar in his drunken frollick but the sacred vessels of the temple . thus industrious are the powers of darkness to vilify the scriptures , and to make them coutemptible ; but he that sits in heaven shall laugh at them , for in spite of all the little efforts of their impotent malice , he will magnifie the law and make it honourable , according to the word which he hath spoken , isa. 42. 21. 4. the people of god , the professors of this religion are every where spoken against . not only those of some particular perswasion or denomination , but ( without regard to that ) such as have been zealous in fearing god , and working righteousness have been , in many places , very much spoken against . our blessed saviour hath told his disciples what treatment of this kind they must expect , that they should be revil'd and have all manner of evil said against them falsly , mat. 5. 11 , 12. that they and their names should be cast out as evil , luke 6. 22. and if they called our master , belzebub , no nick-names fastned upon his followers can seem strange . mat. 5. 25. mocking was an old way of persecuting the covenant-seed , for thus , he that was after the flesh , betimes persecuted them that were after the spirit . compare gen. 21. 9. with gal. 4. 29. god's heritage ha●h always been as a speckled bird , that all the birds are against , ier. 12. 9. and his children for signs and for wonders in israel , that every one hath a saying to . isa. 8. 18. even wisdoms children have been call'd and counted fools , and their life madness ; the quiet in the land represented as enemies to the publick peace ; and those who are the greatest blessings of the age branded as the troublers of israel . the primitive christians were painted out to the world under the blackest and most odious characters that could be , as men of the most profligate lives and consciences , and that even placed their religion in the gros●est impieties and immoralities imaginable . their enemies found it necessary for the support of the kingdom of the devil , the father of lies and slanders , ( fortiter calumniari ) to characterize them as the worst of men , to whom they were resolv'd to give the worst and most barbarous treatment . it had not been possible to have baited them , if they had not first dress'd them up in the skins of wild beasts . and as then , so ever since , more or less in all ages of the church , reproach hath been entail'd upon the most serious and zealous professors of religion and godliness . ● ▪ the ministers of christ , the preachers of this religion , are with a distinguishing enmity every where spoken against . under the old testament god's messengers and his prophets were generally mocked and misused , and it was ierusalem's measure-filling sin. 2 chron. 36. 16. 't was one of the devices they devis'd against ieremiah to smite him with the tongue , because they would not , and they desired tha● others might not give heed to any of his words , ier. 18. 18. those to whom the prophet ezekiel was a very lovely song , and with their mouths showed much love to him , yet were still talking against him by the walls , and in the doors of their houses , and god lets him know it . ezek. 33. 30 , 31 , 32. and then it is not strange if the ministers of the new testament ( in which truth shines with a stronger light ) be with no less enmity spoken against by those that love darkness rather than light. the apostles , those prime ministers of state in christ's kingdom were so loaded with reproach , that they were made a spectacle to the world , a spectacle of pity to those that have either grace or good nature , but a spectacle of scorn to those that had neither . they were trampled upon as the filth of the world ; and whereas the off-scouring of any thing is bad enough , they were look'd upon as the off-scouring of all things ; even unto this day ; after they had in so many instances approv'd themselves well , and could not but be made manifest in the consciences of their worst enemies , 1 cor. 4. 9 , 13. and it hath all along been the policy of the churches enemies by all marks possible to bring the ministry into contempt , and to represent the churches nazarites , even those that were purer than snow , whiter than milk , and more ruddy than rubies , with a visage blacker than a coal , so that they have not been known in the streets . i allude to that complaint , lam. 4. 7 , 8. marvel not , if the standard-bearers be most struck at . 6. the christian religion it self hath been and still is every where spoken against . the truths of it contradicted as false and groundless , the great doctrines of the mediation of christ , and the resurrection of the dead were ridicul'd by the athenian philosophers , acts 19. 18 , 32. the laws of it faulted as grievous and unreasonable , as hard sayings , which could not be born , by those who bid open defiance to the obligation of them , and say , let us break their bands asunder , and cast away their cords from us , ps. 2. 3. the ordinances of it despis'd as mean , and having no form nor comeliness . sabbaths mock'd at , as of old , lam. 1. 7. and the sanctification of them represented as only a cloak for idleness . sacraments reproach'd , and the sacred memorial of christ's death and sufferings , by the persecutors of the primitive christians represented to the world as the bloody and inhumane killing and eating of a child , and their love feasts and holy kiss ( which were then in use ) as only introductions to the most abominable uncleanness . primitive christianity was industriously put into an ill-name : it was call'd emphatically the atheism , because it overthrew idolatry , and undermin'd the false gods , and worships that had so long obtain'd . this was the out-cry at ephesus , that if paul's doctrine took place , the temple of the great goddess would be despis'd , acts 19. 26 , 27. it was also branded as a novelty , and an up-start doctrine , because it took people off from that vain conversation which they had received by tradition from their fathers . it was call'd at athens a new doctrine , and industriously represented in all places as a mushrome sect , that was but of yesterday . it was look'd upon as nearly allied to iudaism , because it was so much supported by the scriptures of the old testament , and nothing was more despicable among the romans than the iews , and their religion . the professors of christianity were look'd upon as unlearned and ignorant men , acts 4. 12. the very dregs and refuse of the people . iulian forbad the calling of them christians , and would have them called nothing but galileans , thereby to expose them to the contempt of those who are ( as indeed most people are ) govern'd more by a sound of words than by the reason of things . thus when the devil was silenced in his oracles ( as it is well known he was upon the setting up of christianity in the world ) his mouth was opened in lies and slanders ; and being forced to quit his pretentions to a deity , he appears bare-faced , as a devil , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a false-accuser . the reformed religion in these latter ages , hath been in like manner spoken against : though it maintains all that , [ and only that ] doctrine , which christ and his apostles preach'd , and was before luther there , where popery , as such , never was before or since , that is , in the holy scriptures , yet the professors and preachers of it have been call'd and counted hereticks , and schismaticks , and by all possible artifices expos'd to the odium of the people , that none might buy or sell , i. e. have the benefit and comfort of civil society and commerce , that had not the mark , or the name of the beast , or the number of his name . nay , even among some that profess the christian and reformed religion , yet the practice of serious godliness is very much spoken against . the power of religion is not only disliked and deny'd , but contradicted and condemned by those that rest in the form. they that call the evil , good , will call the good , evil ; and it is not strange if they , who abandon themselves to work all uncleanness with greediness , speak ill of such as run not with them to the same excess of riot , where the wicked walk on every side , he that departeth from evil maketh himself a prey . the old enmity between the seed of the woman and the seed of the serpent is still working , and the old game every day plaid over again . the truth as it is in iesus , and the truth which is according to godliness will be contradicted by those that lye in wait to deceive . bigots on all sides will have something to say against catholick charity and moderation : they that are fervent in spirit , serving the lord , and forward to every good work , must expect to be evil spoken of by such as affect a lukewarmness , and indifferency in religion : nor can those who walk circumspectly , not as fools but as wise , escape the lash of their tongues who live at large , and walk loosly , and at all adventures , as the fools in israel . i come now in the second place to enquire what 's the reason that so holy and excellent a religion as christianity is , meets with such hard usage , and is thus spoken against , every where spoken against : when we hear such an out-cry as this made against christianity , it is natural to us to enquire , as pilate did when such a clamour was raised against its author , why , what evil hath it done ? truly we may say concerning it as pilate did concerning him , we find no fault in it . which of all its opposers convinceth it of sin or error ? it invades no man's right , breaks in upon no man's property , is no disturbance of the peace , no enemy to the welfare of families and societies , is no prejudice at all to the interests of states aad princes , but to all these highly beneficial and advantageous : why then is it thus accused , condemned and spoken against ? we will endeavour to find out the true reason of it , though it is impossible to assign a justifiable reason of that which is most unreasonable . 1. the adversaries of religion speak against it because they do not know it . sound knowledge hath not a greater enemy in the world than ignorance . our lord jesus was therefore despised and hated by the world , because the world knew him not , iohn 1. 10. if they had known the dignity of his person , the excellency of his doctrine , and the gracious design and purpose of his coming into the world , certainly they would not have crucified the lord of glory , 1 cor. 2. 8. they that did it , did it through ignorance , and knew not what they did . thus they who say to the almighty , depart from us , could not say so if they did not at the same time studiously decline the knowledge of his ways . no man will speak against religion and the power of it , that hath either seriously weighed the proofs and evidences of it , or impartially tried the comfort and benefit of it . if they knew this gift , this inestimable gift of god , instead of speaking against it , they would covet it earnestly as the best gift . he that looks at a distance upon men dancing , would think them to be mad : ( it was peter martyr's comparison , in a sermon which had so good an influence upon the conversion of the marquess of vico ) but let him come nearer them , and observe the regularity and harmony of all their motions and postures , and he will not only admire their order , but find in himself an inclination to join with them : so he that contents himself with a distant and transient view of the practice of piety will perhaps take up hard thoughts of it , but a better acquaintance will rectify the mistake . when the spouse in the canticles had given a description of her beloved to the daughters of ierusalem , the same who before had scornfully ask'd , what is thy beloved more than another beloved ? now as seriously enquire , whither is thy beloved gone , that we may seek him with thee ? the people of god are called his hidden ones , and their life is a hidden life , their way above , and therefore it is that the world speaks evil of them , because it knows them not . 1 ioh. 3. 1. they who speak evil of these dignities , speak evil of those things which they know not , as the apostle speaks iude 8. 10. how unjust then , and unreasonable is the enmity and malice of the adversaries of religion , to condemn that which they never enquired into , and to load that with the vilest reproaches which for ought they know , merits the highest encomiums ! and how excellent then are the ways of god , which none speak ill of but those that are unacquainted with them ! while those that know them witness to the goodness of them , and wisdom is justified of all her children , mat. 11. 19. 2. they speak against it because they do not like it , and we know ill-will never speaks well . tho' they have little acquaintance with religion , yet they know this concerning it in general , that it is not agreeable with the way of their hearts which they are resolved to walk in , nor with the course of this world , which is the card and compass they steer by , and from which they take their measures ; they know this , that it lays a restraint upon their appetites and passions , and consists much in the mortifying of their beloved lusts and corruptions , and therefore they have a secret antipathy to it : the carnal mind , which is enmity against god , is so against all that bear the image of god. christ hath bidden his disciples to expect the hatred of the world , and not to marvel at it , ioh. 15. 18 , &c. they who hate to be themselves reform'd will never love those that are reform'd : out of the abundance therefore of the heart , and the malignity that is there , it is no marvel if the mouth speak ; where the root of bitterness is , it will bear gall and wormwood the daring sinner that stretcheth out his hand against god finds his hand too short to reach him ; but say they , with our tongue will we prevail , our lips are our own . the beast that made war with heaven in the apocalyptick vision , though he had ten horns , and those crown'd , yet is not described doing mischief with them , but opening his mouth in blasphemy against god , to blaspheme his name , and his tabernacle , and them that dwell in heaven , rev. 13. 5 , 6. the poison of the serpents seed is under their tongue , rom. 3. 13. 3. they speak against religion because it speaks against them . they who have fellowship with the unfruitful works of darkness , hate the light which discovers them , ioh. 3. 19. nor do any curse the rising sun but those that are scorch'd by it . why were the pharisees so exasperated against our saviour but because he spake his parables against them , and laid them open in their own colours ? why did the world hate him who so loved the world , but because he testified of it that its works are evil ? why had ioseph's brethren such a spleen against him , but because he was a witness against them , and brought to his father their evil report ? why did ahab hate micajah , and call elijah his enemy but because they were the faithful reprovers of his wickedness , and never prophesied good concerning him , but evil ? why did the inhabitants of the earth rejoyce when the witnesses were slain , but because those two prophets by their plain and powerful preaching tormented them that dwelt upon the earth ? the everlasting gospel is a testimony , either to us to convin●●●s , or against us to condemn us , and then no ●onder if those speak against it who hate to be convinced by it , and dread to be condemned by it . the prophet complains of those that laid snares for him that reproveth in the gate ; and why is it faithful ministers are so much hated , but because their business is to shew people their transgressious ? if they would flatter sinners that flatter themselves in a sinful way , and cry peace to them , to whom the god of heaven doth not speak peace , they might avoid a great deal of reproach and censure ; but they dare not do it . they are not to make a new law and gospel , but to preach that which is made : they have their rule in that caution given to the prophet , ier. 15. 19. let them return unto thee , but return not thou unto them . the hearts and lives of men must be brought to comply with the word of god , for the word of god can never be made to comply with the humours and fancies of men. ministers as they would not for the world make the way to heaven any straiter or narrower than christ hath made it , so they dare not make it any broader or easier , not offer life and salvation upon any other terms than the gospel hath already settled . if they aim at pleasing men , they cannot approve themselves the servants of christ , and therefore are they so much spoken against . and the same is the reason why the most strict and serious christians are so much spoken against , because their piety and devotion , their justice and sobriety , their zeal and charity , is a standing reproof to the wicked world , and condemns it , as the faith and holy fear of no●h condemned the infidelity and security of the old world. the sodomites were ●●exed at lot's conversation as much as he was at their filthy conversation . wherefore doth the blood-thirsty hate and revile the vpright , while the iust seek his soul , but for the same reason for which cain hated abel , because his own works were evil and his brothers righteous . now for the application of this doctrine . let us see what good use we may make of this observation concerning the wickedness of the wicked in speaking so much against religion and godliness , and what is our duty in reference hereunto . first , let us admire the patience and forbearance of the god of heaven , in that he bears so much , and so long , with those that thus speak against him and his holy religion . the affront hereby given him is very great , and ( we would think ) intollerable , even hard speeches that reflect upon an infinite majesty , have in them a kind of infinite malignity . he hears and knows all that which is said against him , and against his truth and vvays , and as a jealous god resents it . he hath always power in his hands to punish the proudest of his enemies , nor would their immediate ruine be any loss to him , and yet sentence against these evil words and works is not executed speedily : be astonished o heavens , at this , and wonder o earth ! that those wretches which rebel against the beams of such light and glory , which spurn at the bowels of such love and grace , are not immediately made the visible monuments of divine vvrath and vengeance , and like , sodom and gomorrah , set forth for an example ! that the blasphemers and scoffers of these last days are not instantly struck dumb , struck dead . that he who hath so much said against him , yet doth himself keep silence , and doth not answer all these reproaches and contradictions ( as he easily could ) in thunder and lightning . though his silence and forbearance is turn'd to his reproch even by those that have the benefit of it , who therefore think him altogether such an one as themselves , and take occasion from his patience to question his faithfulness , and challenge his iustice , saying , where is the promise of his coming ? yet he bears , and his patience is stretched out even to long-suffering , because he is not willing that any should perish , nor that any means should be left untried to prevent their perishing . therefore he bears with sinners , because this is the day of his patience , and of their probation . the wrath of god is reveal'd from heaven in the word of god , that we might be aw'd by faith , more than in present providences , which would be an aw to sense . but there is a day coming , a dreadful day , when our god shall come , and shall no longer keep silence , a day foretold in the early ages of the vvorld , by enoch the seventh from adam , when judgment shall be executed upon ungodly sinners for all their hard speeches , which day he will not anticipate , for he knows it is coming , psal. 37. 13. it is agreeable to the regular course of justice , that all judgments be adjourn'd till the iudgment-day , and all executions defer'd till execution-day : and therefore now he condescends to reason with those that speak against him , for their convicttion , as he doth by the prophet ezek. 18. 25 , &c. where he fairly debates the case with those who said , the way of the lord is not equal , that every mouth may be stopped with an unanswerable argument before it be stopt with an irreversible sentence , and those who have spoken against him may be sent speechless to hell. he keeps silence now , because when he doth speak he will be justified . when our lord jesus was here upon earth , with what an invincible patience did he endure the contradiction of sinners ; when so many ill things were witnessed against him he was silent , to admiration , answered not a word to all their unjust calumnies and accusations , but at the same time he bound them over to the judgment of the great day by that awful word , mat. 26. 64. hereafter ye shall see the son of man sitting on the right hand of the power , — and still he bears in expectation of that same day . he doth not take vengeance presently because he hath an eternity before him for the doing of it . and by the way , we may infer from hence , that those who would be like their heavenly father , must bear reproach and contradiction patiently . when any thing is said against us , reflecting never so little disparagement upon us , or our families , our resentments of it are very sensible , and we are apt to take it hainously ; nay , and to say we do well to be angry , for it is not a thing to be endur'd ; not to be endur'd ! o think how much god bears with the contempt and reproach cast upon his great name , and that will surely qualify our resentments of any indignity done to our little names ! who are we that we must not be spoken against ? or what are our sayings that they must not be contradicted ? such affronts as these we should learn to bear as david did when shimei cursed him , so let him curse ; and as the son of david did when his enemies reviled him , blessing them that curse us , and praying for them that this persecute us , that we may be the children of our father which is in heaven . god adjourns his vindication to the great day , and then surely we may adjourn ours to that day as st. paul doth his , 1 cor. 4. 5. secondly , let us acknowledge the power of divine grace , in keeping up the christian religion in the world , notwithstanding the universal contradiction , and opposition it hath met with . one would think that a way thus spoken against every where should have been long ere this lost and ruin'd , and the christian name cut off , to be no more in remembrance ; which its adversaries have so industriously endeavoured ; if it had been of men , it had certainly come to naught quickly , though they had let it alone , but being of god , it was to admiration victorious over all oppo●ition . a sect , a cheat could never have supported it self against so much contradiction ; no human power or policy could have kept it up , nor any thing less than an almighty arm. the continuance of the christian religion in the world to this day is a standing miracle for the conviction of its adversaries , and the confirmation of the faith of those that adhere to it . vvhen we consider what a mighty force was raised by the powers of darkness against christianity when it was in its infancy , how many they were that spoke against it , learned men , great men , books were written , laws were made against it ; those that spoke for it , how few were they ? and how mean and despicable ! the foolish things of the vvorld , and the weak , and yet we see the word of god mightily growing and prevailing . must we not needs say , this is the lord 's doing , & it is marvellous in our eyes ? the several false religions of the heathen with their various superstitions and idolatries , though they gave very little opposition one to another , but agreed together well enough , yet having no foundation in truth they all wither'd away , and dwindled to nothing , and after the mighty sway they had born , and all means possible us'd to support 'em , at length their day came to fall , their oracles silenced , their altars deserted , and the gods themselves were famished , ( zeph. 2. 11. ) and perished from the earth , according to that prediction , ier. 10. 11. which is put into the mouths of the captiv'd jews , to retort upon their insulting enemies , and for that purpose is originally in the caldee dialect : vve may ask triumphantly , not only where are the gods of humath and of arpad ? where are the gods of sepharvaim hena , and ivah , those obscure and petty deities ? but where are the gods of babylon and aegypt , greece and rome , the illustrious names of saturn and iupiter , iuno and diana ? where are the gods which our british and saxon aucestors worshipped bofore they received the light of the glorious gospel ? are they not all forgotten as dead men out of mind , and their names written in the dust ? but christ's holy religion , though for some ages it was utterly destitute of all secular supports and advantages , and was assaulted on all hands by the most vigorous attacks of its daring and most implacable enemies , yet it hath strangely weather'd its point , and is in being , and , thanks be to god , in some places in a flourishing state to this day : its cause an opposed , but never a baffled cause : let us turn aside now , and see this great sight , a bush burning and yet not consum'd , and say , the lord is in it of a truth : come and see the captain of our salvation riding forth in the chariot of the everlasting gospel , with his crown upon his head , and his bow in his hand , conquering and to conquer — that which was every where spoken against christianity , was like the viper which fasten'd upon st. paul's hand , it gave people occasion to think very ill concerning it , and to look for its speedy fall , as the barbarous people concerning him whom they concluded to be a murtherer , and expected that he should have swollen , or fallen down dead . but it hath in all ages shaken those venomous beasts into the fire , and taken no harm , and so hath prov'd its own divine original . let us herein acknowledge the wisdom and power of our lord jesus , who hath so firmly built his church upon a rock that the gates of hell , i. e. all its powers , and policies , and numbers could never prevail against it . mahomet , though he industriously adapted his religion , to the sensual appetites of men , whose reason only , and not their lusts , could object against it , yet he obtain'd no strength , nor interest at all , till by a thousand artifices he had got the power of the sword , and with it forbad any upon pain of death to speak against him or his doctrine ; charging his first followers , who were to propagate his religion , if they met with any that objected against it , not to dispute with them , but to kill them immediately : by which means that grand imposture in a little time got some footing in the world ; and by the same barbarous and inhumane methods , it hath been supported now above a thousand years . and in like manner that great enemy of the church , represented in st. iohn's vision , maintains his interest by causing that as many as would not worship the image of the reast should be killed , rev. 13. 15. thus are errors and false religions propagated ; strip them of the●●●●ports , & they fall to the ground of course ; but on the contrary , the ch●●stian religion was planted and preserv'd not only without ▪ but against secular force , recommended and ●pheld by its own intrinsick truth and excellen●● and that divine power which accomp●●●●● 〈…〉 the preachers and professers of it every where 〈◊〉 against , and yet every where ●etting ground , and strangely victorious , purely by the word of their testimony , and by not loving ●heir lives unto the death . thus is come salva●ion and strength , and the kingdom of our god , and the power of his christ. thirdly , let ●s greatly lament the folly and wickedness of 〈◊〉 who speak against christ and his holy religion , and if we can do any thin● , have compassion upon them , and help to undeceive them , and rectify their mistakes . surely this is one of the abominations committed amo●● us , for which we should be found among those that sigh and cry . ezek. 9. 4. one of those instances of the pride of sinners for which ●ur souls should weep in secret , jer. 13. 17. this is that ▪ reproach of the solemn assembly which is such a burthen to all good men. zeph. 3. 18. our ears should tingle , and our hearts tremble to hear the reproach and contempt cast upon christ and his religion , or to hear of it , and looking upon our selves as nearly concern'd in sacred things , we should be sensibly touch'd with the profanation of them . to affect us herewith , let us consider , 1. the great dishonour hereby done to our god in the world. they that reflect upon his truths and ways , his word and ordinances , reflect upon him , he that toucheth these toucheth the apple of his eye ; if therefore we have any love to god , or concern for his honour , and have cordially espous'd the interests of his kingdom , what is an affront to him , will surely be a grief to us . it cannot but be a very melancholly thought to every sensible soul , that the god that made the world is made so light of in the world , that he who doth so much good to the children of men , hat● so little honour from them , nay , and hath so much dishonour done him by them every day , and his name continually blasphemed . that the lord jesus , who so loved the world , is so much hated and despised by the world. the reproaches of them who thus reproach our master , if we be his faithful servants we should feel as falling upon us . and if he take what is said and done against his people , as said and done against himself , much more reason have they to find themselves aggrieved in that which is said and done against him . if we pray heartily that god's name may be hallowed , as we should do every day , we should grieve heartily that his name is dishonoured , as we see it is every day . and our resentments of the reproach cast upon god and religion , we should make a humble and pious remonstrance of before god in prayer , as king hezekiah spread rabshakeh's blasphemous letter before the lord , with that tender and affectionate request , lord bow down thine ear and hear : open , lord , thine eyes and see , 2 kin. 19. 16. how pathetically doth ioshua plead , chap. 7. 9. what wilt thou do unto thy great name ? and with what a concern doth the psalmist in the name of the church insist upon this , psal. 74. 10. o god , how long shall the adversary reproach ? shall the enemy blaspheme thy name for ever ? and v. 18. remember this that the enemy hath reproached , o lord , and that the foolish people have blasphemed thy name . and how earnestly doth he beg , v. 22. arise , o god , plead thine own cause . thus should the honour of god and religion lie nearer our hearts than any other concern whatsoever . 2. consider the miserable condition of those that presumptuously speak against god and religion . tho' they may do it with an air of assurance , as if they run no hazard , yet he that rolleth this stone , it will certainly return upon him sooner or later . they that speak against religion speak against their own heads , and their own tongues will at last fall upon them . we have reason to bewail their madness , and to pity , and pray for them , for they know not what they do . miserable souls ! how will they be deceived at last , when they shall find that god is not mocked ! and that while they were studying to put contempt on religion , they were but preparing eternal shame and confusion for themselves ! the lord is a jealous god , and will not hold them guiltless that thus profane his name : their wit , and learning , and figure in the world , may embolden them in their sin , and bear them up a while in an open defiance of all that 's sacred , but nothing can prevent their utter ruine besides a serious and sincere repentance , which is an unsaying , with shame and self-lothing , of all that which they have proudly spoken against god and godliness . they that pervert the right ways of the lord will certainly , 〈…〉 , and they that wrest the scriptures do it to the●● 〈◊〉 destruction . religion's motto is , nemo me ●npune lacessit . 't is ill jesting with edg-tools . ierusalem will certainly be a b●●thensome stone to all people , that burth●n themselves with it . they th●● spurn at the rock of salvation , will not only be unable to remove it , but will find it a stone of stumbling , and a rock of offence . and we find those who ridicul'd the word of the lord , broken , and snared , and taken . let all those therefore that mourn in sion , weep over those that will ●ot weep for themselves ; and look with pity and compassion upon those that look upon them with scorn and contempt . 3. consider the mischief that is hereby done to the souls of others . they who thus err , their error remaineth not with themselves , but this poisonous and malignant breath infects others . words spoken against religion eat as doth a canker , and they who speak them , seldom perish alone in their iniquity , for many follow their pernicious ways . unwary souls are easily beguil'd , and brought to conceive rooted prejudices against that which they hear every where spoken against , and few have consideration and resolution enough to maintain a good opinion of that which they that set up for wits , make it their business to cry down . sergius paulus was a pr●dent man , and yet st. paul saw him in danger of being turned away from the faith , by the subtle suggestions of elymas the sorcerer , which therefore the apostle resented with a more than ordinary keenness . it is sad to think how many young people , who perhaps were well educated and hopeful , when they go abroad into the world , by conversing with those who lie in wait to deceive , have their minds insensibly vitiated and debauch'd , and perhaps they are made seven times more the children of hell than those that first seduced them . under a pretence of free thought , and fashionable conversation , and a generous disdain of preciseness and singularity ; atheistical principles are imbid'd , the restraints of conscience shaken off , brutish lusts not only indulg'd but 〈◊〉 for , and serious godliness and devotion loo●d upon with contempt , and thus the heart 〈◊〉 impregnably fortify'd for satan against christ and his gospel , wrath is treasur'd up against the day of wrath , and those who might have been the blessing prove the plague of their age , which is a lamentation , and shall be for a lamentation to all that wish well for the souls of men , and to th●s● especially that are desirous of the welfare of the rising generation . fourthly , let us take heed that none of us do at at any time , directly or indirectly , speak against the ways of religion and godliness , or say a confederacy , with those that do so . submit to divine instructions given with a strong hand not to walk in the way of those people that speak ill of religion . take heed of embracing any notions which secretly tend to d●rogate from the authority of the holy scriptures , or to diminish the honour of religion in the soul , or of accustoming your selv●● to such expressions as treat not sacred things with that awful regard which is due to them . those were never reckon'd wise men that would rather lose a friend than a iest , much less are they to be accounted so that will rather lose the favour of their god. those that in their common converse make themselves merry with serious things , how can it be expected they should at any time be serious in them , or experience the influence and comfort of them ? it is not likely that those who make the word of god the subject of their iests , should ever make ▪ it the guide of their way , or find it the spring of their joys . let us not chuse to associate with those that have light thoughts of religion , and are ready upon all occasions to speak against it . it is not without good reason that among the many words with which st. peter exhorted his new converts , this only is recorded , save your selves from this untoward generation , acts 2. 40. those that listen to the counsel of the vngodly , and stand in the way of sinners , as willing to walk with them , will come at length ( if almighty grace prevent not ) to set in the seat of the scornful . let us therefore abide by that which iob and eliphaz , even in the heat of dispute , were agreed in , that the counsel of the wicked shall be far from us , which protestation we have , iob 21. 16. and 22. 18. it 's dangerous making friendship with those that have an enmity to serious godliness , lest we learn their way , and get a snare to our souls . there are two common pretences , and seemingly plausible ones , under which those that speak against religion shelter themselves , but they are neither of them justifiable . 1. they pretend , that it is only for argument sake , that they object against religion , and pick quarrels with it , and ( so little esteem they have of the thing call'd sincerity ) they will not be thought to mean as they say . and are the great principles of religion become such moot-points , such matters of doubtful disputation , that it is indifferent which side of the question a man takes , and upon which he may argue , pro or con , at his pleasure ? that grave and weighty saying of a learned heathen is enough to silence this pretence , mala enim & impia consuetudo est , contra deos disputandi , sive ex animo id fit , sive simulate . it 's an ill thing to talk against religion , whether a man means as he saith or no , or ( in the language of our age ) whether he speak seriously , or only banter . iulian , the apostate , when , before he threw off his disguise , he frequently argued against christianity , pretended it was only for disputation sake . but out of the abundance of the heart the mouth speaks , and whence can such evil things come but from an evil treasure there ? 2. they pretend that it is not religion that they ridicule and expose to contempt , but some particular forms and modes of religious worship which they do not like . and this is one ill effect of the unhappy divisions among christians , that while one side hath labour'd to make the other contemptible ; religion in general hath suffer'd on all sides . to reprove what we think amiss , with prudence and meekness is well , but to reproach and make a iest of that which our fellow-christians look upon as sacred , and make a part of their religion , cannot be to any good purpose at all . to scoff at the mistakes and weaknesses of our brethren , is the way to provoke and harden them , but not to convince and reform them . they who think to justify this way of ridiculing those that differ from them , by the instance of elijah's jeering the priests of ba●● , perhaps know not what manner of spirit they are of , no more than th●se disciples did who would have their intemperate heats countenanced by the example of that great 〈◊〉 . fifthly , let ●s that profess the chri●●●an religion , be very cautious that we do not give occasion to any to speak against it . if there are those in all places that are industrious to cast ●eproach upon religion , then we have need to ●alk circumspectly , and to look well to our goings , that those who watch for our halting may have no occasion given them to blaspheme . it is certain that tho' in religion there is nothing which may be justly spoken against , yet a●ong those that profess it there is too often f●und that which deserves to be tax'd , and which cannot pass without just and sever● reflection● ▪ pudet ▪ haec opprobria nobis — are there no● those within the pale of the church , through 〈◊〉 , the name of god and his 〈…〉 , and by reason of whom the way of 〈…〉 evil spoken of . are there not those who 〈◊〉 christ's livery , but are a scandal to his ●●mily , spots in the ●ove-feasts , and a standing reproach to that worthy name , by which they are call'd ? now though it is certainly very unjust and unfair to impute the faults of professors to the religion they profess , and to reproach christianity , because there are those that are call'd christians who expose themselves to reproach ; yet it is , without question , the sin of those who give men occasion to do so . this was the condemnation in david's case , and entail'd the sword upon his house , though the sin was pardon'd , that by it he had given great occasion to the enemies of the lord to blaspheme , 2 sam. 12. 14. let us therefore double our diligence and care , 〈◊〉 no offenc● either to jew or gentile , that religion which hath so often been wounded in the house of her friends , may nev●r be wou●ded through our sides . if we ●●uire ( as we are commanded to do ) what it 〈◊〉 that gives occasion of reflection upon religion , we shall find that the imprudences of those that profess it , give some occasion , but their immoralities much more . 1. the imprudences of christians often turn to the reproach of christianity . there may be such over-doing even in well-doing , as may prove ●ndoing . when more stress is laid than ought to be upon some instances of religion , to the justling out of others , and the exercises of devotion are either mis-timed , or mis-placed , or 〈◊〉 oportion'd , religion is hereby mis-represented , or look'd upon to disadvantage . rash and indiscreet zeal may give occasion to those who seek occasion to speak against all religious zeal . therefore walk in wisdom towards them that are without . religion is a most sweet and pleasant and amiable thing : let not us by our indiscretion make it a task to our selves , and a terror to others . the more the children of god are children of wisdom , the more they justify it , and its ways . christian prudence is very much the beauty and strength of christian piety . though it will secure the welfare of our own souls if we walk in our integrity , yet it is necessary for the preserving of the credit of our profession , that we walk in wisdom , that wisdom of the prudent which is to understand his way , that wisdom which is profitable to direct . and if any man lack this wisdom , let him ask it of god , who gives liberally , and upbraids us not with our folly. pray ●ith david , psal. 27. 11. teach me thy way , o lord , and lead me in a plain path because of mine enemies . ( hebr. because of mine observers . ) our enemies are our observers , and will be ready to reproac● our way , for the sake of the false steps we take in it , and therefore we have need to ponder the path of our feet , and let discretion guide and govern our zeal . 2. the immoralites of those who profess christianity turn much more to the reproach of that holy religion ; when those that are called christians , are griping and covetous , and greedy of the world , when they are false and deceitful , and unjust in their dealings , sowre and morose , and unnatural to their relations , turbulent and unquiet in societies , when they are froward and passionate , proud and haughty , hard-hearted and oppressive , loose and intemperate . when they are found guilty of lying and cheating , drunkenness or uncleanness . when it appears that they keep up some secret haunts of sin , under the cloke and covert of a specious profession , when they that profess the christian faith lick up the vomit of heathen , and allow themselves in those things that are contrary to the light and law even of natural religion . this is that which opens the mouths of the adversaries to speak reproachfully of that religion , the profession of which is made to consist with such vile practises , which cannot possibly consist with the power of it . this makes people ready to say as that mahometan prince did , when the christians had broke their league with him , o iesus , are these thy christians ? or as the complaint was upon another occasion , aut hoc non evangelium , aut hi non eva●ngelici , either this is not gospel , o● these are not to be call'd professors of the gospel . if ministers give offence in any thing , not they only , but their ministry will be blamed . nay , if servants , christians of the lowest rank and figure , if they be unfaithful , and disobedient to the government they are under , the name of god , and his doctrine , is likely to be blasphemed . let us therefore who profess relation to the eternal god , and dependance upon the blessed jesus , and a regard to the holy scriptures , as we tender the reputation of our religion , walk worthy of the lord unto all pleasing . let us order our conversation so in every thing , as that we may adorn the doctrine of god our saviour . while we are call'd by so good a name , let us not dare to do an ill thing . the disciples of christ are as a city upon a hill , and have many eyes upon them , and therefore have heed to behave themselves with a great deal of caution , and to abstain from all appearance of evil . let us not do any thing that is unjust , or unbecoming , us , nor allow our selves in that which we know the gospel we profess doth by no means allow of , lest we be to answer another day , for all the reproach of religion which we have occasion'd : how light soever we may make of this now , we shall find that it will greatly enflame the reckoning shortly , when god will affect the honour of his own name , and will be glorified upon those by whom he was not glorified . in consideration of this , let us see to it that we have our conversation honest among the adversaries of our religion , that they who speak against us as evil-doers , may , 〈◊〉 , our good works which they shall behold , be brought to glorify god , and to entertain good thoughts of religion , or at least , that we may with well-doing put to silence the ignorance of foolish men. our religion , i am sure , is an honour to us ; let not us then be a dishonour to it . sixt●ly , if there be those every where that speak against religion and godliness , let us then as we have opportunity be ready to speak for it . every christian should be both a witness and an advocate for his religion , and the rather because it is so much oppos'd and contradicted . next to our car● not to be a shame to the gospel , should be our resolution not to be 〈◊〉 of the gospel . you are subpaena'd by the king of kings to appear for him in the world : ye are my witnesses saith the lord , isa. 43. 10. do not betray this cause then by ●●clining your testimony , how muc● soever you may be brow-beaten and confronted . say with a holy boldness as elihu , job 36. 2. suffer me a little and i will shew you , that i have yet to speak on god's behalf . you hear what is daringly said against god , how his holy name is trampled upon and abus'd , his truths contradicted , his word and ordinances vilified , and have you never a word to say for him ? is our lord ●●sus appearing for us in heaven , pleading our cause there , pleading it with his own blood , and shall not we be ready to appear for him on earth , and plead his cause though it were with the hazzard of 〈◊〉 blo●d ? as it is then a time to ●eep silence , when we our selves are spoken against , i as a deaf man heard not , so it is then a time to speak , when god is spoken against , and the 〈◊〉 our 〈◊〉 li●s at stake , and at such a time 〈◊〉 heed , 〈◊〉 by a cowardly silence 〈◊〉 so just a cause , as if we were either 〈◊〉 or afraid to 〈◊〉 wisdom's child●en should take all 〈◊〉 to justify wisdom , and indicate it from the aspersions that are cast upon it . read the doom of him that is asham'd of christ and of his words in this adulterous generation . mark 8. 38. of him shall the son of man be 〈◊〉 , when he comes in the glory of his father . not ●●nfessing christ when we are call'd to it , is in effect denying him , and disowning relation to him , and they who do so , except they repent as peter did , will shortly be denied and disowned by him . if we should , with an angry countenance at least , drive away a backbiting , tongue that repro●cheth our brother , much more a blasphemous tongue that reproacheth our maker . should we hear a near relation or a dear friend ( in whose reputation it is natural to us to reckon our selves sharers ) spoken against and slander'd , we would readily appear in his vindication ; and have we no resentments of the contempt and contumely cast upon religion ? can we sit by contentedly to hear god and christ , and the scripture and serious godliness reflected upon , and have we nothing to say i● their behalf ? common equity obligeth us to be the patrons of a just , but wronged cause . and that we may not think our selves discharged from this duty by our inability to defend the truths and ways of god , and so make our ignorance and unskilfulness in the word of righteousness , an excuse for our cowardise and want of zeal , we ought to take pains to furnish our selves with a clear and distinct knowledge of the certai●ty of those thi●● wherein we have been instructed . we must labour to understand not only the truths and principles , but the grounds and evidences of our religion , that we may be able to give an answer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an apology ) to every man that asks us a reason of the hope that is in us . how industrious are the prophane wits of the age to find out something to say against religion , and should not that quicken us to provide our selves with the armor of righteousness , both on the right hand and on the left , aiming at the riches of the full , assurance of vnderstanding ? and if we do ( as there is occasion ) with humility and sincerity , and from a principle of zeal for god , and his honour , appear in defence of religion , and its injur'd cause , we may doubtless take encouragement from that promise , mat. 10. 19. it shall be given you in that same hour what ye shall speak . god will own those that own him , and will not fail to furnish his faithful advocates with needful instructions , and many a time ordains such strength out of the mouth of babesi and sucklings as strangely stills the enemy and the avenger . lastly , let none of us ever th●●k the worse of the way of religion and godliness for its being every where spoken against , nor b● frighten'd hereby from walking in that way . 〈◊〉 contempt cast upon the practise of piety is with many , an invincible objection against it ; their good impressions , good purposes and good overtures are hereby crush'd and brought to nothing : they have that within 'em which tells 'em that the way of sobriety and serious godliness is a very good way , and they ●ometimes hear that word behind them , saying , this is the walk ye in it , but they have those abou●'em that tell them otherwise , and thus the convictions of conscience are over-rul'd and baffled by the censures and reproaches of men , whose praise they covet more than the praise of god. but to take off the force of this objection , let us consider these four things . 1. consider who they are that speak against religion and godliness , not only that they are mortal men , whom the moth shall eat up like a garment , men that shall die , and the sons of men which shall be made as grass , all whose thoughts will shortly perish with them , and therefore why should we fear their reproach , or be afraid of their revilings ? nor only they that are fallible men who may be mistaken , and whose judgment is by no means decisive , nor such as will bear us out : shall we put what men say in the scale against what god saith ? let god be true and every man a liar . we must not be judg'd hereafter , and therefore should not be rul'd now by the sentiments and opinions of men : but those that speak against religion are also for the most part ill men ; men of unsettled heads , debauch'd consciences , and profligate lives . 't is the fool and none but he , that saith in his heart , there is no god. the scoffers of the last daies are men that walk after their own lusts , whose carnal , fleshly interest retains them on that side . david was abus'd by the abjects , psal. 35. 15. and the christians at thessalonica by certain lewd fellows of the baser sort , acts 17. 5. such as those are the m●n that make a mock at religion 〈…〉 we be 〈◊〉 and influenced in the 〈◊〉 concerns 〈…〉 souls by 〈◊〉 men as 〈◊〉 shall 〈◊〉 have the 〈◊〉 of us that hav● 〈…〉 themselves ? shall 〈…〉 and 〈…〉 of those , who know not what it is to be serious , carry the day against the delibera●● sentiments of all wise and good men , who have with one consent subscrib'd to the equity and goodnes● of religion's ways 〈◊〉 if we chuse such as these for our lea●ers , 〈◊〉 the blind , lead the blind , and we know the consequence . 2. consider how trifling and frivolous that is ▪ which is commonly said against re●igion and godliness . the devil made his 〈…〉 assault upon mankind by lies and slanders , suggesting hard thoughts of god , and promising impunity ▪ ●n sin ; and by the same wretched methods he still supports and carries on his interest in the world. the● that speak against religion , make lies their refuge , and under falshood they hide themselves . ●ll those bold and daring things which are spoken against religion , are either groundless and unproved calummes , or very unjust and unfair representations . hence the enemies of religion are said to be absurd and unreasonable men. men that while they cry up the oracles of reason , rebel against all the light and laws of it . put all that together which is spoken against godliness , and weigh it in the balances of right reason , and you will write tekel upon it , weigh'd in the ballances and found wanting . and , as if an over-ruling providence had forced the scoffers of these last days to confess their own infatuation . some of those that have been most sharp in their invectives against religion , have been no less free in their satyrs against reason it self , as if they were resolv'd to answer the character of solomon's fool , whose wisdom fails him so far , that he saith to every one that he is a fool. 3. consider how much is to b● said for religion notwithstanding it is every●here spoken against . religion hath reason on its side , its cause is a good cause ; and it is the right way whoever speaks against it . it is no disparagement ( as that excellent pen expresseth it ) to be laughed at , but to deserve to be so ; you have heard religion reproach'd , but did you ever find that it deserv'd to be so ? nay ; on the contrary , have you not found that it very well deserves your best affections and services ? enquire of those that have made trial of it , consult the experiences of others : call now , if there be any that will answer thee , and to which of the saints wilt thou turn ? ask thy father and he will shew thee , thine elders a●d they will tell thee , that the fear of the lord that is wisdom , and to depart from evil , that is vnderstanding . they will tell thee , that religion's ways are ways of pleasantness , and all her paths are peace , and that all the wealth and pleasure in this world is not worth one hours communion with god in jesus christ. they will tell thee , that there is no truths so certain and weighty as divine truths , and that no statutes and judgments are so righteous as the divine law , which is holy , iust , and good. they will tell thee , that real holiness and sanctification is the perfection of the human nature , as well as the participation of a divine nature , that a firm belief of the principles of religion is the greatest improvement of our intellectual powers , a strict adherence to its rules our surest guide in all our ways , and a chearful dependance upon its promises , the fountain of better ioys , and the foundation of better hopes than any we can be furnish'd with in the things of sense and time. they will tell thee that a life of serious godliness is incomparably the most sublime and honourable , the most sweet and comfortable life a man can live in this world ; and that nothing doth more answer the end of our creation , better befriend societies , nor conduce more to our true interest in both worlds than that holy religion which is every where spoken against . 4. consider that the cause of religion and godliness , however it be spoken against and oppos'd , will infallibly be the prevailing cause at last . we are sensible of a mighty struggle in the world betwixt the seed of the woman and the seed of the serpent ; michael and his angels on the one side , and the dragon and his angels on the other . many there are that speak against religion , and are very vigorous in opposing it , and some , tho' but a few , that are speaking for it , contending for the faith , and striving against sin , now it is desirable to know which of these contesting interests will be victorious ; and we may be assur'd that the cause of god and religion will certainly carry the day . contradicted truths will be effectually clear'd and vindicated ; despised holiness will be honour'd ; mistakes rectify'd ; reproaches roll'd away ; and every thing set in a true light. then you shall return and discern between truth and falshood , right and wrong , which now it is not always easie to do . the day of the lord is said to be in the valley of decision , joel 3. 14. because then and there will this great cause be decided , which has been so long depending , and a definitive sentence given from which there will ly no appeal , and against which there will be no exception . our god will then come and will not keep silence ; whoever now speak against religion he will then speak for it , and will undoubtedly be justified when he speaks , and clear when he judgeth . particular parties and interests , as such , will wither and come to nothing , but catholick christianity , that is denying vngodliness and worldly lusts , and living soberly , righteously , and godly in this present world , in ●●pectation to the blessed hope : this is good , and the goodness of it being founded on the unchangeable will of the eternal mind , it is eternally good , and no doubt will be eternally glorious , whatever is said against it . this , this is that gold , and silver , and those precious stones , which will stand the test of the fire that shall try every mans work , i cor. 3. 12 , 13. and will be found unto 〈◊〉 , and honour , and glory at the appearing of 〈◊〉 christ. assure 〈◊〉 selves ( christians ) there is a day of recom●●●es for t●e controversy of sion coming , and it is at hand ; behold the iudge standeth before the door . then vice and wickedness which now appear so daring , so threatning , will be effectually and irrecovera●● crush'd , and such a fatal and incurable blow given to the serpen●● head that he shall never hil● , 〈◊〉 never spit his venom any more : then shall the vpright have the dominion , psal. 49. 14. and all the faithful souldiers of the lord jesus shall be call'd to set their feet upon the necks of principalities and powers . then atheists and blasphemers , the debauchees and prophane scoffers of the age , will have their mouths stopt with an irresistable conviction ; will have all their vile calumnies visibly confuted ; their hearts fill'd with unspeakable horror , and their faces with everlasting shame : their refuge of lies will then be swept away , and rocks and mountains call'd upon in vain to shelter them : then shall the righteous who are now trampled upon and despised , shine as the sun in the firmament of their father . wisdom and her children shall be first justified , and then glorified before all the world : and they that through grace have gotten the victory over the beast , and over his image , shall solace themselves , and praise their redeemer with everlasting songs of triumph . the dirt that is now unjustly thrown upon them , will not only be wiped off , but will add to their glory , and every reproach for the testimony of jesus will be a pearl in their crown . the righteous judge of heaven and earth will shortly render to every man according to his work : to them who by patient continuance in well-doing seek for glory , and honour , and immortality in the other world , and ( in pursuit of that ) patiently bear disgrace and contempt in this , to them he will render eternal life , w●ich will make them as happy as they can desire , far more happy than they can now conceive . but to them that are conten●● , and do not obey the truth , but contradict it , and rebel against the light and laws of it , being ●e●●lv'd to obey vnrighteousness , to them he will render , with a just and almighty hand , indignation and wrath , the effect of which will be such tribulation and anguish to the soul , as will make them feel eternally , what now they will not be perswaded to believe , that it is a fearful thing to fall into the hands of the living god ; for never any hardned their hearts against him and prosper'd . brethren , these are the true sayings of god , on the certainty of which , we may venture our immortal souls . they who speak and act so much against religion , design to run it down , and extirpate it , that the name of it may be no more in remembrance , and perhaps you hear them sometimes boast of their success herein : if they can but handsomly ( as they think ) ridicule the sacred text , or banter any of the divine mysteries , 〈◊〉 as if a good man , they 〈…〉 they had run down religion : run down religion ? in the name of my great master , i defy all the powers of hell and earth to run it down : they may sooner run down the flowing tide , or the sun when he goes forth in his strength , than run down the least of the dictates of eternal truth , not one iota or tittle of which shall fall to the ground . dagon will certainly fall before the ark of the lord ; and the rod of aaron will swallow up the rods of the magicians . do they talk of running down religion , and the scriptures , and the ordinances of christ ? the virgin 〈◊〉 daughter of sign hath despised them , and laughed them to scorn , the daughter of jerusalem hath shaken her head at them ; and hath therefore put them to 〈◊〉 ●●cause god hath despised them , as it is said , psal. 53. 5. he that sets in the heavens enjoying himself , and rides upon the heavens , for the help of his people , derides their attempts against the kingdom of his son , as vain and fruitless . the l●rd 〈…〉 them , for he sees that his day 〈…〉 they have their day now , it is their hour and the power of darkness : but god will have his day shortly , and a glorious day it will be , when our lord jesus shall appear in all the power and grandeur of the vpper world , to the everlasting terror and confusion of all his adversaries , and the everlasting joy and honour of all his faithful servants and soldiers ; with the believing hopes and prospects of which day , let all those who heartily espouse and plead religion's righteous cause , comfort themselves and one another . finis . notes, typically marginal, from the original text notes for div a43344-e460 apud stob. sen. de irâ notes for div a43344-e1690 verse 1 , 2 : genus muliebre est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lorin . i● lo● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matth. 6. 29 , 30. 2 cor. 5. 3. † immundum muliebrem p●tiùs convenìt dìci . so tertullian de habitu . mul. cap. 4. gal. 1. 4. 1 john 54. eccl. 7. 1● verse 4. pro. 4. 23. 2 kin. 2. 21. colos. 3. 3 psal. 139. 14 , 15 , 16. heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 cor. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jam. 3. 7 , 8. prov. 8. 4. mitescere est non contradicere divinae scripturae sive intellectae si vitiae percutit , sive non intellectae quasi nos melius sapere possemus . aug. l. 2. de doctrina christi . not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . anger is cos fortitudinis . ethic. l. 4. c. 6. non cognoscitur andaci● nisi in bello , amicus nisi in necessitate , sapiens nisi in ira . sent. arab. expendantur verba , dicendum hoc , si dicen dum adversum hunc , tempus sermonis sit hujus , &c. ambr. de offic. l. 1. c. 9 in corrept●one vitiorum subessementi debet iracundia , n●n praeesse . greg. in iob. l. 26. c. 36. eccl. 10. 10 pro. 14. 8. ratio id judicare vul● quod aequum est , ira id aequum videri vult , quod judicavit . ●en . mat. 12. 36. mat. 12. 36. in so●rate irae signum erat , vocem submittere , loqui parcius apparchat tunc illum sibi obstare . ita resert seneca de ira . l. 3 c. 13 plutarch de non irascendo . 't is a maxim in the law , in verbis dubiis benignior sententia est praeferenda . and semper fit praesumptio in meliorem partem . vid. alciat . de praesumpt . reg. 3. quid refert inter provocantem & provocatum , nisi quod ille prior in maleficio deprehenditur , et ille posterior : nulla verò in maleficio ordinis ratio est . tertul. do divin . c. 10. † complures vidi loquendo pece●tum incidisse , vix quenquam tacendo : ideoque tacere nosse quàm loqui difficilius est . ambrde offic. l. 1. c. 2. locus tuus patientia est , locus tuus sapientia est , locus tuus , ratio est , et sedatio indignationis . ambr. ubi supra . c. 21. jam. 1. 20. * hence we read of the envy of ephraim , ija . 11. 13. dr. h●mmond . practlater . p. 125 ae●lus sis affectuum tuorum . neiremb . yet corrupt passions appear betimes . vidi zelantem parvulum qui intuebatur pallidus amaro aspectucollactaneum suum . aug. conf. 1 , 7. et si citò pueri inter se moventur , facilesed antur & maj●ri suavitate in se recurrunt ; nesciunt se subdole artificioseque tractare . amb. de of fic . l. 1. c. 21. col. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. hom. 19. luke 1. 6. vobis infixam ●abete . erasm. magni animi est proprium , placidumesse & injurias superne despicere . sen. * norris , miscell . p. 167 , 168. paul shew'd more true valor when he said , i can do nothing against the truth , than goliah did when he desyed all the hosts of israel . ward . the hebrew criticks observe , that in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the letters are quiescent . quad disideras magnum & summum est , deoque vicinum , non concuti . sen. — diis proximus ille est . quem ratio non ira movet . claud. opinion is the rate of things , from which our peace doth flow , i have a better fate than kings , because i think it so . mrs. phillips — ne te quaesiverius extra . 1 sam. 25 ▪ ver . 31. 2 cor : 1. 12. nemo laeditur nisi à seipso . dict. diogen . idcirco quis te laedit ut doleas , quia fructus laedentis in dolore laesi est , ergo , cum fructumejus everteris non dolendo , ipse doleat necesse est amissione fructûs sui improbum caedis sustinendo . tertull. de patientiâ cap. 8. meekness is the greatest affront to all injuries in the world , for it returns them upon the injurious , and makes them useless , ineffective and innocent . taylor , great exempl . p. 304. as heaven is taken by violence , so is earth by meekness . trap. in loc . pract. cat. p. ( mihi ) 117 terram inhabitant quam sibi divinitus concessam esse norunt , & securè agunt sub dei tutelâ , et hoc illis satis est donec mundi haereditatem ulti●o die adeant . feroces vero omnia possidendo nihil possident . calv. in mat. 5. 5. * dr : hammond , pract. cat. p. 117. leave thy gift : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. hom. quid est ad pacem dei accedere sine pace ? ad remissionem debitorum cum retentione ? quomodo placabit patrem iratus in fratrem , cùm , omnis ir● ab i●itio interdicta sic nobis ? tertul. de orat. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epict. c. 13. * most cudworth . intellect . syst. p. 816. nemo●egere potest nisi qui & regi . seneca . putomultos potuisse ad sapientiam pervenire , nisi putassent se pervenisse . sen. de tranqu . aliter induuntur milites , aliter sacerdotes , ●rgoinduite vobis convenientia vestimenta . aquin. in loc . habet ubi se etiam in privato lare explicet magnus animus . sen. haec & nos risimus aliquando , fiunt , non nascuntur christiani . tertul. iosephus antiq. l. 4. c. 8. gives this character of m●ses , affectus it● semper in p●testate habuit , ut omnino illis carere videretur , et nomina tantum eorum ex his quae in aliis hominibus conspiceret , cognita habere . non ergo movebatur c●nvici's david , cui abundabat bonorum operum conscientia itaque is qui citò injuria movetur facit se dignum contumelia videri . ambr. de offic. lib. 1. cap. 6. david fuit fortis in praelio , mansuetus in imperio , patiens in convitio , ferre magis promptu● quam referre injurias . ambr. l. 2. c. 17. the heathen by mistake , call'd christ chrestus , gracious , and the christians chrestiani : so sueton. vit . claud. c. 25. impulsore chresto . lactantius takes notice of this , instit. l. 4. c. 7. so doth tertullian , apol. c. 3. and thence calls the christian name nomen innocuum . neque ulli patientius reprehendu●●●r , quàm qui maxime laudari merentur . plin. dominus ipse matedictus est , & tamen solus est benedictus tertul. de pattent . cap. 8. veterem ferendo injuriam , invitas novam . p. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrys. 〈…〉 * 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. enc● c. 10. ne quare molliane tibi contingant dura . phurant . facilius est excludere perniciosa quàm regere , & non admittere quàm admissa moderari . seneca . non vis esse iracundus ? ne sis curiosus sen. * caedisse● nisi iratus essem . seneca makes it the saying of socrates ; ambr. de offic. and others ascribe it to archytas terentium . potest paena dilata exigi , 〈◊〉 potest exacta rev●cari . sen. 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. l. 12. virg. georg. lib. 4. chrysostom argues excellently from the easiness of forgiving and being meek : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. hom. 19. ad pop . antioch . this is one of epictetus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a43344-e32430 iam. 〈◊〉 27. 1 tim●● 〈◊〉 15. 1. thes. 2. 15 , 16. † tertullian confidently asserts primum neronem in hanc sectam tum maxime romae orientem , caesariano gladio ●erocisse . apol. cap. 5 inquisitione & agnitione neglecta nomen detinetur nomen expugnatur — vox sola praedamnat tert. ap. c. 3. acts 17. 11. john 1. 46. prov. 18. 13. john 7. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , electio optio , an opinion not forced upon us by the evidences of truth , but chosen by us with some forreign design . 2 cor. 5. 19. luke 2. 14. joh. 1. 29. 3. 16. 1 john 2. 2. secta dicitur à sesando . eph. 2. 14. 15 , 16. john 11. 52. luk , 9. 56. luke 10. 36 , 37. phil. 2. 8. heb. 3. 1. 2 cor. 1. sin. 12. rom. 14. 17 , 18. luke 12. 1. 1 cor. 1. 2. jam. 3. 17. 1 pet. 2. 15. 1 cor. 4. 3 , 4. doct. rev. 12. 17 , psal. 118. 22. isa. 53. 2 , 3. mat , 27. 39. luke 23. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. 1. 20. 21. phil. 2. 6. cant. 5. 9. jude 15. gen. 3. 4. ps. 10. 13. jer. 12. 2. deut. 28. 58. jude 16. isa. 8. 21. psal. 73. 9. * trident concil . sess. 4th . ps. 137. 3. dan. 5. 2 , 3. zach. 3. 8. see this at large , represented by caecilius in minucius felix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the theatre they plaid upon . — cui septima quaeque fuit lux ignava — iuvenal . sat . 5. dicimur seeler atissimi de sacramento infanticidij , & pabulo inde . & post convivium incesto , &c. tertull. apol. cap. 7. 1 pet. 1. 18. acts 17. 18 , 19. see dr. cave's primitive christianity , lib. 1. ch . 1. greg. nazian . invectiv . in iulian. orat. 1. p. ( mihi ) 42. lollards from lolium , tares so my ld. cook from mr. fox . rev. 13. 17 rev. 13. 17. isa. 5. 20. 1 pet. 4. 3 , 4 , psal. 12. 8. isa. 59. 15. eph. 4. 21. compar'd with tit. 1. 1. acts 3. 15 , 17. luke 23. 34. job 21. 14. john 4. 10. cant. 5. 9. 6. 1. psal. 83. 3. col. 3. 3. prov. 15. 24. psa. 10 ▪ 5. quid iniquiusquàm ut oderins homines quod ignorant . tunc enim meretur , qua●doc ognoscitur an mereatur tert. apol. cap. 1. antè nos incipiunt odisse qu●m nosse , ne cognitos aut imitari possint , aut damnare non possint min. fel. p. ( mihi ) 30. rom. 8. 7. 1 joh. 3. joh 15. 25. psa. 12. 4. mat. 21. 45. john 7. 7. gen. 37. 2. 1 ki. 22. 8. 21. 20. rev. 11. 10. mat. 24. 14. naturale est & odisse quem times , & quem metueris , infestare sipossis . min. felix . isa. 29. 21. isa. 58. 1. gal. 1. 8 , 9. gal. 1. 10. heb. 11. 7. prov. 29. 10. 1 john 3. 12. eccl. 8. 11. ps. 50. 12. 2 pet. 3. 3 , 4. 2 pet. 3. 9. rom. 1. 18 psal. 50. 3. jude 14. 15. mat. 22. 12. mat. 26. 63. joh. 19. 9. heb. 10. 13. 2 sam. 16. 10. 4. 1 pet. 2. 23. ps. 83 3 , 4. acts 5. 38. see this excellently enlarged upon by the learned grotius de v. r. c. l. 2. acts 19. 20. 2 kin. 18. 34. exod. 3. 3 , 4. rev. 6. 2. acts 28. 3. mat. 16. 18. see the learned dr. humfrey prideaux's excellent history of the life of mahomet lately published . rev. 12. 10 , 11. isa. 52. 5. psa. 69 10. mat. 25. 45. psa. 64. 8. gal. 6. 7. hos. 14. 9. 2 pet. 3. 16. zach. 12. 3. 1 pet. 2. 8. isa. 28. 13. 2 tim. 2. 17. 2 pet. 2. 2. act. 13. 7. 8 , 9 , 10. isa. 8. 11 , 12. psal. 1. 1. cic. de nat. deor. lib. 2. ad fin. luk. 9. 55. ro. 2. 24. 2 pet. 2 2. jude 12. the foulest reproaches of the primitive christians took rise from the vile practises of the gnosticks , and other pseudochristians . of which vid. euseb . eccl. hift. l. 4. c. 7. col. 4. 5. luk. 7. 35. prov. 14. 8. ec. 10. 10. jam. 1. 5. 2 cor. 6. 3 1 tim. 6. 1. col. 1. 10. tit. 2. 10. mat. 5. 14. 2 thes. 5. 12. 1 pet. 2. 12. v. 15. psal. 38. 33. eccl. 3. 7. luk. 12. 9. 2 tim. 2. 12. prov. 25. 23. luke 1. 4. 1 pet. 3. 15. 2 cor. 6. 7. col. 2. 2. psal. 8. 2. isa. 30. 21. isa. 51. 7. 8 , 12. 2 thes. 3. 2. eccl. 10. 3. arch b●● ti●●otson's serm. on 2 pet. 2 , 3. job . 5. 1. deut. 32. 7. job . 28. 28. prov. 3. 17. mal. 3. 18. psal. 50. 3. psal. 51. 4. i pet. 1. 7. isa. 34. 8 : jam. 5. 9. jos. 10. 24. isa. 28. 17. rev. 6. 16. ma. 13. 43. rev. 15. 2. mat. 5. 11 , 12. rom. 2. 6 , 7 , 8 , 9. heb. 10. 31. rev. 19. 9. psa. 83. 4. magna est veritas & praevalebit . mat. 5. 18. ex. 7. 12. isa. 37. 22. psal. 2. 4. deut. 33. 26. psa. 37. 13. the living temple, or, a designed improvement of that notion that a good man is the temple of god by john howe ... howe, john, 1630-1705. 1675 approx. 444 kb of xml-encoded text transcribed from 146 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44683 wing h3032 estc r4554 12895792 ocm 12895792 95182 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. a44683) transcribed from: (early english books online ; image set 95182) images scanned from microfilm: (early english books, 1641-1700 ; 384:13) the living temple, or, a designed improvement of that notion that a good man is the temple of god by john howe ... howe, john, 1630-1705. [5], 287 p. printed for john starkey ..., london : 1675. "a second part of the living temple" was published in 1702. cf. dnb. reproduction of original in british library. marginal notes. 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 man (christian theology) -early works to 1800. christian life -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2005-01 jonathan blaney sampled and proofread 2005-01 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the living temple , or , a designed improvement of that notion , that a good man is the temple of god. by john howe , m. a. sometime fellow of m. c. oxon. london : printed for john starkey at the miter in fleetstreet , near temple-bar , mdclxxv . this discourse ; that being the atheism most in fashion . nor is any thing more pertinent to the design of the discourse intended concerning gods temple ; which importing worship to be done to him , requires first a steady belief that he is . and surely the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] inscribed of old , as plutarch tells us , on the delphick temple ; signifying ( as , after divers other conjectures , be concludes it to do ) thou dost exist , is an inscription , much more fitly set in view , at our entrance into the temple of the living god , whose name is i am. amidst the pleasant entertainments of which temple ( made more intimate to you than humane discourse can make it ) may you spend many happy days in this world , as a preparative , and introduction to an happier eternity in the other . whereto he is under many and deep obligations , by any means , to contribute to his uttermost , who must ( especially in the offices relating to this temple ) profess himself , my honoured lord , your lordships most humbly devoted servant john howe . the living temple , or the notion improved , that a good man is the temple of god. part i. chap. i. this notion common . authorities needless . insignificant with the atheistical . who have made it more necessary to defend religion , and a temple in general than this or that . better defended against them by practice and use than argument . whereof they are uncapable . often disputes of its principles not necessary to the practice of religion . some consideration of those supposed in the general notion of a temple , pertinent ( however ) to this discourse . it is so well known that this notion hath long obtain'd in the world , that we need not quote sayings to avouch it ; wherewith not the sacred writings only , but others , even of pagans themselves , would plentifully furnish us . but as authorities are , in a plain case , needless to unprejudic'd minds ; so will they be useless to the prejudic'd , be the case never so plain . nor is any prejudice deeper , or less vincible than that of profane minds against religion . with such , it would , in the present argument , signifie little to tell them what hath been said or thought before by any others . not because it is their general course to be so very circumspect and wary , as never to approve or assent to any thing , unless upon the clearest and most convincing demonstration : but from their peculiar dislike of those things only , that are of this special import and tendency . discourse to them what you will of a temple , and it will be nauseous and unsavoury : not as being cross to their reason ( which they are as little curious to gratifie as any other sort of men ) but to their ill humour , and the disaffected temper of their mind ; whence also ( though they cannot soon or easily get that mastery over their understandings herein , yet because they would fain have it so ) they do what they can to believe religion nothing else but the effect of timerous fancy , and a temple , consequently , one of the most idle impertinencies in the world . to these , the discussion of the notion we have proposed to consider , will be thought a beating the air , an endeavour to give consistency to a shadow : and if their reason and power could as well serve their purpose as their anger and scorn , they would soon tear up the holy ground on which a temple is set , and wholly subvert the sacred frame . i speak of such as deny the existence of the ever blessed deity ; or ( if they are not arrived to that express and formed mis-belief ) whose hearts are enclined , and ready to determine , even against their mis-giving and more suspicious minds , there is no god. who , if they cannot as yet believe , do wish there were none : and so strongly as in a great degree to prepare them for that belief . that would fain banish him not only out of all their thoughts , but the world too . and to whom it is so far from being a grateful sound , that the tabernacle of god is with men on earth , that they grudge to allow him a place in heaven . at least if they are willing to admit the existence of any god at all , do say to him , depart from us ; and would have him so confined to heaven , that he and they may have nothing to do with one another . and do therefore rack their impious wits to serve their hypothesis either way ; that under its protection they may securely indulge themselves in a course upon which they find the apprehension of a god interesting himself in humane affairs , would have a very unfavourable and threatning aspect . they are therefore constrained to take great pains with themselves , to discipline and chastise their minds and understandings to that tameness and patience , as contentedly to suffer the razing out of their most natural impressions and sentiments . and they reckon they have arrived to a very heroical perfection , when they can pass a scoff upon any thing that carries the least signification with it of the fear of god ; and can be able to laugh at the weak and squeamish folly of those softer and effeminate minds , that will trouble themselves with any thoughts or cares how to please and propitiate a deity : and doubt not but they have made all safe , and effectually done their business when they have learned to put the ignominious titles of frenzy and folly upon devotion in whatsoever dress , or garb ; to cry canting to any serious mention of the name of god , and break a bold adventurous jeast upon any the most sacred mysteries , or decent and awful solemnities of religion . these content not themselves to encounter this or that sect , but mankind ; and reckon it too mean and inglorious an atchievement to overturn one sort of temple or another ; but would down with them all even to the ground . and they are in reason and justice to pardon the emulation which they provoke of vying with them as to the universality of their design ; and not regret it if they find there be any that think it their duty to wave a while serving the temple of this or that party , as less considerable , to defend that one wherein all men have a common interest and concernment . since matters are brought to that exigency and hazard , that it seems less necessary to contend about this or that mode of religion , as whether there ought to be any at all . what was said of a former age could never better agree to any than our own , that none was ever more fruitful of religions and barren of religion or true piety . it concerns us to consider whether the fertility of those many doth not as well cause as accompany a barrenness in this one . and ( since the iniquity of the world hath made that too suitable , which were otherwise unseemly in it self , to speak of a temple as a fortified place , whose own sacredness ought ever to have been its sufficient fortification ) it is time to be aware , lest our forgetful heat and zeal in the defence of this or that out-work , do expose ( not to say betray ) the main fortress to assault and danger . whilst it hath long been by this means , a neglected forsaken thing ; and is more decayed by vacancy and disuse , than it could ever have been by the most forcible battery ; so as even to promise the rude assailant an easie victory . who fears to insult over an empty dispirited dead religion ! which alive and shining in its native glory ( as that temple doth which is compacted of lively stones united to the living corner stone ) bears with it a magnificence and state that would check a profane look , and dazle the presumptuous eye that durst venture to glance at it obliquely , or with disrespect . the temple of the living god , manifestly animated by his vital presence , would not only dismay opposition , but command veneration also : and be its own both ornament and defence . nor can it be destitute of that presence , if we our selves render it not inhospitable , and make not its proper inhabitant become a stranger at home . if we preserve in our selves a capacity of the divine presence , and keep the temple of god in a posture fit to receive him ; he would then no more forsake it , than the soul , a sound , and healthy body , not violated in any vital part : but if he forsake it once , it then becomes an exposed and despised thing . and as the most impotent inconsiderable enemy can securely trample on the dead body of the greatest heroe , that alive carried awfulness and terror in his looks : so is the weak spirited atheist become as bold now as he was willing , before , to make rude attempts upon the temple of god , when he hath been provoked to leave it , who is its life , strength , and glory . therefore as they who will not be treacherous to the interest of god and man , must own an obligation and necessity to apply themselves to the serious endeavour of restoring the life and honour of religion . so will the case it self be sound to point out to us the proper course in order hereto . that is , that it must rather be endeavoured by practice than by disputation . by contending , every one with himself , to excite the love of god in his own breast ; rather than with the profane adversary to kindle his anger ; more aiming to foment and cherish the domestick continual fire of god's temple and altar , than transmit a flame into the enemies camp. for what can this signifie ? and it seldom fails to be the event of disputing against prejudice ( especially of disputing for the sum of religion at once against the pre-possession of a sensual prophane temper , and a violent inclination and resolvedness to be wicked ) to beget more wrath than conviction , and sooner to incense the impatient wretch than enlighten him . and by how much the more cogent and enforcing reasonings are used , and the less is left the confounded bafled creature to say , on behalf of a cause so equally deplorate and vile : the more he finds himself concern'd to fortifie his obstinate will , and supply his want of reason with resolution . to find out the most expedite ways of diverting from what he hath no mind to consider . to entertain himself with the most stupifying pleasures ( that must serve the same turn that opium is wont to do in the case of broken unquiet sleep ) or whatsoever may most effectually serve to mortifie any divine principle , and destroy all sense of god out of his soul. and how grateful herein , and meritorious often are the assistent railleries of servile ( and it may be mercenary ) wits ? how highly shall he oblige them , that can furnish out a libel against religion , and help them with more artificial spight to blaspheme what they cannot disprove . and now shall the scurrilous pasquil , and a few bottles , work a more effectual confutation of religion , than all the reason and argument in the world shall be able to countervail . this proves too often the unhappy issue of mis-applying what is most excellent in its own kind and place to improper and uncapable subjects . and who sees not this to be the case with the modern atheist , who hath been pursu'd with that strength and vigour of argument even in our own days , that would have baffled persons , of any other temper than their own , into shame and silence ? and so as no other support hath been left to irreligion , than a sensless stupidity , an obstinate resolvedness not to consider , a faculty to stifle an argument with a jeast , to charm their reason by sensual softnesses into a dead sleep ; with a strict and circumspect care that it may never a wake into any exercise above the condition of doz'd and half-witted persons ; or if it do , by the next debauch presently to lay it fast again . so that the very principle fails in this sort of men , whereto in reasoning we should appeal and apply our selves . and it were almost the same thing to offer arguments to the sensless images or forsaken carkasses of men . it belongs to the grandeur of religion to neglect the impotent assaults of these men : as it is a piece of glory , and bespeaks a worthy persons right understanding and just value of himself , to disdain the combat with an incompetent or a foiled enemy . it is becoming and seemly that the grand ancient and received truth which tends to , and is the reason of the godly life , do sometimes keep state ; and no more descend to perpetual repeated janglings with every scurrilous and impertinent trifler , than a great and redoubted prince would think it fit to dispute the rights of his crown with a drunken distracted fool or a mad-man . men of atheistical perswasions having abandon'd their reason , need what will more powerfully strike their sense : storms and whirlwinds , flames and thunderbolts ; things not so apt immediately to work upon their understanding as their fear , and that will astonish that they may convince : that the great god make himself known by the judgments which he executes . stripes are for the back of fools ( as they are justly stiled that say in their hearts there is no god : ) but if it may be hoped any gentler method may prove effectual with any of them , we are rather to expect the good effect , from the steady uniform course of their actions and conversation , who profess reverence and devotedness to an eternal being : and the correspondence of their way to their avow'd principle , that acts them on agreeably to it self , and may also incur the sense of the beholder , and gradually invite and draw his observation ; than from the most severe and necessitating argumentation , that exacts a suddain assent . at least in a matter of so clear and commanding evidence , reasoning many times looks like trifling ; and out of an hearty concernedness and jealousie for the honour of religion , one would rather it should march on , with an heroical neglect of bold and malapert cavillers : and only demonstrate and recommend it self , by its own vigorous , comely , coherent course , than make it self cheap by discussing at every turn its principles . as that philosopher who thought it the fittest way to confute the sophisms against motion , only by walking . but we have nothing so considerable objected against practical religion as well as to deserve the name of a sophism : ( at least no sophism so perplexing in the case of religious as of natural motion ) jeers and sarcasms are the most weighty convincing arguments . and let the deplorate crew mock on : there are those in the world that will think they have , however , reason enough to persist in the way of godliness : and that have already laid the foundation of that reverence which they bear to a deity , more strongly , than to be shaken , and beaten off from it by a jest . and therefore will not think it necessary to have the principles of their religion vindicated afresh every time they are called to the practice of it . for surely they would be religious upon very uncertain terms , that will think themselves concern'd to suspend or discontinue their conrse , as oft as they are encountred in it , with a wry mouth , or a distorted look ; or that are apt to be put out of conceit with their religion by the laughter of a fool : or by their cavils and taunts against the rules and principles of it , whom only their own sensual temper , and impatience of serious thoughts have made willing to have them false . that any indeed should commence religious , and persist with blind zeal in this or that discriminating profession without ever considering why they should do so ; is unmanly and absurd : especially when a gross ignorance of the true reasons and grounds of religion shall be shadowed over with a pretended awe and scrupulousness to enquire about things so sacred . and an inquisitive temper shall have an ill character put upon it , as if rational and profane were words of the same signification . or as if reason and judgment were utterly execrated , and an unaccountable enthusiastick fury baptiz'd and hallowed the only principle of religion . but when the matter hath undergone already a severe inquisition , and been searcht to the bottom ; principles havebeen examined , the strength and firmness hath been tried of its deepest and most fundamental grounds , and an approving judgment been past in the case , and a resolutïon thereupon taken up of a suitable and correspondent practice . after all this it were a vain and unwarrantable curiosity , to be perpetually perplexing ones easie path , with new and suspicious researches into the most acknowledg'd things . nor were this course a little prejudicial to the design and end of religion ( if we will allow it any at all ) the refining of our minds , and the fitting us for an happy eternity : for when shall that building be finish'd , the foundations whereof must be every day torn up anew , upon pretence of further caution , and for more diligent search ? or when will he reach his journeys end that is continually vex'd ( and often occasion'd to go back from whence he came ) by causless anxieties about his way ; and whether ever he began a right course yea or no ? many go securely on in a course most ignominiously wicked and vile , without ever debating the matter with themselves , or enquiring if there be any rational principle to justifie or bear them out . much more may they with a chearful confidence persist in their well-chosen way ; that have once setled their resolutions about it , upon firm and assured grounds and principles , without running over the same course of reasonings with themselves , in reference to each single devotional act ; or thinking it necessary every time they are to pray , to have it prov'd to them there is a god. and because yet many of these do need excitation , and though they are not destitute of pious sentiments and inclinations , and have somewhat in them of the ancient foundations and frame of a temple , have yet by neglect suffered it to grow into decay : it is therefore the principal intendment of this discourse , not to assert the principles of religion against those with whom they have no place , but to propound what may some way tend to reinforce and strengthen them where they visibly languish ; and awaken such as profess a devotedness to god to the speedy and vigorous endeavour of repairing the ruines of his temple in their own breasts . that they may thence hold forth a visible representation of an in-dwelling deity , in effects and actions of life worthy of such a presence , and render his enshrined glory transparent to the view and conviction of the irreligious and profane . which hath more of hope in it , and is likely to be to better purpose , than disputing with them that more know how to jest than reason ; and better understand the relishes of meat and drink , than the strength of an argument . but though it would be both an ungrateful and insignificant labour , and as talking to the wind , to discourse of religion with persons that have abjur'd all seriousness , and that cannot endure to think : and would be like fighting with a storm , to contend against the blasphemy and outrage of insolent mockers at whatever is sacred and divine ; and were too much a debasing of religion to retort sarcasms , with men not capable of being talkt with in any other than such ( that is , their own ) language . yet it wants neither its use nor pleasure , to the most composed minds , and that are most exempt from wavering herein , to view the frame of their religion , as it aptly , and even naturally , rises and grows up from its very foundations . to contemplate its first principles , which they may in the mean time find no present cause or inclination to dispute . they will know how to consider its most fundamental grounds , not with doubt or suspicion , but with admiration and delight ; and can with a calm and silent pleasure , enjoy the repose and rest of a quiet and well-assured mind . rejoycing and contented to know to themselves ( when others refuse to partake with them in this joy ) and feel all firm and stable under them , whereupon either the practice or the hopes of their religion do depend . and there may be also many others of good and pious inclinations , that have never yet apply'd themselves to consider the principal and most fundamental grounds of religion , so as to be able to give or discern any tolerable reason of them . for either the sluggishness of their own temper may have indisposed them to any more painful and laborious exercise of their minds , and made them be content with the easier course of taking every thing upon trust , and imitating the example of others ; or they have been unhappily mis-informed that it consists not with the reverence due to religion to search into the grounds of it . yea and may have laid this for one of its main grounds that no exercise of reason may have any place about it . or perhaps having never tried , they apprehend a greater difficulty in coming to a clear and certain resolution herein , than indeed there is . now such need to be excited to set their own thoughts a work this way , and to be assisted herein . they should therefore consider who gave them the understandings which they fear to use ? and can they use them to better purpose or with more gratitude to him who made them intelligent , and not brute creatures , than in labouring to know , that they may also by a reasonable service , worship and adore their maker ? are they not to use their very senses about the matters of religion ? for the invisible things of god , even his eternal power and godhead are clearly seen , &c. and their faith comes by hearing . but what ? are these more sacred and divine , and more akin to religion than their reason and judgment : without which also their sense can he of no use to them herein ? or is it the best way of making use of what god hath revealed of himself , by whatsoever means , not to understand what he hath revealed ? it is most true indeed , that when we once come clearly to be informed that god hath revealed this on that thing , we are then readily to subject ( and not oppose ) our feeble reasonings to his plain revelation . and it were a most insolent and uncreaturely arrogance , to contend or not yield him the cause , though things have to us seemed otherwise . but it were as inexcusable negligence , not to make use of our understandings to the best advantage ; that we may both know that such a revelation is divine , and what it signifies after we know whence it is . and any one that considers , will soon see it were very unseasonable , at least , to alledge the written divine revelation , as the ground of his religion , till he have gone lower , and foreknown some things ( by and by to be insisted on ) as preparatory and fundamental to the knowledge of this , and because it is obvious to suppose how great an increase of strength and vigour , pious minds may receive hence , how much it may animate them to the service of the temple , and contribute to their more chearful progress in a religious course : it will therefore not be besides our present purpose , but very pursuant to it , to consider a while , not in the contentious way of brawling and captious disputation ( the noise whereof is as unsuitable to the temple as that of axes and hammers ) but of calm and sober discourse ; the more principal and lowermost grounds upon which the frame of religion rests , and to the supposal whereof the notion and use of any such thing as a temple in the world , do owe themselves . chap. ii. the two more principal grounds which a temple supposes . 1. the existence of god. 2. his conversableness with men : both argued from common consent . the former doubtful if ever wholly deny'd in former days . the latter also implied in the known general practice of some or other religion . evidenc'd , in that some , no strangers to the world , have thought it the difference of man. the immodesty and rashness of the persons from whom any opposition can be expected . these two grounds proposed to be more strictly considered apart . and first the existence of god. where first the notion of god is assigned . the parts whereof are proposed to be evinc'd severally of some existent being . 1. eternity . 2. self-origination . 3. independency . 4. necessity of existence . 5. self-activity . the impossibility this world should be this necessary self-active being . the inconsistency of necessary alterable matter , more largely deduced in a marginal digression . 6. life . 7. vast and mighty power . a corollary . now the grounds more necessary to be laid down , and which are supposed in the most general notion of a temple , are especially these two ; the existence of god , and his conversableness with men , for no notion of a temple can more easily occur to any ones thoughts , or is more agreeable to common acceptation ; than that it is an habitation wherein god is pleased to dwell among men . therefore to the designation and use of it , or ( which is all one ) to the intention and exercise of religion , the belief or perswasion is necessary of those two things ( the same which we find made necessary on the same account ) that god is , and that he is a rewarder of them that diligently seek him ; as will appear when the manner and design of that his abode with men shall be considered . these are the grounds upon which the sacred frame of a temple ought to stand , and without which it must be acknowledged an unsupported , airy fabrick . and since it were vain to discourse what a temple is , or whereto the notion of it may be applied ; unless it be well resolved that there is , or ought to be any such thing . the strength and firmness of this its double ground should be tried and searcht , and of its pretensions thereto . and though it be not necessary in a matter that is so plain , and wherein so much is to be said otherwise ; yet it will not be impertinent to consider , first , what prescription ( which in clearing of titles is not wont to signifie nothing ) will signifie in the present case . and , first , for the existence of god , we need not labour much to shew how constantly and generally it hath been acknowledg'd through the whole world ; it being so difficult to produce an uncontroverted instance of any that ever deny'd it in more ancient times . for as for them whose names have been infamous amongst men heretofore upon that account , there hath been that said that , at least , wants not probability for the clearing them of so foul an imputation : that is , that they were maliciously represented as having deny'd the existence of a deity , because they impugned and derided the vulgar conceits , and poetical fictions of those days concerning the multitude , and the ridiculous attributes of their imaginary deities . of which sort cicero mentions not a few ; their being inflam'd with anger , and mad with lust , their wars , fights , wounds , their hatreds , discords , their births and deaths , &c. who though he speak less favourably of some of these men , and mentions one as doubting whether there were any gods or no ; ( for which cause his book in the beginning whereof he had intimated that doubt , ( as cotta is brought in , informing us ) was publickly burnt at athens , and himself banisht his country ) and two others * as expresly denying them ; yet the more generally decried † patron of atheism ( as he hath been accounted ) he makes velleius highly vindicate from this imputation , and say of him that he was the first that took notice that even nature it self had impressed the notion of god upon the minds of all men : who also gives us these as his words , what nation is there or sort of men that hath not without teaching , a certain anticipation of the gods , which he calls a prolepsis , a certain preventive , or fore-conceived information of a thing in the mind , without which nothing can be understood , or sought , or disputed of . unto which purpose the same author ( as is commonly observed ) elsewhere speaks ; that there is no nation so barbarous , no one of all men so savage , as that some apprehension of the gods hath not tinctured his mind . that many do think indeed corruptly of them , which is ( saith he ) the effect of vicious custom . but all do believe there is a divine power and nature . nor ( as he there proceeds ) hath mens talking and agreeing together effected this . it is not an opinion setled in mens minds by publick constitutions and sanctions . but in every matter the consent of all nations is to be reckoned a law of nature . and whatever the apprehensions of those few ( and some others that are wont to be mention'd under the same vile character ) were in this matter , yet so inconsiderable hath the dissent been ; that , as another most ingenious pagan author writes , in so great a contention and variety of opinions ( that is concerning what god is ) herein you shall see the law and reason of every country to be harmonious and one . that there is one god the king and father of all — that the many are but the servants and co-rulers unto god. that herein the greek and the barbarian says the same thing , the islander and the inhabitant of the continent , the wise and the foolish : go to the utmost bounds of the ocean , and you find god there . but if ( says he ) in all time there have been two or three , an atheistical , vile , sensless sort of persons , whose own eyes and ears deceive them , and who are maimed in their very soul , an irrational and sterile sort , as monstrous creatures , as a lion without courage , an ox without horns , or a bird without wings . yet out of those you shall understand somewhat of god. for they know and confess him whether they will or no. 3. yea , and the use of a temple , and the exercise of religion ( which suppose the second ground also as well as the first ) have been so very common ( though not altogether equally common with the former , that it is the observation of that famed moralist , that if one travel the world , 't is possible to find cities without walls , without letters , without kings , without wealth , without coin , without schools and theatres . but a city without a temple , or that useth no worship , prayers , &c. no one ever saw . and he believes a city may more easily be built without a foundation ( or ground to set it on ) than any community of men have or keep a consistency * without religion . 4. and it is no mean argument of the commonness of religion , that there have been some in the world ( and those no idiots neither ) that have accounted it the most constituent and distinguishing thing in humane nature . so that platonick jew judgeth in vocation of god with hope towards him to be , if we will speak the truth , the only genuine property of man , and saith that only he who is acted by such an hope is a man , and he that is destitute of this hope is no man , preferring this account to the common definition ( which he says is only of the concrete of man ) that he is a reasonable and mortal living creature . and yet he extends not reason further , that is , to the inferior creatures , for he had expresly said above that they who have no hope towards god , have no part or share in the rational nature . and a noble person of our own says , that upon accurate search , religion and faith appear the only ultimate differences of man ; whereof neither divine perfection is capable , nor brutal imperfection . reason in his account descending low among the inferiour creatures . but these agreeing more peculiarly to man , and so universally that he affirms , there is no man well , and entirely in his wits that doth not worship some deity . who therefore accounted it a less absurdity to admit such a thing as a rational beast , than an irreligious man. now if these have taken notice of any instances that seem'd to claim an exemption from this notion of man ; they have rather thought fit to let them pass as an anomalous sort of creatures , reducible to no certain rank or order in the creation ; than that any should be admitted into the account , or be acknowledged of the society of men , that were found destitute of an inclination to worship the common author of our beings . and according to this opinion ; by whatsoever steps any should advance in the denial of a deity ; they should proceed by the same , to the abandoning their own humanity ; and by saying there is no god , should proclaim themselves no men . however it discovers ( which is all that is at present intended by it ) the commonness , not to say absolute universality , of religion , in the observation of these persons , whom we must suppose no strangers to the world in their own and former times . and if it afford any less ground for such an observation in our present time , we only see as the world grows older it grows worse , and sinks into a deeper oblivion of its original , as it recedes further from it . and ( notwithstanding ) this so common a consent is yet not without its weight and signicancy to our present purpose . if we consider how impossible it is to give or imagine any tolerable account of its original , if we do not confess it natural , and refer it to that common author of all nature whom we are enquiring about : ( of which so much is said by * divers others , that nothing more needs here to be said about it . 5. and at least so much is gained by it to a temple , that unless some very plain and ungainsayable demonstration be brought against the grounds of it ( which will be time enough to consider when we see it pretended to ) no opposition , fit to be regarded , can ever be made to it . that is , none at all can possibly be made ; but what shall proceed from the most immodest and rash confidence , animated and born up only by a design of being most licentiously wicked , and of making the world become so . immodest confidence it must be , for it is not a man , or a nation , or an age that such have to oppose , but mankind ; upon which they shall cast , not some lighter reflection , but the vilest and most opprobrious contumely , and scorn that can be imagined . that is the imputation of so egregious folly and doatage , as all this while to have worshipped a shadow as the author of their being ; and a figment for their common parent . and this not the ruder only , and uninquisitive vulgar , but the wisest and most considering persons in all times . surely less than clear and pregnant demonstration ( at least not wild incoherent self-confounding suppositions and surmises , of which more hereafter ) will ever be thought sufficient to justifie the boldness of an attempt that shall carry this signification with it . and it will be a confidence equally rash as immodest . for what can be the undertakers hope , either of success or reward ? do they think it an easie enterprize ? and that a few quirks of malapert wit will serve the turn to baffle the deity into nothing ? and unteach the world religion ? and raze out impressions renew'd and transmitted through so many ages ? and perswade the race of men to descend a peg lower , and believe they ought to live and shall die like the perishing beast . or do they expect to find men indifferent in a matter that concerns their common practice and hope ? and wherein their zeal hath been wont to be such as that it hath obtained to be proverbial , to strive as for the very altars . and what should their reward be , when the natural tendency of their undertaking is to exclude themselves from the expectation of any in another world ? and what will they expect in this from them whose temples and altars they go about to subvert ? besides , that if they be not hurried by a blind impetuous rashness , they would consider their danger , and apprehend themselves concern'd to strike very sure : for if there remain but the least possibility that the matter is otherwise , and that the being doth exist whose honour and worship they contend against , they must understand his favour to be of some concernment to them ; which they take but an ill course to entitle themselves unto . much more have they reason to be solicitous , when their horrid cause not only wants evidence ; nor hath hitherto pretended to more than a bare possibility of truth on their side ; but hath so clear ( and as yet altogether unrefuted ) evidence lying against it ; that quite takes away that very possibility , and all ground for that miserable languishing hope , that it could ever have afforded them . therefore is it left also wholly unimaginable , what principle can animate their design , other than a sensual humour , impatient of restraints , or of any obligation to be sober , just and honest , beyond what their own inclination , and ( much mistaken ) interest , or conveniency would lead them to . by all which we have a sufficient measure of the persons from whom any opposition unto religion can be expected , and how much their authority , their example or their scorn ought to signifie with us . and that a more valuable opposition can never be made ; our experience , both that hitherto it hath not been , and that it would have been if it could , might render us tolerably secure . for surely it may well be supposed , that in a world so many ages lost in wickedness , all imaginable trials would have been made to disburthen it of religion ; and somewhat that had been specious , at least , to that purpose , had been hit upon ; if the matter had been any way possible . and the more wicked the world hath been , a so directly contrary , and so continually assaulted principle , not yet vanquished , appears the more plainly invincible : and that the assaults have been from the lusts of men , rather than their reason , shews the more evidently , that their reason hath only wanted a ground to work upon ; which if it could have been found , their lusts had certainly prest it to their service in this warfare ; and not have endured rather , the molestation of continual checks and rebukes from it . nor need we yet to let our minds hang in suspence , or be in a dubious expectation , that possibly some or other great wit may arise that shall perform some great thing in this matter , and discover the groundlesness and folly of religion by plain and undeniable reasons , that have not as yet been thought on : but betake our selves to a stricter and closer consideration of our own grounds , which if we can once find to be certainly true , we may be sure they are of eternal truth , and no possible contrivance or device can ever make them false . having therefore seen what common consent may contribute to the establishing of them joyntly ; we may now apply our selves to consider and search into each of them ( so far as they are capable of a distinct consideration ) severally and apart . having still this mark in our eye , our own confirmation and excitation in reference to what is the proper work and business of a temple , religion and conversation with god : how little soever any endeavour in this kind may be apt to signifie with the otherwise minded . and , first for the existence of god ; that we may regularly and with evidence make it out to our selves , that he is , or doth exist , and may withal see what the belief of his existence will contribute towards the evincing of the reasonableness of erecting a temple to him . it is requisite that we first settle a true notion of him in our minds ; or be at an agreement with our selves , what is that we mean , or would have to be signified by the name of god : otherwise we know not what we seek , nor when we have found him , and though we must beforehand professedly avow that we take him to be such a one as we can never comprehend in our thoughts . that this knowledge is too excellent for us , or he is more excellent than that we can perfectly know him ; yet it will be sufficient to guide us in our search after his existence , if we can give such a description , or assign such certain characters of his being as will severally or together distinguish him from all things else . for then we shall be able to call him by his own name , and say this is god. whatever his being may contain more ; or whatsoever other properties may belong to it beyond what we can as yet compass in our present thoughts of him . and such an account we shall have of what we are enquiring after ; if we have the conception in our minds of an eternal uncaused , independent , necessary being that hath active power , life , wisdom , goodness , and whatsoever other supposable excellency , in the highest perfection originally , in and of it self . such a being we would with common consent express by the name of god. even they that would profess to deny or doubt of his existence , yet must acknowledge this to be the notion of that which they deny or doubt of . or if they should say this is not it , or ( which is all one ) that they do not deny or doubt of the existence of such a being as this ; they on the other hand that would argue for his existence , may conclude the cause is yielded them . this being that which they designed to contend for . it must indeed be acknowledg'd , that some things belonging to the notion of god might have been more expresly named : but it was not necessary they should , being sufficiently included here , as will afterwards appear . nor perhaps so convenient ; some things , the express mention wherof is omitted , being such as more captious persons might be apt at first to startle at ; which yet may , possibly as they are insinuated under other expressions become by degrees more inclinable to receive them afterwards . and however if this be not a full and adequate notion ( as who can ever tell when we have an express , distinct particular notion of god , which we are sure is adequate and full ? ) it may however suffice , that it is a true one , as far as it goes , and such as cannot be mistaken for the notion of any thing else . and it will be more especially sufficient to our present purpose ; if enough be comprehended in it to recommend him to us as a fit and worthy object of religion ; and whereto a templea ought to be designed . as it will appear there is , when also we shall have added what is intended concerning his conversableness with men . the ground whereof is also in great part included in this account of him ; so that the consideration of it cannot be wholly severed from that of his existence : as hath been intimated above . that is , that if such a being exist , unto which this notion belongs ; it will sufficiently appear , he is such as that he can converse with men ; though it doth not thence certainly follow that he will. for it were a rash and bold adventure to say he could not be god , if he did not condescend to such terms of reconciliation and converse with apostate creatures . whereof therefore more is to be said than the meer manifesting his existence in its own place . and as to this , that we may proceed gradually , and in the most familiar and intelligible way that we can ; we may 1. be most assured , that there hath been somewhat or other from all eternity , or that looking backward , somewhat of real being must be confessed eternal . let such , as have not been used to think of any thing more than what they could see with their eyes ; and to whom reasoning only seems difficult , because they have not tried what they can do in it ; but use their thoughts a little , and by moving them a few easie steps , they will soon find themselves as sure of this , as that they see or hear , or understand , or are any thing . for being sure that something now is ( that you see , for instance , or are something . ) you must then acknowledge that certainly either something always was , and hath ever been , or been from all eternity ; or else you must say , that sometime nothing was ; or that all being once was not . and so , since you find that something now is , that there was a time when any thing of being did begin to be , that is , that till that time there was nothing ; but now at that time somewhat first began to be . for what can be plainer than that , if all being sometime was not , and now some being is , every thing of being had a beginning ? and thence it would follow that some being , that is , the first that ever began to be , did of it self start up out of nothing , or made it self to be , when before , nothing was . but now do you not plainly see that it is altogether impossible any thing should do so ; that is , when it was as yet nothing , and when nothing at all as yet was , that it should make it self , or come into being of it self ? for sure , making it self is doing something . but can that which is nothing do any thing ? unto all doing there must be some doer . wherefore a thing must be before it can do any thing ; and therefore it would follow that it was before it was ; or was and was not , was some thing and nothing at the same time . yea , and it was divers from it self . for a cause must be a distinct thing from that which is caused by it . wherefore it is most apparent that some being hath ever been , or did never begin to be . whence further , 2. it is also evident , that some being was uncaused , or was ever of it self , without any cause . for what never was from another had never any cause , since nothing could be its own cause . and somewhat , as appears from what hath been said , never was from another . or it may be plainly argued thus ; that either some being was uncaused , or all being was caused . but if all being were caused , then some one at least was the cause of it self : which hath been already shown impossible . therefore the expression commonly used concerning the first being that it was of it self , is only to be taken negatively , that is , that it was not of another , not positively , as if it did sometime make it self . or , what there is positive , signified by that form of speech , is only to be taken thus , that it was a being of that nature , as that it was impossible it should ever not have been . not that it did ever of it self step out of not being into being : of which more hereafter . 3. and now it is hence further evident that some being is independent upon any other , that is , whereas it already appears that some being did never depend on any other , as a productive cause . or was not beholden to any other , that it might come into being . it is thereupon equally evident that 't is simply independent , or cannot be beholden to any for for its continued being . for what did never need a productive cause , doth as little need a sustaining or conserving cause . and , to make this more plain , either some being is independent , or all being is dependent . but there is nothing without the compass of all being , whereon it may depend . wherefore to say , that all being doth depend , is to say it depends on nothing , that is , that it depends not . for to depend on nothing is not to depend . it is therefore a manifest contradiction to say that all being doth depend : against which it is no relief to say , that all beings do circularly depend on one another . for so , however the whole circle or sphere of being , should depend on nothing , or one at last depend on it self ; which negatively taken , as before , is truc , and the thing we contend for ; that one , the common support of all the rest depends not on any thing without it self . whence also it is plainly consequent . that 4. such a being is necessary , or doth necessarily exist : that is , that it is of such a nature as that it could not , or cannot but be . for what is in being neither by its own choice , or any others , is necessarily . but what was not made by it self ( which hath been shewn impossible that any thing should ) nor by any other ( as it hath been proved , something was not . ) it is manifest it neither depended on its own choice , nor any others that it is . and therefore its existence is not owing to choice at all , but to the necessity of its own nature . wherefore it is always by a simple , absolute , natural necessity ; being of such a nature , to which it is altogether repugnant , and impossible ever not to have been , or ever to cease from being . and now having gone thus far , and being assured that hitherto we feel the ground firm under us ; that is , having gained a full certainty that there is an eternal , uncaused , independent necessary being , and therefore actually , and everlastingly existing ; we may advance one step further , and with equal assurance , add , 5. that this eternal , independent uncaused being , is self-active , that is , ( which is at present meant ) not such as acts upon it self , but that hath the power of acting upon other things in and of it self , without deriving it from any other . or at least that there is such a being as is eternal , uncaused , &c. having the power of action in and of it self . for either such a being as hath been already evinced is of it self active or unactive , or either hath the power of action of it self or not . if we will say the latter , let it be considered what we say , and to what purpose we say it . first , we are to weigh what it is we affirm , when we speak of an eternal , uncaused , independent , necessary being , that is of it self totally unactive , or destitute of any active power . if we will say there is some such thing , we will confess when we have called it something , it is a very silly , despicable , idle something , and a something , ( if we look upon it alone ) as good as nothing . for there is but little odds between being nothing , and being able to do nothing . we will again confess , eternity , self-origination , independency , necessity of existence , to be very great and highly dignifying attributes ; and that import a most unconceivable excellency . for what higher glory can we ascribe to any being , than to acknowledge it to have been from eternity of it self ; without being beholden to any other , and to be such as that it can be , and cannot but be in the same state , self-subsisting , and self-sufficient to all eternity ? and what unconceivable myriads of little sensless deities must we upon that supposition admit ( as would appear if it were fit to trouble the reader with an explication of the nature and true notion of matter , which the being now supposed , must be found to be ! ) but what can our reason either direct , or endure , that we should so uncongruously misplace so magnificent attributes as these ? and ascribe the prime glory of the most excellent being , unto that which is next to nothing ? what might further be said to demonstrate the impossibility of a self-subsisting , and self-original , unactive being , will be here unseasonable , and pre-occupying . but if any in the mean time will be so sullen as to say such a thing , let it 2. be considered to what purpose they say it . is it to exclude a necessary self-active being ? but it can signifie nothing to that purpose . for such a being they will be forced to acknowledge , let them do what they can ( besides putting out their own eyes ) notwithstanding . for why will they acknowledge any necessary being at all , that was ever of it self ? is it not because they cannot otherwise for their hearts tell how it was ever possible that any thing at all could come into being ? but finding that something is , they are compell'd to acknowledge that something hath ever been , necessarily , and of it self . no other account could be given how other things came to be . but what ? doth it signifie any thing towards the giving an account of the original of all other things , to suppose only an eternal , self-subsisting , unactive being ? did that cause other things to be ? will not their own breath choak them if they attempt to utter the self-contradicting words , an unactive cause , ( i. e. efficient or author ) of any thing . and do they not see they are as far from their mark , or do no more towards the assigning the original of all other things , by supposing an eternal , unactive being only , than if they supposed none at all . that what can do nothing , can no more be the productive cause of another , than that which is nothing ? wherefore by the same reason that hath constrained us to acknowledge an eternal , uncaused , independent , necessary being , we are also unavoidably led to acknowledge this being to be self-active , or such as hath the power of action in and of it self . or that there is certainly such a being , that is the cause of all the things which our sense tells us are besides existent in the world . for what else is left us to say or think ? will we think fit to say that all things we behold were as they are necessarily existent from all eternity ? that were to speak against our own eyes , which continually behold the rise and fall of living things , of whatsoever sort or kind , that can come under their notice . and it were to speak against the thing it self that we say , and to say and unsay the same thing in the same breath . for all the things we behold are in some respect or other ( internal , or external ) continually changing , and therefore could never long be beheld as they are . and to say then , they have been continually changing from eternity , and yet have been necessarily , is unintelligible , and flat non-sense . for what is necessarily , is always the same ; and what is in this or that posture necessarily ( that is by an intrinsick simple and absolute necessity , which must be here meant ) must be ever so . wherefore to suppose the world in this or that state necessarily ; and yet that such a state is changeable , is an impossible , and self-contradicting supposition . † and to say any thing is changing from eternity , signifies it is always undergoing a change which is never past over , that is , that it is eternally unchang'd , and is ever the same . for the least imaginable degree of change , is some change . what is in any the least respect changed , is not in every respect the same , suppose then any thing in this present state or posture , and that it is eternally changing in it ; either a new state and posture is acquired , or not . if it be , the former was temporary , and hath an end ; and therefore the just and adequate measure of it was not eternity , which hath no end ; much less of the change of it , or the transition from the one state to the other . but if no new state or posture be acquired ( which any the least gradual alteration would make ) then it is eternally unchanged in any the least degree . therefore eternal changing is a manifest contradiction . but if it be said though eternity be not the measure of one change ; it may be of infinite changes endlesly succeeding one another . even this also will be found contradictions and impossible . for ( not to trouble the reader with the more intricate controversie of the possibility or impossibility of infinite or eternal succession , about which they who have a mind may consult others . * if this signifie any thing to the present purpose , it must mean the infinite or eternal changes of a necessary being . and how these very terms do clash with one another , methinks any sound mind might apprehend at the first mention of them ; and how manifestly repugnant the things are , may be collected from what hath been said ; and especially from what was thought more fit to be annexed in the margin . but now since we find that the present state of things is changeable , and actually changing , and that what is changable is not necessarily , and of it self . and since it is evident that there is some necessary being , otherwise nothing could ever have been , and that without action nothing could be from it . since also all change imports somewhat of passion , and all passion supposes action , and all action , active power , and active power an original seat or subject , that is self-active , or that hath the power of action in and of it self . for there could be no derivation of it from that which hath it not , and no firstderivation , but from that which hath it originally of it self . and a first derivation there must be , since all things that are or ever have been furnisht with it , and not of themselves must either mediately or immediately have derived it from that which had it of it self . it is therefore manifest , that there is a necessary self-active being , the cause and author of this perpetually variable state and frame of things . and hence , 6. since we can frame no notion of life which self-active power doth not , at least , comprehend ( as upon trial we shall find that we cannot ) it is consequent that this being is also originally vital , and the root of all vitality , such as hath life in or of it self , and from whence it is propagated to every other living thing . † and so as we plainly see that this sensible world did sometime begin to be , 't is also evident it took its beginning from a being essentially vital , and active , that had it self no beginning . nor can we make a difficulty to conclude that this being , ( which now we have shewn , is active , and all action implies some power ) is 7. of vast and mighty power ( we will not say infinite , lest we should step too far at once ; not minding now to discuss whether creation require infinite power ) when we consider and contemplate the vastness of the work performed by it . unto which ( if we were to make our estimate by nothing else ) we must , at least , judge this power to be proportionable . for when our eyes behold an effect exceeding the power of any cause which they can behold , our mind must step in and supply the defect of our feebler sense ; so as to make a judgment there is a cause we see not , equal to this effect . as when we behold a great and magnificent fabrick , and entring in we see not the master or any living thing ( which was cicero's observation in reference to this present purpose ) besides mice or weasles , we will not think that mice or weasels built it . nor need we , in a matter so obvious , insist further . but only when our severer reason hath made us confess , our further contemplation should make us admire a power which is at once both so apparent , and so stupendous . corollary . and now from what hath been hitherto discoursed , it seems a plain and necessary consectary , that this world had a cause divers from the matter whereof it is composed . for otherwise matter that hath been more generally taken to be of it self altogether unactive , must be stated the only cause and fountain of all the action and motion that is now to be found in the whole universe . which is a conceit wild and absurd enough ; not only as it opposes the common judgment of such as have with the greatest diligence enquired into things of this nature , but as being in it self manifestly impossible to be true . as would easily appear if it were needful to press farther dr. more 's reasonings to this purpose ; which he hath done sufficiently for himself . and also that otherwise all the great and undeniable changes which continually happen in it must proceed from its own constant and eternal action upon it self , while it is yet feigned to be a necessary being ; with the notion whereof they are notoriously inconsistent . which therefore we taking to be most clear , may now the more securely proceed to what follows . chap. iii. wisdom asserted to belong to this being . the production of this world by a mighty agent destitute of wisdom impossible . on consideration of , 1. what would be adverse to this production . 2. what would be wanting some effects to which a designing cause will , on all hands , be confessed necessary , as having manifest characters of skill and design upon them . absurd here to except the works of nature . wherein at least equal characters of wisdom and design to be seen , as in any the most confessed pieces of art , instanced in the frame and motion of heavenly bodies . a mean , unphilosophical temper to be more taken with novelties than common things of greater importance . further instance in the composition of the bodies of animals . two contrary causes of mens not acknowledging the wisdom of their maker herein . progress is made from the consideration of the parts and frame , to powers and functions of terrestrial creatures . growth , nutrition , propagation of kind . spontaneous motion , sensation . the pretence considered , that the bodies of animals are machines . 1. how improbable it is . 2. how little to the purpose . the powers of the humane soul. it appears , notwithstanding them , it had a cause ; by them , a wise and intelligent cause . it is not matter . that not capable of reason . they not here reflected on who think reasonable souls made of refined matter by the creator . not being matter , nor arising from thence it must have a cause that is intelligent . 9. goodness also belonging to this being . we therefore add , that this being is wise and intelligent as well as powerful ; upon the very view of this world it will appear so vast power was guided by equal wisdom in the framing of it ; though this is wont to be the principal labour in evincing the existence of a deity , viz. the proving that this universe owes its rise to a wise and designing cause ; as may be seen in cicero's excellent performance in this kind , and in divers later writers . yet the placing so much of their endeavour herein , seems in great part to have proceeded hence , that this hath been chosen for the great medium to prove that it had a cause divers from it self . but if that once be done a shorter way , and it fully appear that this world is not it self a necessary being , having the power of all the action and motion to be found in it , of it self ; ( which already seems plain enough . ) and it do most evidently thence also appear to have had a cause foreign to , or distinct from it self ; though we shall not therefore the more carelesly consider this subject ; yet no place of doubt seems to remain , but that this was an intelligent cause , and that this world was the product of wisdom and counsel , and not of meer power alone . for what imagination can be more grosly absurd , than to suppose this orderly frame of things to have been the result of so mighty power , not accompanied or guided by wisdom and counsel ? that is ( as the case must now unavoidably be understood ) that there is some being necessarily existent , of an essentially active nature , of unconceivably vast and mighty power and vigour , destitute of all understanding and knowledge , and consequently of any self-moderating-principle , but acting always by the necessity of its own nature , and therefore to it s very uttermost , that raised up all the alterable matter of the universe ( to whose nature it is plainly repugnant to be of it self , or exist necessarily ) out of nothing ; and by the utmost exertion of that ungovern'd power , put all the parts and particles of that matter into a wild hurry of impetuous motion , by which they have been compacted and digested into particular beings in that variety and order which we now behold . and surely to give this account of the worlds original , is , as cicero , speaks , not to consider , but to cast lots what to say . and were as mad a supposition , as if one should suppose the one and twenty letters , formed ( as the same author elsewhere speaks ) in great numbers , of gold , or what you please else , and cast of any careless fashion together , and that of these loosely shaken out upon the ground , ennius his annals should result , so as to be distinctly legible , as now we see them . nay it were the supposition of a thing a thousand fold more manifestly impossible . 2. for before we consider the gross absurdity of such a supposed production , that is , that a thing should be brought to pass by so meer a casualty , that so evidently requires an exquisitely formed , and continued design , even though there were nothing positively to resist or hinder it . let it be considered what there will be that cannot but most certainly hinder any such production . to this purpose we are to consider , that it is a vast power which so generally moves the diffused matter of the universe . hereof make an estimate by considering what is requisite to the continual whirling about of such huge bulks as this whole massie globe of earth ( according to some . ) or , which is much more strange , the sun ( according to others ) with that unconceiveably swift motion which this supposition makes necessary , together with the other planets , and the innumerable heavenly bodies besides , that are subject to the laws of a continual motion . adding hereto how mighty power it is which must be sufficient to all the productions , motions , and actions of all other things . again , consider that all this motion , and motive power must have some source and fountain diverse from the dull and sluggish matter moved thereby , unto which it already hath appeared impossible it should originally and essentially belong . next that the mighty active being which hath been proved necessarily existent , and whereto it must first belong , if we suppose it destitute of the self-moderating principle of wisdom and counsel , cannot but be always exerting its motive power , invariably and to the same degree : that is , to it s very utmost , and can never cease or fail to do so . for its act knows no limit but that of its power ( if this can have any ) and its power is essential to it , and its essence is necessary . further that the motion imprest upon the matter of the universe must hereupon necessarily have received a continual increase , ever since it came into being . that supposing this motive power to have been exerted from eternity , it must have been increased long ago to an infinite excess . that hence the coalition of the particles of matter for the forming of any thing had been altogether impossible . for let us suppose this exerted motive power to have been any instant , but barely sufficient for such a formation , because that could not be dispatcht in an instant , it would by its continual momently increase , be grown so over-sufficient as in the next instant to dissipate the particles , but now beginning to unite . at least it would be most apparent , that if ever such a frame of things as we now behold could have been produc'd ; that motive power , increased to so infinite an excess , must have shattered the whole frame in pieces many an age ago ; or rather never have permitted that such a thing as we call an age , could possibly have been . our experience gives us not to observe any so destructive or remarkable changes in the course of nature . and this ( as was long ago foretold ) is the great argument of the atheistical scoffers in these latter days , that things are as they were from the beginning of the creation to this day . but let it be soberly weigh'd how it is possible the general consistency which we observe things are at throughout the universe , and their steady orderly posture can stand with this momently increase of motion . and that such an increase could not ( upon the supposition we are now opposing ) but have been , is most evident . for , not to insist that nothing of imprest motion is ever lost , but only imparted to other things ( which they that suppose it do not therefore suppose , as if they thought being once imprest it could continue of it self , but that there is a constant equal supply from the first mover ) we will admit that there is a continual decrease or loss , but never to the degree of its continual increase . for we see when we throw a stone out of our hand , whatever of the imprest force it do impart to the air through which it makes its way , it yet retains apart a considerable time , that carries it all the length of its journey , and all does not vanish and die away on the sudden . therefore when we here consider the continual momently renewal of the same force , always necessarily going forth from the same mighty agent without any moderation or restraint , every following impetus doth so immediately overtake the former , that whatever we can suppose lost , is yet so abundantly over-supplyed , that upon the whole it cannot fail to be ever growing , and to have grown to that all-destroying excess before-mentioned . whence therefore that famed restorer , and improver of some principles of the ancient philosophy , hath seen a necessity to acknowledge it , as a manifest thing , that god himself is the universal and primary cause of all the motions that are in the world , who in the beginning created matter , together with motion and rest ; and doth now by his ordinary concourse only , continue so much of motion and rest in it as he first put into it . — for ( saith he ) we understand it as a perfection in god , not only that he is unchangeable in himself , but that he works after a most constant and unchangeable manner . so that , excepting those changes , which either evident experience , or divine revelation renders certain , and which we know or believe to be without change in the creator , we ought to suppose none in his works , lest thereby any inconstancy should be argued in himself . whereupon he grounds the laws and rules concerning motion which he afterwards lays down , whereof we referr'd to one a little above . it is therefore evident , that as without the supposition of a self-active being there could be no such thing as motion . so without the supposition of an intelligent being ( that is , that the same being be both self-active and intelligent ) there could be no regular motion , such as is absolutely necessary to the forming and continuing of any the compacted bodily substances which our eyes behold every day : yea , or of any whatsoever , suppose we their figures or shapes to be as rude , deformed , and useless , as we can imagine ; much less such as the exquisite compositions , and the exact order of things in the universe do evidently require , and discover . and if there were no such thing carried in this supposition , as is positively adverse to the thing supposed , so as most certainly to hinder it ( as we see plainly there is ) yet the meer want of what is necessary to such a production is enough to render it impossible , and the supposition of it absurd . for it is not only absurd to suppose a production , which somewhat shall certainly resist and hinder , but which wants a cause to effect it : and it is not less absurd to suppose it effected by a manifestly insufficient and unproportionable cause , than by none at all for as nothing can be produced without a cause , so no cause can work above or beyond its own capacity , and natural aptitude . whatsoever therefore is ascribed to any cause , above and beyond its ability , all that surplusage is ascribed to no cause at all . and so an effect , in that part at least , were supposed without a cause . and if then it follow when an effect is produced that it had a cause ; why doth it not equally follow , when an effect is produced , having manifest characters of wisdom and design upon it , that it had a wise and designing cause ? if it be said , there be some fortuitous or casual ( at least undesigned ) productions that look like the effects of wisdom and contrivance , but indeed are not , as the birds so orderly and seasonable making their nests , the bees their comb , and the spider its web , which are capable of no design . that exception needs to be well proved before it be admitted ; and that it be plainly demonstrated both that these creatures are not capable of design ; and that there is not an universal designing cause , from whose directive as well as operative influence no imaginable effect or event can be exempted ; ( in which case it will no more be necessary that every creature that is observed steadily to work towards an end should it self design and know it , than that an artificers tools should know what he is doing with them , but if they do not , 't is plain he must . ) and surely it lies upon them who so except , to prove in this case what they say , and not be so precarious as to beg , or think us so easie as to grant so much , only because they have thought fit to say it , or would fain have it so . that is , that this or that strange event happened , without any designing caus . but however i would demand of such as make this exception , whether they think there be any effect at all , to which a designing cause was necessary ? or which they will judge impossible to have been otherwise produced than by the direction and contrivance of wisdom and counsel ? i little doubt but there are thousands of things , laboured and wrought by the hand of man , concerning which they would presently , upon first sight , pronounce , they were the effects of skill , and not of chance : yea , if they only considered their frame and shape , though they yet understood not their use and end . they would surely think ( at least ) some effects or other sufficient to argue to us a designing cause . and would they but soberly consider and resolve , what characters or footsteps of wisdom , and design might be reckon'd sufficient to put us out of doubt , would they not , upon comparing , be brought to acknowledge ; there are no where any , more conspicuous and manifest ; than in the things daily in view , that go ordinarily with us under the name of the works of nature ? whence it is plainly consequent , that what men commonly call universal nature , if they would be content no longer to lurk in the darkness of an obscure and uninterpreted word , they must confess is nothing else but common providence , that is the universal power which is every where active in the world , in conjunction with the unerring wisdom , which guides and moderates all its exertions and operations ; or the wisdom which directs and governs that power . otherwise when they see cause to acknowledge that such an exact order and disposition of parts , in very neat and elegant compositions , doth plainly argue wisdom and skill in the contrivance ; only they will distinguish and say , it is so in the effects of art , but not of nature . what is this but to deny in particular what they granted in general ? to make what they have said signifie nothing , more than if they had said , such exquisite order of parts is the effect of wisdom , where it is the effect of wisdom , but it is not the effect of wisdom , where it is not the effect of wisdom ? and to trifle instead of giving a reason why things are so and so ? and whence take they their advantage for this trifling , or do hope to hide their folly in it ; but that they think while what is meant by art is known , what is meant by nature cannot be known ? but if it be not known , how can they tell but their distinguishing members are co-incident , and run into one ? yea , and if they would allow the thing it self to speak , and the effect to confess , and dictate the name of its own cause ; how plain is it that they do run into one , and that the expression imports no impropriety which we somewhere find in cicero , the art of nature , or rather that nature is nothing else but divine art , at least in as near an analogy as there can be , between any things divine and humane ? for , that this matter ( even the thing it self , waving for the present the consideration of names ) may be a little more narrowly discuss'd , and search'd into : let some curious piece of workmanship be offered to such a sceptick's view , the making whereof he did not see , nor of any thing like it , and we will suppose him not told that this was made by the hand of any man , nor that he hath any thing to guide his judgment about the way of its becoming what it is ; but only his own view of the thing it self ; and yet he shall presently without hesitation pronounce , this was the effect of much skill . i would here enquire why do you so pronounce ? or what is the reason of this your judgment ? surely he would not say he hath no reason at all , for this so confident , and unwavering determination . for then he would not be determined , but speak by chance , and be indifferent to say that or any thing else . somewhat or other there must be that when he is askt , is this the effect of skill ? shall so suddenly , and irresistibly captivate him into an assent that it is , that he cannot think otherwise . nay , if a thousand men were askt the same question , they would as undoubtingly say the same thing ? and then since there is a reason for this judgment , what can be devised to be the reason , but that there are so manifest characters and evidences of skill in the composure , as are not attributeable to any thing else ? now here i would further demand , is there any thing in this reason yea or no ? doth it signifie any thing , or is it of any value to the purpose for which it is alledg'd ? surely it is of very great , in as much as when it is considered , it leaves it not in a mans power to think any thing else ; and what can be said more potently and efficaciously to demonstrate ? but now if this reason signifie any thing , it signifies thus much ; that wheresoever there are equal characters and evidences of skill ( at least where there are equal ) a skilful agent must be acknowledged . and so it will ( in spight of cavil ) conclude universally ( and abstractly from what we can suppose distinctly signified by the terms of art and nature ) that whatsoever effect hath such or equal characters of skill upon it , did proceed from a skilful cause . that is , that if this effect be said to be from a skilful cause , as such , ( viz. as having manifest characters of skill upon it ) then , every such effect ( viz. that hath equally manifest characters of skill upon it ) must be with equal reason concluded to be from a skilful cause . we will acknowledge skill to act , and wit to contrive , very distinguishable things , and in reference to some works ( as the making some curious automaton or self-moving engine ) are commonly lodg'd in divers subjects , that is the contrivance exercises the wit and invention of one , and the making , the manual dexterity and skill of others . but the manifest characters of both will be seen in the effect . that is the curious elaborateness of each several part shews the later , and the order and dependence of parts , and their conspiracy to one common end , the former . each betokens design ( or at least the smith or carpenter must be understood to design his own part , that is , to do , as he was directed . ) both together do plainly bespeak an agent that knew what he did . and that the thing was not done by chance , or was not the casual product , of only being busie at random , or making a careless stir without aiming at any thing . and this no man that is in his wits would upon sight of the whole frame , more doubt to assent unto , than that two and two make four . and he would certainly be thought mad , that should profess to think that only by some one 's making a blustering stir among several small fragments of brass , iron , and wood , these parts happened to be thus curiously formed , and came together into this frame of their own accord . or lest this should be thought to intimate too rude a representation of their conceit , who think this world to have fallen into this frame and order wherein it is by the agitation of the moving parts or particles of matter without the direction of a wise mover ; and that we may also make the case as plain as is possible to the most ordinary capacity . we will suppose ( for instance ) that one who had never before seen a watch , or any thing of that sort , hath now this little engine first offered to his view ; can we doubt , but he would upon the meer sight of its figure , structure , and the very curious workmanship which we will suppose appearing in it , presently acknowledge the artificers hand ? but if he were also made to understand the use and purpose for which it serves ; and it were distinctly shewn him , how each thing contributes , and all things in this little fabrick , concur to this purpose , the exact measuring and dividing of time , by minutes , hours , and months , he would certainly both confess and praise the great ingenuity of the first inventer . but now if a by-stander , beholding him in this admiration , would undertake to shew a profounder reach and strain of wit , and should say , sir , you are mistaken concerning the composition of this so much admired piece ; it was not made or designed by the hand or skill of any one ; there were only an innumerable company of little atoms , or very small bodies , much too small to be perceived by your sense , that were busily frisking and plying to and fro about the place of its nativity ; and by a strange chance ( or a stranger fate , and the necessary laws of that motion which they were unavoidably put into , by a certain boisterous , undesigning mover ) they fell together into this small bulk , so as to compose it into this very shape and figure , and with this same number and order of parts , which you now behold . one squadron of these busie particles ( little thinking what they were about ) agreeing to make up one wheel , and another , some other , in that proportion which you see . others of them also falling and becoming fixed in so happy a posture and situation as to describe the several figures by which the little moving fingers , point out the hour of the day , and day of the month . and all conspired to fall together , each into its own place , in so lucky a juncture , as that the regular motion failed not to ensue , which we see is now observed in it . what man is either so wise or so foolish ( for it is hard to determine whether the excess or defect should best qualifie him to be of this faith ) as to be capable of being made believe this piece of natural history ? and if one should give this account of the production of such a trifle , would he not be thought in jest ? but if he persist and solemnly profess that thus he takes it to have been , would he not be thought in good earnest mad ? and let but any sober reason judge whether we have not unspeakably more manifest madness to contend against in such as suppose this world , and the bodies of living creatures to have fallen into this frame and orderly disposition of parts wherein they are , without the direction of a wise and designing cause ? and whether there be not an incomparably greater number of most wild and arbitrary suppositions , in their fiction , than in this ? besides the innumerable supposed repetitions of the same strange chances all the world over ; even as numberless , not only as productions , but as the changes that continually happen to all the things produced . and if the concourse of atoms could make this world , why not ( for it is but little to mention such a thing as this ) a porch , or a temple , or an house , or a city , ( as tully speaks in the before recited place ) which were less operous and much more easie performances ? it is not to be supposed that all should be astronomers , anatomists , or natural philosophers that shall read these lines . and therefore it is intended not to insist upon particulars , and to make as little use as is possible of terms , that would only be agreeable to that supposition . but surely such general easie reflections on the frame of the universe , and the order of parts in the bodies of all sorts of living creatures , as the meanest ordinary understanding is capable of , would soon discover incomparably greater evidence of wisdom , and design in the contrivance of these , than in that of a watch or a clock . and if there were any whose understandings are but of that size and measure , as to suppose that the whole frame of the heavens serves to no other purpose than to be of some such use as that to us mortals here on earth ; if they would but allow themselves leasure to think and consider , might discern the most convincing and amazing discoveries of wise contrivance and design ( as well as of vastest might and power ) in disposing things into so apt a subserviency to that meaner end . and that so exact a knowledge is had thereby of times and seasons , days and years , as that the simplest idiot in a country may be able to tell you , when the light of the sun is withdrawn from his eyes , at what time it will return , and when it will look in at such a window , and when at the other . and by what degrees his days and nights shall either increase , or be diminished . and what proportion of time he shall have for his labours in this season of the year , and what in that ; without the least suspicion or fear that it shall ever fall out , otherwise . but that some in later days whose more enlarged minds have by diligent search , and artificial helps got clearer notices ( even then most of the more learned of former times ) concerning the true frame and vastness of the universe , the matter , nature , and condition of the heavenly bodies , their situation , order , and laws of motion ; and the great probability of their serving to nobler purposes than the greater part of learned men have ever dreamt of before ; that i say any of these should have chosen it for the employment of their great intellects , to devise ways of excluding intellectual power from the contrivance of this frame of things , having so great advantages beyond the most of mankind besides , to contemplate and adore the great author and lord of all ; is one of the greatest wonders that comes under our notice . and might tempt even a sober mind to prefer vulgar and popular ignorance before their learned philosophical deliration . though yet , indeed , not their philosophy , by which they would be distinguished from the common sort , but what they have in common with them ought in justice to bear the blame . for it is not evident , how much soever they reckon themselves exalted above the vulgar sort ; that their miserable shifting in this matter proceeds only from what is most meanly so , i. e. their labouring under the most vulgar and meanest diseases of the mind , disregard of what is common , and an aptness to place more in the strangeness of new , unexpected , and surprizing events , than in things unspeakably more considerable , that are of every days observation ? than which nothing argues a more abject , unphilosophical temper . for let us but suppose ( what no man can pretend is more impossible , and what any man must confess is less considerable , than what our eyes daily see ) that in some part of the air , near this earth , and within such limits as that the whole scene might be conveniently beheld at one view , there should suddenly appear a little globe of pure flaming light resembling that of the sun , and suppose it fixt as a center to another body , or moving about that other , as its centre ( as this or that hypothesis best pleases us ) which we could plainly perceive to be a proportionably-little earth , beautified with little trees and woods , flowry fields , and flowing rivulets ; with larger lakes into which these discharge themselves , and suppose we the other planets all of proportionable bigness to the narrow limits assigned them , placed at their due distances , and playing about this supposed earth or sun , so as to measure their shorter , and soon absolved days , months , and years , or two , twelve , or thirty years , according to their supposed lesser circuits . would they not presently , and with great amazement , confess an intelligent contriver and maker of this whole frame , above a posidonius , or any mortal ? and have we not in the present frame of things , a demonstration of wisdom and counsel , as far exceeding that which is now supposed , as the making some toy or bauble to please a child , is less an argument of wisdom , than the contrivance of somewhat that is of apparent and universal use ? or , if we could suppose this present state of things to have but newly begun , and our selves pre-existent , so that we could take notice of the very passing of things out of horrid confusion into the comely order they are now in , would not this put the matter out of doubt ? ( and that this state had once a beginning needs not be proved over again . ) but might , what would yesterday have been the effect of wisdom , better have been brought about by chance five or six thousand years , or any longer time ago ? it speaks not want of evidence in the thing , but want of consideration , and of exercising our understandings , if what were new would not only convince but astonish , and what is old , of the same importance , doth not so much as convince . and let them that understand any thing of the composition of an humane body ( or indeed of any living creature ) but bethink themselves whether there be not equal contrivance , at least , appearing in the composure of that admirable fabrick , as of any the most admired machine or engine devised and made by humane wit and skill . if we pitch upon any thing of known and common use , as suppose again a clock or watch , which is no sooner seen than it is acknowledg'd ( as hath been said ) the effect of a designing cause ; will we not confess as much of the body of a man ? yea , what comparison is there when in the structure of some one single member , as an hand , a foot , an eye , or ear , there appears , upon a diligent search , unspeakably greater curiosity , whether we consider the variety of parts , their exquisite figuration , or their apt disposition to the distinct uses and ends these members serve for , than is to be seen in any clock or watch ? concerning which uses of the several parts in mans body , galen so largely discoursing in seventeen books inserts on the by , this epiphonema , upon the mention of one particular instance of our most wise makers provident care ; unto whom ( saith he ) i compose these commentaries ( meaning his present work of unfolding the useful figuration of the humane body ) as certain hymns ( or songs of praise ) esteeming true piety more to consist in this , that i first may know , and then declare to others , his wisdom , power , providence and goodness , than in sacrificing to him many hecatombs . — and in the ignorance whereof there is greatest impiety , rather than in ababstaining from sacrifice . nor ( as he adds in the close of that excellent work ) is the most perfect natural artifice to be seen in man only , but you may find the like industrious design and wisdom of the author , in any living creature which you shall please to dissect . and by how much the less it is , so much the greater admiration shall it raise in you , which those artists shew that describe some great thing ( contractedly ) in a very small space : as that person ( saith he ) who lately engraved phaeton carried , in his chariot , with his four horses , upon a little ring . a most incredible sight ! but there is nothing in matters of this nature , more strange than in the structure of the leg of a flea ? ( how much more might it be said of all its inward parts ? ) therefore ( as he adds ) the greatest commodity of such a work , accrues not to physicians , but to them who are studious of nature , viz. the knowledge of our makers perfection , and that ( as he had said a little above ) it establishes the principle of the most perfect theology ; which theology ( saith he ) is much more excellent than all medicine . it were too great an undertaking , and beyond the designed limits of this discourse ( though it would be to excellent purpose , if it could be done without amusing terms , and in that easie , familiar way as to be capable of common use ) to pursue , and trace distinctly the prints and foot-steps of the admirable wisdom , which appears in the structure and frame of this outer temple . ( for even our bodies themselves are said to be the temples of the holy ghost . ) and to dwell , a while , in the contemplation , and discovery of those numerous instances of most apparent , ungainsayable sagacity and providence which offer themselves to view in every part and particle of this fabrick . how most commodiously all things are ordered in it ? with how strangely cautious circumspection , and foresight , not only destructive , but even ( perpetually ) vexatious and afflicting incongruities are avoided and provided against ? to pose our selves upon the sundry obvious questions that might be put for the evincing of such provident foresight . as for instance , how comes it to pass that the several parts which we find to be double in our bodies , are not single only ? is this altogether by chance ? that there are two eyes , ears , nostrils , hands , feet , &c. what a miserable shiftless creature had man been , if there had only been allow'd him one foot ? a seeing , hearing , talking , unmoving statue ! that the hand is divided into fingers ? those so conveniently situate , one in so fitly opposite a posture to the rest ? and what if some one pair or other of these parts had been universally wanting ? the hands , the feet , the eyes , the ears . how great a misery had it inferr'd upon mankind ? and is it only a casualty that it is not so ? that the back bone is composed of so many joynts ( twenty four , besides those of that which is the basis and sustainer of the whole ) and is not all of a piece , by which stooping , or any motion of the head or neck , divers from that of the whole body , had been altogether impossible ? that there is such variety and curiosity in the ways of joyning the bones together in that and other parts of the body ? that in some parts they are joyned by meer adherence of one to another , either with or without an intervening medium , and both these ways so diversly . that others are fastened together by proper joynting , so as to sute , and be accompanied with motion , either more obscure , or more manifest . and this , either by a deeper , or more superficial insertion of one bone into another , or by a mutual insertion , and that so different ways . and that all these should be so exactly accommodated to the several parts and uses to which they belong and serve . was all this without design ? who that views the curious and apt texture of the eye , can think it was not made on purpose to see with , † and the ear , upon the like view , for hearing ? when so many things must concur that these actions might be performed by these organs , and are found to do so ? or who can think that the sundry little engines belonging to the eye were not made with design to move it upwards , downwards , to this side , or that , or whirle it about , as there should be occasion ; without which instruments , and their appendages , no such motion could have been ? who , that is not stupidly perverse , can think that the sundry inward parts ( which it would require a volume distinctly to speak of , and but to mention them and their uses would too unproportionably swell this part of this discourse ) were not made , purposely , by a designing agent , for the ends they so aptly and constantly serve for ; the want of some one among divers whereof , or but a little misplacing , or if things had been but a little otherwise than they are , had inferr'd an impossibility , that such a creature as man could have subsisted , or been propagated upon the face of the earth . as what if there had not been such a receptacle prepared as the stomach is , and so formed , and placed as it is , to receive and digest necessary nutriment ? had not the whole frame of man besides been in vain ? or what if the passage from it downward , had not been made somewhat , a little way , ascending , so as to detain a convenient time what is received , but that what was taken in were suddenly transmitted ? it is evident the whole structure had been ruin'd as soon as made . what ( to instance in what seems so small a matter ) if that little cover had been wanting at the entrance of that passage through which we breath ? ( the depression whereof by the weight of what we eat or drink shuts it , and prevents meat and drink from going down that way ) had not unavoidable suffocation ensued ? and who can number the instances that might be given besides ? now when there is a concurrence of so many things absolutely necessary ( concerning which the common saying is as applicable , more frequently wont to be applied to matters of morality , goodness is from the concurrence of all causes , evil from any defect ) each so aptly and opportunely serving its own proper use , and all , one common end : certainly to say that so manifold , so regular , and stated a subserviency to that end , and the end it self were undesigned , and things casually fell out thus , is to say we know or care not what . we will only before we close this consideration , concerning the meer frame of an humane body ( which hath been so hastily and superficially proposed ) offer a supposition which is no more strange ( excluding the vulgar notion by which nothing is strange , but what is not common ) than the thing it self as it actually is , viz. that the whole more external covering of the body of a man were made , instead of skin , and flesh , of some very transparent substance , flexible , but clear as very crystal ; through which and the other more inward ( and as transparent ) integuments or unfoldings , we could plainly perceive the situation and order of all the internal parts , and how they each of them perform their distinct offices . if we could discern the continual motion of the blood , how it is conveyed by its proper conduits from its first source and fountain , partly downwards to the lower intrails ( if rather it ascend not from thence , as at least what afterwards becomes bloud doth ) partly upwards , to its admirable elaboratory , the heart : where it is refined and furnished with fresh vital spirits , and so transmitted thence by the distinct vessels prepared for this purpose ; could we perceive the curious contrivance of those little doors by which it is let in and out , on this side and on that ; the order and course of its circulation , its most commodious distribution , by two social chanels , or conduit-pipes that every where accompany one another throughout the body . could we discern the curious artifice of the brain its ways of purgation ; and were it possible to pry into the secret chambers & receptacles of the less or more pure spirits there ; perceive their manifold conveyances , and the rare texture of that net commonly call'd the wonderful one . could we behold the veins , arteries , and nerves , all of them arising from their proper and distinct originals ; and their orderly dispersion for the most part by pairs and conjugations on this side and that , from the middle of the back , with the curiously wrought branches , which supposing these to appear duly diversified , as so many more duskish strokes in this transparent frame , they would be found to make throughout the whole of it , were every smaller fibre thus made at once discernable ; especially those innumerable threds into which the spinal marrow is distributed at the bottom of the back : and could we through the same medium perceive those numerous little machines made to serve unto voluntary motions ( which in the whole body are computed by some to the number of four hundred and thirty , or thereabouts , or so many of them as according to the present supposition could possibly come in view ) and discern their composition ; their various and elegant figures , round , square , long , triangular , &c. and behold them do their offices , and see how they ply to and fro , and work in their respective places , as any motion is to be performed by them . were all these things , i say , thus made liable to an easie and distinct view ; who would not admiringly cry out , how fearfully and wonderfully am i made ? and sure there is no man sober , who would not upon such a sight pronounce that man mad that should suppose such a production to have been a meer undesigned casualty . at least if there be any thing in the world , that may be thought to carry sufficiently convincing evidences in it of its having been made industriously , and on purpose , not by chance , would not this composition , thus offered to view , be esteemed to do so much more ? yea , and if it it did only bear upon it characters equally evidential of wisdom and design , with what doth certainly so , though in the lowest degree , it were sufficient to evince our present purpose . for if one such instance as this would bring the matter no higher than to a bare equality , that would at least argue a maker of man's body , as wise , and as properly designing as the artificer of any such slighter piece of workmanship , that may yet , certainly , be concluded the effect of skill and design . and then enough might be said from other instances to manifest him unspeakably superiour . and that the matter would be brought , at least , to an equality upon the supposition now made , there can be no doubt , if any one be judge that hath not abjur'd his understanding and his eyes together . and what then , if we jay aside that supposition ( which only somewhat gratifies fancy and imagination ) doth that alter the case ? or is there the less of wisdom and contrivance expressed in this work of forming mans body , only for that it is not so easily and suddenly obvious to our sight ? then we might with the same reason say concerning some curious piece of carved work , that is thought fit to be kept lock'd up in a cabinet , when we see it , that there was admirable workmanship shewn in doing it ; but as soon as it is again shut up in its repository , that there was none at all . inasmuch as we speak of the objective characters of wisdom and design that are in the thing it self ( though they must some way or other come under our notice , otherwise we can be capable of arguing nothing from them , yet ) since we have sufficient assurance , that there really are svch characters in the structure of the body of man , as have been mentioned , and a thousand more than have been thought necessary to be mentioned here : it is plain that the greater or less facility of finding them out ; so that we be at a certainty that they are , ( whether by the slower and more gradual search of our own eyes ; or by relying upon the testimony of such as have purchased themselves that satisfaction , by their own labour and diligence ) is meerly accidental to the thing it self we are discoursing of : and neither adds to , nor detracts from the rational evidence of the present argument . or if it do either , the more abstruse paths of divine wisdom in this ( as in other things ) do rather recommend it the more to our adoration and reverence , than if every thing were obvious , and lay open to the first glance of a more careless eye . the things which we are sure ( or may be , if we do not shut our eyes ) the wise maker of this world hath done , do sufficiently serve to assure us that he could have done this also , that is , have made everything in the frame and shape of our bodies conspicuous in the way but now supposed , if he had thought it fit . he hath done greater things . and since he hath not thought that fit , we may be bold to say the doing of it would signifie more trifling , and less design . it gives us a more amiable and comely representation of the being we are treating of , that his works are less for oftentation than use . and that his wisdom and other attributes appear in them rather to the instruction of sober , than the gratification of vain minds . we may therefore confidently conclude that the figuration of the humane body carries with it , as manifest unquestionable evidences of design , as any piece of humane artifice , that most confessedly in the judgment of any man doth so . and therefore , had , as certainly , a designing cause . we may challenge the world to shew a disparity ; unless it be that the advantage is unconceivably great on our side . for would not any one that hath not abandon'd at once both his reason and his modesty , be asham'd to confess and admire the skill that is shewn in making a statue , or the picture of a man , that ( as one ingeniously says ) is but the shadow of his skin , and deny the wisdom that appears in the composure of his body it self , that contains so numerous and so various engines and instruments for sundry purposes in it , as that it is become an art , and a very laudable one , but to discover and find out the art and skill that is shewn in the contrivance and formation of them . it is in the mean time strange to consider from how different and contrary causes it proceeds , that the wise contriver of this fabrick hath not his due acknowledgments on the account of it . for with some it proceeds from their supine and drowsie ignorance , and that they little know or think what prints and foot-steps of a deity they carry about them , in their bone and flesh , in every part and vein and limb . with others ( as if too much learning had made them mad , or an excess of light had struck them into a mopish blindness ) these things are ▪ so well known , and seem so common and obvious that they are the less regarded . and because they can give a very punctual account that things are so , they think it , now , not worth the considering how they come to be so . they can trace all these hidden paths and footsteps , and therefore all seems very easie ; and they give over wondering . as they that would detract from columbus's acquist of glory by the discovery he had made of america ; by pretending the atchievement was easie ; whom he ingeniously rebuk'd , by challenging them to make an egg stand erect , alone , upon a plain table ; which when none of them could do , he only by a gentle bruising of one end of it , makes it stand on the table without other support , and then tells them this was more easie than his voyage into america , now they had seen it done ; before , they knew not how to go about it . some may think the contrivance of the body of a man , or other animal , easie , now they know it ; but had they been to project such a model without a pattern , or any thing leading thereto ; how miserable a loss had they been at ? how easie a confession had been drawn from them of the finger of god ; and how silent a submission to his just triumph over their , and all humane wit ! when as the most admired performances in this kind by any mortal have been only faint and infinitely distant imitations of the works of god. as is to be seen in the so much celebrated exploits of posidonius , regiomontanus , and others of this sort . and now if any should be either so incurably blind as not to perceive , or so perversly wilful as not to acknowledge an appearance of wisdom in the frame and figuration of the body of an animal ( peculiarly of man ) more than equal to what appears in any the most exquisite piece of humane artifice , and which no wit of man can ever fully imitate ; although as hath been said an acknowledg'd equality would suffice to evince a wise maker thereof ; yet because it is the existence of god we are now speaking of ; and that it is therefore not enough to evince , but to magnifie the wisdom we would ascribe to him : we shall pass from the parts and frame to the consideration of the more principal powers and functions of terrestrial creatures ; ascending from such as agree to the less perfect orders of these , to those of the more perfect , viz. of man himself . and surely to have been the author of faculties that shall enable to such functions , will evidence a wisdom that defies our imitation , and will dismay the attempt of it . we begin with that of growth . many sorts of rare engines we acknowledge contrived by the wit of man , but who hath ever made one that could grow ? or that had in it a self-improving power ? a tree , an herb , a pile of grass may upon this account challenge all the world to make such a thing . that is to implant the power of growing into any thing to which it doth not natively belong , or to make a thing to which it doth . by what art would they make a seed ? and which way would they inspire it with a seminal form ? and they that think this whole globe of the earth was compacted by the casual ( or fatal ) coalition of particles of matter , by what magick would they conjure so many to come together as should make one clod ? we vainly hunt with a lingering mind after miracles , if we did not ( more vainly ) mean by them nothing else but novelties , we are compass'd about with such . and the greatest miracle is , that we see them not . you with whom the daily productions of nature ( as you call it ) are so cheap , see if you can do the like . try your skill upon a rose . yea , but you must have pre-existent matter ? but can you ever prove the maker of the world had so ? or even defend the possibility of uncreated matter ? and suppose they had the free grant of all the matter between the crown of their head and the moon , could they tell what to do with it ? or how to manage it , so as to make it yield them one single flower , that they might glory in as their own production ? and what mortal man that hath reason enough about him to be serious , and to think a while , would not even be amaz'd at the miracle of nutrition ? or that there are things in the world capable of nourishment , or who would attempt an imitation here ? or not despair to perform any thing like it . that is to make any nourishable thing ? are we not here infinitely out-done ? do not we see our selves compass'd about with wonders , and are we not cur selves such , in that we see , and are creatures from all whose parts there is a continual defluxion , and yet that receive a constant gradual supply and renovation by which they are continued in the same state ! as the bush burning , but not consumed . 't is easie to give an artificial frame to a thing that shall gradually decay and wast , till it quite be gone and disappear . you can raise a structure of snow that would soon do that . but can your manual skill compose a thing that like our bodies shall be continually melting away , and be continually repaired through so long a tract of time ? nay , but you can tell how it is done , you know in what method , and by what instruments food is received , concocted , separated , and so much as must serve for nourishment turned into chyle , and that into bloud , first grosser , and then more refined , and that distributed into all parts for this purpose . yea , and what then ? therefore you are as wise as your maker ? could you have made such a thing as the stomach , a liver , an heart , a vein , an artery ? or are you so very sure what the digestive quality is ? or if you are , and know what things best serve to maintain , to repair , or strengthen it , who implanted that quality ? both where it is so immediately useful , or in the other things you would use for the service of that ? or how , if such things had not been prepared to your hand , would you have devised to perswade the particles of matter into so useful and happy a conjuncture , as that such a quality might result ? or ( to speak more suteably to the most ) how , if you had not been shewn the way , would you have thought it were to be done , or which way would you have gone to work , to turn meat and drink into flesh and bloud ? nor is propagation of their own kind by the creatures that have that faculty implanted in them , less admirable , or more possible to be imitated by any humane device . such productions stay in their first descent . who can by his own contrivance find out a way of making any thing that can produce-another like it self . what machine did ever man invent that had this power ? and the ways and means by which it is done , are such ( though he that can do all things well knew how to compass his ends by them ) as do exceed not our understanding only , but our wonder . and what shall we say of spontaneous motion wherewith we find also creatures endowed that are so mean and despicable in our eyes ( as well as our selves ) that is , that so silly a thing as a fly , a gnat , &c. should have a power in it to move it self , or stop its own motion , at its own pleasure ! how far have all attempted imitations in this kind fallen short of this perfection ? and how much more excellent a thing is the smallest and most contemptible insect , than the most admired machine we ever heard or read of ( as archytas tarintinus his dove so anciently celebrated , or more lately regiomontanus his fly , or his eagle , or any the like . ) not only as having this peculiar power above any thing of this sort , but as having the sundry other powers besides meeting in it , whereof these are wholy destitute . and should we go on to instance further in the several powers of sensation , both external and internal , the various instincts , appetitions , passions , sympathies , antipathies , the powers of memory , and ( we might add ) of speech , that we find the inferiour orders of creatures , either necessarily furnish'd with , or some of them as to this last dispos'd unto . how should we even over-do the present business ? and too needlesly insult over humane wit ( which we must suppose to have already yeilded the cause ) in challenging it to produce and offer to view , an hearing , seeing-engine , that can imagine , talk , is capable of hunger , thirst , of desire , anger , fear , grief , &c. as its own creature , concerning which it may glory and say , i have done this ? is it so admirable a performance , and so ungainsayable an evidence of skill and wisdom , with much labour and long travel of mind , a busie , restless , agitation of working thoughts , the often renewal of frustrated attempts , the varying of defeated trials ; this way and that , at length to hit upon , and by much pains , and with a slow gradual progress , by the use of who can tell how many sundry sorts of instruments or tools , managed by more ( possibly ) than a few hands , by long hewing , hammering , turning , filing , to compose one only single machine of such a frame and structure , as that by the frequent re-inforcement of a skilful hand , it may be capable of some ( and that , otherwise , but a very short-liv'd ) motion : and is it no argument , or effect of wisdom so easily and certainly , without labour , error , or disappointment to frame both so infinite a variety of kinds , and so innumerable individuals of every such kind of living creatures , that cannot only with the greatest facility move themselves with so many sorts of motion , downwards , upwards ( many of them ) to , and fro , this way or that , with a progressive , or circular , a swifter or a slower motion at their own pleasure , but can also grow , propagate , see , hear , desire , joy , &c. is this no work of wisdom , but only blind either , fate or chance ? of how strangely perverse and odd a complexion is that understanding ( if yet it may be called an understanding ) that can make this judgment ! and they think they have found out a rare knack , and that gives a great relief to their diseased minds , who have learn'd to call the bodies of living creatures ( even the humane not excepted ) by way of diminution machines or engines too . but how little cause there is to hug or be fond of this fansie would plainly appear , if first , we would allow our selves leasure to examine with how small pretence this appellation is so placed , and applied . and next if it be applied rightly , to how little purpose it is alledg'd , or that it signifies nothing to the exclusion of divine wisdom from the formation of them . and for the first , because we know not a better , let it be considered how defective and unsatisfying the account is , which the great and ( justly admired ) master in this faculty , gives , how divers of those things which he would have to be so , are performed only in the mechanical way . for though his ingenuity must be acknowledged in his modest exception of some nobler operations belonging to our selves from coming under those rigid necessitating laws , yet certainly to the severe enquiry of one not partially addicted to the sentiments of so great a wit because they were his , it would appear there are great defects , and many things yet wanting , in the account which is given us of some of the meaner of those functions which he would attribute only to organiz'd matter , or ( to use his own expression ) to the conformation of the members of the body , and the course of the spirits excited by the heat of the heart , &c. for howsoever accurately he describes the instruments and the way , his account seems very little satisfying of the principle , either of spontaneous motion , or of sensation . as to the former , though it be very apparent that the muscles seated in that opposite posture wherein they are mostly found paired throughout the body , the nerves , and the animal spirits in the brain , and ( suppose we ) that glandule seated in the inmost parts of it , are the instruments of the motion of the limbs , and the whole body ; yet what are all these to the prime causation or much more , to the spontaneity of this motion ? and whereas , with us ( who are acknowledged to have such a faculty independent on the body ) an act of will doth so manifestly contribute , so that , when we will our body is moved with so admirable facility , and we feel not the cumbersome weight of an arm to be lift up , or of our whole corporeal bulk to be moved this way or that , by a slower or swifter motion . yea , and when as also , if we will , we can on the sudden in a very instant start up out of the most composed sedentary posture , and put our selves , upon occasion , into the most violent course of motion or action . but if we have no such will , though we have the same agile spirits about us , we find no difficulty to keep in a posture of rest ; and are , for the most part , not sensible of any endeavour or urgency of those active particles , as if they were hardly to be restrained from putting us into motion ; and against a reluctant act of our will , we are not moved but with great difficulty to them that will give themselves and us the trouble . this being , i say , the case with us ; and it being also obvious to our observation , that it is so very much alike in these mentioned respects , with brute creatures , how unconceivable is it that the directive principle of their motions and ours should be so vastly , and altogether unlike ? ( whatsoever greater perfection is required with us , as to those more noble and perfect functions and operations which are found to belong to us , ) that is , that in us , an act of will should signifie so very much , and be for the most part necessary to the beginning , the continuing , the stopping , or the varying of our motions ; and in them , nothing like it , nor any thing else , besides only that corporal principle , which he assigns as common to them and us , the continual heat in the heart ( which he calls a sort of fire ) nourished by the bloud of the veins ; the instruments of motion , already mention'd , and the various representations and impressions of external objects as there and elsewhere he expresses himself ! upon which last ( though much is undoubtedly to be attributed to it ) that so main a stress should be laid as to the diversifying of motion seems strange ; when we may observe so various motions of some silly creatures , as of a fly in our window , while we cannot perceive , and can scarce imagine any change in external objects about them : yea , a swarm of flies , so variously frisking , and plying to and fro , some this way , others that ; with a thousand diversities and interferings in their motion : and some resting while things are in the same state externally to them all . so that what should cause or cease , or so strangely vary such motions , is , from thence , or any thing else he hath said , left unimaginable . as it is much more , how , in creatures of much strength , as a bear or a lion , a paw should be moved sometimes so gently , and sometimes with so mighty force , only by meer mechanism , without any directive principle that is not altogether corporal . but most of all how the strange regularity of motion in some creatures , as of the spider in making its web , and the like should be owing to no other than such causes as he hath assigned of the motions in general of brute creatures . and what though some motions of our own seem wholly involuntary ( as that of our eye-lids , in the case which he supposes ) doth it therefore follow they must proceed from a principle only corporal ? as if our soul had no other act belonging to it , but that of willing ? which he doth not down-right say ; but that it is its only , or its chief act ; and if it be its chief act only , what hinders but that such a motion may proceed from an act that is not chief ? or that it may have a power that may sometimes step forth into act ( and in greater matters than that ) without any formal deliberated command or direction of our will. so little reason is there to conclude that all our motions common to us with beasts , or even their motions themselves depend on nothing else than the conformation of the members , and the course which the spirits , excited by the heat of the heart , do naturally follow , in the brain , the nerves , and the muscles , after the same manner with the motion of an automation , &c. but as to the matter of sensation , his account seems much more defective and unintelligible , that is , how it should be performed ( as he supposes every thing common to us with beasts may be ) without a soul. for , admit that it be ( as who doubts but it is ) by the instruments which he assigns , we are still to seek what is the sentient , or what useth these instruments , and doth sentire , or exercise sense by them ? that is , suppose it be performed in the brain , and that ( as he says ) by the help of the nerves , which from thence like small strings are stretcht forth unto all the other members ; suppose we have the three things to consider in the nerves which he recites ; their interiour substance , which extends it self like very slender threds from the brain to the extremities of all the other members into which they are knit . the very thin little skins which inclose these , and which being continued with those that inwrap the brain do compose the little pipes which contain these threds ; and lastly , the animal spirits which are convey'd down from the brain through these pipes . yet which of these is most subservient unto sense ? that he undertakes elsewhere to declare , viz. that we are not to think ( which we also suppose ) some nerves to serve for sense , others for motion only , as some have thought , but that the inclosed spirits serve for the motion of the members , and those little threds ( also inclosed ) for sense . are we yet any nearer our purpose ? do these small threds sentire ? are these the things that ultimately receive and discern the various impressions of objects ? and since they are all of one sort of substance , how comes it to pass that some of them are seeing threds , others hearing threds , others tasting , &c. is it from the divers and commodious figuration of the organs unto which these descend from the brain ? but though we acknowledge and admire the curious and exquisite formation of those organs , and their most apt usefulness ( as organs or instruments ) to the purposes for which they are designed ; yet what do they signifie without a proportionably apt and able agent to use them , or percipient to entertain and judge of the several notices which by them are only transmitted from external things ? that is , suppose we a drop of never so pure and transparent liquor , or let it be three , diversly tinctured or coloured , and ( lest they mingle ) kept asunder by their distinct infolding coats , let these encompass one the other , and , together , compose one little shining globe : are we satisfied that now this curious pretty ball can see ? nay , suppose we it never so conveniently situate , suppose we the forementioned strings fastned to it , and these , being hollow , well replenisht with as pure air , or wind , or gentle flame as you can imagine ; yea , and all the before described little threds to boot , can it yet do the feat ? nay , suppose we all things else to concur , that we can suppose , except a living principle ( call that by what name you will ) and is it not still as uncapable of the act of seeing , as a ball of clay , or a pebble stone ? or can the substance of the brain it self perform that or any other act of sense ( for it is superfluous to speak distinctly of the rest ) any more than the pulp of an apple , or a dish of curds ? so that trace this matter whither you will within the compass of your assigned limits , and you are still at the same loss , range through the whole body and what can you find but flesh , and bones , marrow , and bloud , strings and threds , humour and vapour ; and which of these is capable of sense ? these are your materials and such like , order them as you will , put them into what method you can devise , and except you can make it live , you cannot make it so much as feel , much less perform all other acts of sense besides , unto which these tools alone seem as unproportionable as a plough-share to the most curious sculpture , or a pair of tongs to the most melodious musick . but how much more unconceivable it is that the figuration and concurrence of the foremention'd organs can alone suffice to produce the several passions of love , fear , anger , &c. whereof we find so evident indications in brute creatures , it is enough but to hint . and ( but that all persons do not read the same books ) it were altogether unnecessary to have said so much ; after so plain demonstration already extant that matter , howsoever modified , is uncapable of sense . nor would it seem necessary to attempt any thing in this kind , in particular and direct opposition to the very peculiar sentiments of this most ingenious author ( as he will undoubtedly be reckon'd in all succeeding time ) who when he undertakes to shew what sense is , and how it is performed , makes it the proper business of the soul , comprehends it under the name of cogitation , naming himself a thinking thing , adds by way of question , what is that ? and answers , a thing doubting , understanding , affirming , denying , willing , nilling , and also imagining , and exercising sense , says expresly it is evident to all that it is the soul that exercises sense , not the body , in as direct words as the so much celebrated poet of old . the only wonder is that under this general name of cogitation he denies it unto brutes ; under which name he may be thought less fitly to have included it , than to have affirmed them uncapable of any thing to which that name ought to be applied , as he doth not only affirm , but esteems himself by most firm reasons to have proved . * and yet that particular reason seems a great deal more pious , than it is cogent ; which he gives for his chusing this particular way of differencing brutes from humane creatures , viz. lest any prejudice should be done to the doctrine of the humane souls immortality : there being nothing , as he truly says , that doth more easily turn off weak minds from the path of virtue , than if they should think the souls of brutes to be of the same nature with our own ; and therefore that nothing remains to be hoped or feared after this life , more by us than by flies or pismires . for , sure there were other ways of providing against that danger ; besides that of denying them so much as sense ( other than meerly organical as he somewhere alleviates the harshness of that position , but without telling us what use's these organs ) and the making them nothing else but well formed machines . but yet if we should admit the propriety of this appellation , and acknowledge ( the thing it self intended to be signified by it ) that all the powers belonging to meer brutal nature are purely mechanical and no more ; to what purpose is it here alledg'd ? or what can it be understood to signifie ? what is lost from our cause by it ? and what have atheists whereof to glory ? for was the contrivance of these machines theirs ? were they the authors of this rare invention , or of any thing like it ? or can they shew any product of humane device and wit , that shall be capable of vying with the strange powers of those machines ? or can they imagine what so highly exceeds all humane skill to have fallen by chance , and without any contrivance or design at all , into a frame capable of such powers and operations ? if they be machines they are ( as that free-spirited author speaks ) to be considered as a sort of machine made by the hand of god , which is by infinite degrees better ordered , and hath in it more admirable motions , than any that could ever have been formed by the art of man. yea , and we might add , so little disadvantage would accrue to the present cause ( what ever might to some other ) by this concession , that rather ( if it were not a wrong to the cause which justly disdains we should alledge any thing false or uncertain for its support ) this would add much , we will not say to its victory , but to its triumph , that we did acknowledge them nothing else than meer mechanical contrivances . for , since they must certainly either be such , or have each of them a soul to animate and inable them to their several functions ; it seems a much more easie performance , and is more conceivable , and within the nearer reach of humane apprehension that they should be furnish'd with such a one , than be made capable of so admirable operations without it ; and the former ( though it were not a surer ) were a more amazing , unsearchable , and less comprehensible discovery of the most transcendent wisdom , than the latter . but because whatsoever comes under the name of cogitation is assigned to some higher cause than mechanism ; and that there are operations belonging to man which lay claim to a reasonable soul as the immediate principle and author of them , we have yet this further step to advance ; that is to consider the most apparent evidence we have of a wise designing agent , in the powers and nature of this more excellent , and ( among things more obvious to our notice ) the noblest of his productions . and were it not for the slothful neglect of the most to study themselves ; we should not here need to recount , unto men , the common and well-known abilities and excellencies , which peculiarly belong to their own nature ; they might take notice without being told , that first as to their intellectual faculty , they have somewhat about them that can think , understand , frame notions of things , that can rectifie or supply the false or defective representations which are made to them by their external senses , and fansies , that can conceive of things far above the reach , and sphere of sense , the moral good or evil of actions or inclinations , what there is in them of rectitude or pravity ; whereby they can animadvert and cast their eye inward upon themselves . observe the good or evil acts or inclinations , the knowledge , ignorance , dulness , vigour , tranquility , trouble , and generally , the perfections or imperfections of their own minds . that can apprehend the general natures of things , the future existence of what yet is not , with the future appearance of that to us which as yet appears not . of which last sort of power , the confident assertion no man can have a conception of the future , needs not , against our experience , make us doubt ; especially being inforced by no better than that pleasant reason there subjoyned , for , the future is not yet ; that is to say , because it is future ; and so ( which is all this reason amounts to ) we cannot conceive it , because we cannot . for though our conceptions of former things guide us in forming notions of what is future , yet sure our conception of any thing as future , is much another sort of conception , from what we have of the same thing as past , as appears from its different effects ; for if an object be apprehended good , we conceive of it as past with sorrow , as future with hope and joy . if evil , with joy as past , with fear and sorrow , as future . and ( which above all the rest discovers and magnifies the intellectual power of the humane soul ) that they can form a conception ( howsoever imperfect ) of this absolute perfect being , whereof we are discoursing . which even they that acknowledge not its existence cannot deny , except they will profess themselves blindly and at a venture to deny they know not what ? or what they have not so much as thought of ? they may take notice of their power of comparing things , of discerning and making a judgment of their agreements and disagreements , their proportions and disproportions to one another . of affirming , or denying this or that concerning such or such things ; and of pronouncing with more or less confidence concerning the truth or falshood of such affirmations or negations . and moreover of their power of arguing and inferring one thing from another , so as from one plain and evident principle to draw forth a long chain of consequences that may be discerned to be linked therewith . they have withal to consider the liberty and the large capacity of the humane will ; which , when it is its self , rejects the dominion of any other than the supreme lord ; and refuses satisfaction in any other than the supreme and most comprehensive good . and upon , even , so hasty , and transient a view , of a thing furnished with such powers and faculties ; we have sufficient occasion to bethink our selves ; how came such a thing as this into being ? whence did it spring , or to what original doth it owe it self ? more particularly we have here two things to be discoursed : first , that notwithstanding so high excellencies , the soul of man doth yet appear to be a caused being , that sometime had a beginning . secondly , that by them , it is sufficiently evident that it owes it self to a wise and intelligent cause . as to the former of these we need say the less , because that sort of atheists with whom we have chiefly now to do , deny not humane souls to have had a beginning , as supposing them to be produced by the bodies they animate by the same generation , and that such generation did sometimes begin . that only rude and wildly moving matter was from eternity , and that by infinite alterations and commixtures in that eternity , it fell at last into this orderly frame and state wherein things now are , and became prolifick , so as to give beginning to the several sorts of living things , which do now continue to propagate themselves . the mad folly of which random fancy we have been so largely contending against hitherto . the other sort who were for an eternal succession of generations have been sufficiently refuted by divers others , and partly by what hath been already said in this discourse ; and we may further meet with them ere it be long . we in the mean time find not any professing atheism to make humane souls as such necessary and self-original beings . yet it is requisite to consider not only what persons of atheistical perswasions have said , but what also they , possibly , may say . and moreover some that have been remote from atheism have been prone upon the contemplation of the excellencies of the humane soul to over-magnifie , yea and even no less than deifie it . 't is therefore needful to say somewhat in this matter . for if nothing of direct and down-right atheism had been : the rash hyperboles ( as we will charitably call them ) and unwarrantable rhetorications of these latter , should they obtain to be lookt upon and received as severe and strict assertions of truth , were equally destructive of religion , as the other more strangely bold and avowed opposition to it . such , i mean , as have spoken of the souls of men , as parts of god , one thing with him ; a particle of divine breath ; an extract , or derivation of himself . that have not feared to apply to them his most peculiar attributes , or say that of them which is most appropriate , and incommunicably belonging to him alone . nay , to give them his very name , and say in plain words they were god. now it would render a temple alike insignificant to suppose no worshipper , as to suppose none who should be worshipped . and what should be the worshiper when our souls are thought the same thing with what should be the object of our worship ? but methinks when we consider their necessitous indigent state , their wants and cravings , their pressures and groans , their grievances and complaints , we should find enough to convince us they are not the self-originate or self-sufficient being . and might even despair any thing should be plain and easie to them with whom it is a difficulty to distinguish themselves from god. why are they in a state which they dislike ? wherefore are they not full and satisfied ? why do they wish , and complain , is this god-like ? but if any have a doubt hanging in their minds concerning the unity of souls with one another , or with the soul of the world , let them read what is already extant . and supposing them thereupon , distinct beings ; there needs no more to prove them not to be necessary , independent , uncaused ones , than their subjection to so frequent changes ; their ignorance , doubts , irresolution , and gradual progress to knowledge , certainty , and stability in their purposes ; their very being united with these bodies in which they have been but a little while , as we all know ; whereby they undergo no small change ( admitting them , to have been , pre-existent ) and wherein they experience so many . yea , whether those changes import any immutation of their very essence or no ; the repugnancy being so plainly manifest of the very terms , necessary and changeable . and inasmuch as it is so evident that a necessary being can receive no accession to it self ; than it must always have or keep it self , after the same manner , and in the same state ; that if it be necessarily such , or such , ( as we cannot conceive it to be , but we must , in our own thoughts , affix to it some determinate state or other ) it must be eternally such , and ever in that particular unchanged state . therefore be the perfection of our souls as great as our most certain knowledge of them can possibly allow us to suppose it , 't is not yet so great , but that we must be constrained to confess them no necessary self-criginate beings , and by consequence , dependent ones , that owe themselves to some cause . nor yet ( that we may pass over to the other strangely distant extreme ) is the perfection of our souls so little , as to require less than an intelligent cause , endow'd with the wisdom which we assert and challenge unto the truly necessary uncaused being . which , because he hath no other rival or competitor for the glory of this production , than only the fortuitous jumble of the blindly moving particles of matter , our enquiry here will only be whose image the thing produced bears ; or which it more resembles , stupid , sensless unactive matter ( or at the best only supposed moving , though no man upon the atheists terms , can imagine how it came to be so ) or the active intelligent being , whom we affirm the cause of all things , and who hath peculiarly entituled himself the father of spirits . that is , we are to consider whether the powers and operations belonging to the reasonable soul do not plainly argue , 1. that it neither rises from nor is meer matter ; whence it will be consequent it must have an efficient divers from matter ? 2. that it owes it self to an intelligent efficient . as to the former , we need not deal distinctly and severally concerning their original and their nature . for if they are not meer matter , it will be evident enough they do not arise from thence . so that here all will be summ'd up in this enquiry , whether reason can agree to matter ? we shall therefore wave the consideration of their conceits , concerning the manner of the first origination of men , as that their whole being was only a production of the earth . whereof the philosophical account deserves as much laughter , instead of confutation , as any the most fabulously poetical . that is , how they were formed ( as also the other animals ) in certain little bags or wombs of the earth , out of which , when they grew ripe , they broke forth , * &c. and only consider what is said of the constitution and nature of the humane soul it self , which is said to be compos'd of very well polish'd , the smoothest and the roundest atoms ; and which are of the neatest fashion , and every way , you must suppose , the best condition'd the whole country could afford ; of a more excellent make , as there is added , than those of the fire it self . and these are the things you must know , which think , study , contemplate , frame syllogisms , make theorems , lay plots , contrive business , act the philosopher , the logician , the mathematician , statesman , and every thing else ( only you may except the priest , for of him there was no need . ) this therefore is our present theme , whether such things as these be capable of such , or any acts of reason yea or no ? and if such a matter may admit of serious discourse ; in this way it may be convenient to proceed , viz. either any such small particle , or atom ( for our business is not now with des cartes but epicurus ) alone , is rational , or a good convenient number of them assembled , and most happily met together . it is much to be feared the former way will not do . for we have nothing to consider in any of these atoms , in its solitary condition , besides its magnitude , its figure , and its weight , and you may add also its motion ( if you could devise how it should come by it . ) and now because it is not to be thought that all atoms are rational ( for then the stump of a tree , or a bundle of straw might serve to make a soul of , for ought we know , as good as the best ) it is to be considered by which of those properties , an atom shall be entituled to the priviledge of being rational , and the rational atoms be distinguished from the rest . is it their peculiar magnitude or size that so far ennobles them ? epicurus would here have us believe that the least are the fittest for this turn . now if you consider how little we must suppose them generally to be , according to his account of them ; that is , that looking upon any of those little motes a stream whereof you may perceive when the sun shines in at a window , and he doubts not but many myriads of even ordinary atoms go to the composition of any one of these scarcely discernable motes ; how sportful a contemplation were it , to suppose one of those furnished with all the powers , of a reasonable soul ( though its likely they would not laugh at the jest that think thousands of souls might be conveniently plac'd upon the point of a needle . ) and yet , which makes the matter more admirable , that very few , except they be very carefully pickt and chosen , can be found among those many myriads , but will be too big to be capable of rationality . here sure the fate is very hard , of those that come nearest the size , but only , by a very little too much corpulency , happen to be excluded , as unworthy to be counted among the rational atoms . but sure if all sober reason be not utterly lost and squandered away among these little entities , it must needs be judged altogether imcomprehensible , why , if , upon the account of meer littleness , any atom should be capable of reason , all should not be so . ( and then we could not but have a very rational world . ) at least , the difference , in this point , being so very small among them ; and they being all so very little , methinks they should all be capable of some reason , and have only less or more of it , according as they are bigger and less . but there is little doubt that single property , of less magnitude , will not be stood upon as the characteristical difference of rational and irrational atoms ; and because their more or less gravity is reckon'd necessarily ( and so immediately ) to depend on that ( for those atoms cannot be thought porous , but very closely compacted each one within it self ) this , it is likely , will as little be depended on * . and so their peculiar figure must be the more trusted to , as the differencing thing . and because there is in this respect so great a variety among this little sort of people , or nation as this author somewhere calls them , whereof he gives so punctual an account , † as if he had been the generalissimo of all their armies , and were wont to view them at their rendzevous , to form them into regiments and squadrons , and appoint them to the distinct services he found them aptest for . no doubt it was a difficulty to determine which sort of figure was to be pitcht on to make up the rational regiment . but since this power was absolute , and there was none to gain-say or contradict , the round figure was judged best , and most deserving this honour . otherwise a reason might have been asked ( and it might have been a greater difficulty to have given a good one ) why some other figure might not have done as well ; unless respect were had to fellow-atoms , and that it was thought , they of this figure could better associate for the present purpose ; and that we shall consider of by and by ; we now proceed on the supposition that , possibly , a single atom by the advantage of this figure , might be judg'd capable of this high atchievement . and in that case , it would not be impertinent to enquire , whether if an atom were perfectly round , and so , very rational ; but by an unexpected misadventure , it comes to have one little corner somewhere clapt on , it be hereby quite spoil'd of its rationality ? and again , whether one that comes somewhat near that figure , only it hath some little protuberancies upon it , might not by a little filing , or the friendly rubs of other atoms become rational ? and yet , now we think on 't , of this improvement he leaves no hope , because he tells us , though they have parts , yet they are so solidly compacted that they are by no force capable of dissolution . and so whatever their fate is in this particular , they must abide it without expectation of change . and yet , though we cannot really alter it for the better with any of them , yet we may think as favourably of the matter as we please ; and for any thing that yet appears , whatever peculiar claim the round ones lay to rationality , we may judge as well ( and shall not easily be disprov'd ) of any of the rest . upon the whole matter no one of these properties hitherto alone is likely to make a rational atom : what they will all do meeting together may yet seem a doubt . that is , supposing we could hit upon one single atom , that is at once of a very little size , and consequently very light and nimble , and most perfectly and unexceptionably round ( and possibly there may be found a good many such ) will not this do the business ? may we not now hope to have a rational sort of people among them , that is , those of the peculiar family or tribe ? and yet still the matter will be found to go very hard ; for if we cannot imagine or devise how any one of these properties should contribute anything ( as upon our utmost disquisition we certainly cannot ) towards the power of reasoning , it is left us altogether unimaginable how all together should make a rational atom . there is only one relief remaining , that is , what if we add to these other properties some peculiarly-brisk sort of actual motion : for to be barely movable will not serve , inasmuch as all are so ; but will not actual motion ( added to its being irreprehensibly little , light , and round ) especially if it be a very freakish one , and made up of many odd unexpected windings and turns effect the business ? possibly it might do something to actual reasoning , supposing the power were there before ; for who can tell but the little thing was faln asleep , and by this means its power might be awaken'd into some exercise ? but that it should give the power it self , is above all comprehension . and there is nothing else to give it . these that have been mentioned being all the prime qualities that are assigned to atoms singly considered . all other that can be supposed , belonging to concrete bodies , that are composed of many of them meeting together . and therefore hither in the next place our enquiry must be directed , whether any number of atoms ( definite or indefinite ) being in themselves severally irrational , can become rational by association , or compose and make up a rational soul ? hitherto it must be acknowledg'd we have not fought with any adversary ; not having met with any that have asserted the rationality of single corporeal atoms ; yet because we know not what time may produce , and whither the distress and exigency of a desperate cause may drive the maintainers of it ; 't was not therefore fit to say nothing to that ( supposable or possible ) assertion ( i mean possible to be asserted , howsoever impossible it is to be true . ) nor yet could it well admit of any thing to be said to it , but in that ludicrous and sportful way . if we will suppose any to be so foolish , they are to be dealt with according to their folly . but now as to this other conceit , that atoms ( provided they be of the right stamp or kind ) may , a competent number of them , assembled together , compose a reasonable soul is an express article of the epicurean creed . and therefore here we are to deal more cautiously ; not that this is any whit a wiser fansie than the other ; but that the truth in this matter is surer to meet with opposition in the minds of some persons already formed unto that wild apprehension and tinctur'd with it . wherefore such must be desired to consider in the first place , if they will be true disciples of epicurus throughout , what he affirms of all atoms universally , that they must be simple uncompounded bodies ( or if you will corpuscles ) not capable of division or section , by no force dissoluble , and therefore immutable , or in themselves void of any mutation . hereupon let it be next considered , if there were in them ( those that are of the right size , shape , and weight ) severally , some certain sparks or seeds of reason ( that we may make the supposition as advantagious as we can ) or dispositions thereto , yet how shall it be possible to them to communicate ? or have that communion with one another , as together , to constitute an actually and completely rational , or thinking thing . if every one could bring somewhat to a common stock , that might be serviceable to that purpose ; how shall each ones proportion or share be imparted ? they can none of them emit any thing , there can possibly be no such thing as an effluvium from any of them , inasmuch as they are incapable of diminution ; and are themselves each of them as little as the least imaginable effluvium that we would suppose to proceed from this or that particular atom . they can at the most but touch one another , penetrate , or get into one another they cannot . insomuch as if any one have a treasure in it , which is in readiness for the making up an intellective faculty or power among them , that should be common to them all ; yet each one remains so lockt up within it self , and is so reserved and incommunicative , that no other , much less the whole body of them , can be any jot the wiser . so that this is like to be a very dull assembly . but then , if there be nothing of reason to be communicated , we are yet at a greater loss . for , if it be said having nothing else to communicate , they communicate themselves , but what is that self ? is it a rational self ? or is every single atom , that enters this composition , reason ? or is it a principle of reason ? is it a seed ? or is it a part ? is it a thought ? what shall we suppose ? or what is there in the properties assigned to this sort of atoms that can bespeak it any of these ? and if none of these can be supposed ; what doth their association signifie towards ratiocination ? they are little , what doth that contribute ? therefore there may need the more of them to make a good large soul ; but why must a little thing , devoid of reason , contribute more towards it than another somewhat bigger ? they are light , doth that mend the matter ? they are the sooner blown away , they can the less co-here , or keep together ; they are the more easily capable of dissipation , the less of keeping their places in solemn counsel . they are round , and exactly smooth . but why do they the more conveniently associate upon that account for this purpose ? they cannot therefore come so close together as they might have done , had they been of various figures . they cannot , indeed , give or receive so rude touches . this signifies somewhat towards the keeping of state , but what doth it to the exercise of reason ? their being so perfectly and smoothly round makes them the more uncapable of keeping a steady station , they are the more in janger of rolling away from one another , they can upon this account lay no hold of each other . their counsels and resolves are likely to be the more lubricous , and liable to an uncertain volubility . it is not to be imagined what a collection of individuals only thus qualified can do when they are come together , an assembly thus constituted . are we hence to expect oracles , philosophical determinations ? maxims of state ? and since they are suppos'd to be so much alike , how are the mathematical atoms to be distinguished from the moral ? those from the political ? the contemplative from the active ? or when the assembly thinks fit to entertain it self with matters of this or that kind , what must be its different composure or posture ? into what mold or figure must it cast it self for one purpose ? and into what for another ? it 's hard to imagine that these little globular bodies , that we may well suppose to be as like as one egg can be to another , should by the meer alteration of their situation in respect of one another ( and no alteration besides can be so much as imagined among them ) make so great a change in the complexion of this assembly ; so that now it shall be dispos'd to seriousness , and by some transposition of the spherical particles , to mirth , now to business , and by and by to pleasure : and seeing all humane souls are supposed made of the same sort of material , how are the atoms model'd in one man , and how in another ? what atoms are there to dispose to this sect more , and what to another ? or if a good reason can be assigned for their difference , what shall be given for their agreement ? whence it is that there are so unquestionable common notions every where received ? why are not all things transposed in some minds , when such a posture of the atoms as might infer it , is as supposable as any other ? yea , and since men are found not always to be of one mind , with themselves , it is strange and incomprehensible that such a situation of these atoms that constitute his soul should dispose him to be of one opinion , and another of another . how are they to be rang'd when for the affirmative ? how for the negative ? and yet a great deal more strange , that since their situation is so soon chang'd , and so continually changing ( the very substance of the soul being supposed nothing else than a thing very like , but a little finer than a busie and continually moving flame of fire ) any man should ever continue to be of the same opinion with himself one quarter of an hour together ; that all notions are not confounded and jumbled ; that the same thing is not thought and unthought , resolved and unresolved a thousand times in a day . that is , if any thing could be thought or resolved at all . or if this were a subject capable of framing or receiving any sort of notion . but still that is the greatest difficulty , how there can'be such a thing as thinking , or forming of notions . the case is plain of such notions as have no relation to matter , or dependence upon external sense ( as what doth that contribute to my contemplation of my own mind , and its acts and powers to my animadversion , or knowing that i think or will this or that ? ) but besides , and more generally what proportion is there between a thought , and the motion of an atom ? will we appeal to our faculties , to our reason it self ? and whither else will we ? is there any cognation or kindred between the idaea's we have of these things , the casual agitation of a small particle of matter ( be it as little or as round as we please to imagine ) and an act of intellection or judgment ? and what if there be divers of them together ? what can they do more towards the composing an intelligent thing , than many ciphers to the arithmetical composition of a number . it would be as rational to suppose an heap of dust by long lying together might at last become rational . yes , these are things that have ( some way or other ) the power of motion ; and what can they effect by that ? they can frisk about , and ply to and fro , and interfere among themselves , and hit , and justle and tumble over one another , and that will contribute a great deal ; about as much , we may suppose , as the shaking of such dust well in a bag , by which means it might possibly become finer and smaller something ; and by continuing that action , at length rational ! no ; but these atoms , of which the soul is made , have a great advantage by their being dispos'd into a so well-contriv'd and fitly-organiz'd receptacle as the body is . it is indeed true and admirable that the body is ( as hath been before observed ) so fitly framed for the purposes whereto the whole of it , and its several parts are designed . but how unfitly is that commodious structure of it , so much as mentioned by such as will not allow themselves to own and adore the wisdom and power of its great architect . and what if the composure of the body be so apt and useful , so excellent in its own kind ; is it so in every kind , or to all imaginable purposes ? or what purpose can we possibly imagine more remote , or foreign to the composition of the body , than that the power of ratiocination should be derived thence ? it might as well be said it was so made , to whirle about the sun , or to govern the motions of the moon and stars ; as to confer the power of reason , or inable the soul to think , to understand , to deliberate , to will , &c. yea , its organs , some of them , are much more proportionable to those actions , than any of them unto these . which though a well habited body ( while the soul remains in this imprison'd state ) do less hinder , yet how doth it help ? and that it might perform these acts without bodily organs , is much more apprehensible than how they can properly be said to be performed by them . and that , though they are done in the body , they would be done much better out of it . but shall it be granted that these soul-constituting atoms till they be ( or otherwise than as they are ) united with a duly organiz'd body , are utterly destitute of any reasoning or intelligent power ? or are they , by themselves , apart from this grosser body irrational ? if this be not granted , the thing we intend must be argued out . either then they are , or they are not . if the latter be said , then they have it of themselves , without dependance on the organiz'd body ; and so we are fairly agreed to quit that pretence , without more ado , of their partaking reason from thence . and are only left to weigh over again what hath been already said to evince the contrary , that is , how manifestly absurd it is , to imagine that particles of matter by their peculiar size , or weight , or shape , or motion , or all of these together , and that whether single or associated , should be capable of reasoning . if the former be the thing which is resolv'd to be stuck to , that is , that they are of themselves irrational , but they become reasonable by their being united in such a prepared and organized body . this requires to be a little further considered : and to this purpose it is necessary to obviate a pittiful shift that it is possible some may think fit to use for the avoiding the force of this dilemma , and may rely upon as a ground why they may judge this choice the more secure ; that is , that they say they are rational by dependance on the body they animate ; because they are only found so united with one another there ; that there , they have the first coalition ; there , they are severed from such as serve not this turn ; there , they are pent in and held together as long as its due temperament lasts ; which when it fails they are dissipated , and so lose their great advantage for the acts of reason which they had in such a body . what pleasure soever this may yield , it will soon appear it does them little service . for it only implies that they have their rationality of themselves , so be it that they were together ; and not immediately from the body , or any otherwise than that they are somewhat beholding to it , for a fair occasion of being together ; as if it were else an unlawful assembly ; or that they knew not otherwise how to meet and hold together . they will not say that the body gives them being , for they are eternal , and self-subsisting , as they will have it . yea & of themselves ( though the case be otherwise with the cartesian particles ) undiminishable as to their size , and , as to their figure and weight , unalterable . so that they have neither their littleness , their roundness , nor their lightness from the body , but only their so happy meeting . admit this , and only suppose them to be met out of the body . and why may not this be thought supposable ? if they be not rational till they be met , they cannot have wit enough to scruple meeting , at least , somewhere else than in the body . and who knows but such a chance may happen ; as great as this are by these persons supposed to have happened before the world could have come to this pass it is now at , who can tell but such a number of the same sort of atoms ( it being natural for things so much of a complexion and temper to associate and find out another ) might ignorantly , and thinking no harm come together ? and having done so , why might they not keep together ? do they need to be pent in ? how are they pent in whilst in the body ? if they be dispos'd , they have ways enough to get out . and if they must needs be inclin'd to scatter when the crasis of the body fails , surely a way might be found to hem them in , if that be all ; at the time of expiration more tightly and closely than they could be in the body . and what reason can be devised why being become rational by their having been assembled in the body , they may not agree to hold together , and do so in spite of fate , or maugre all ordinary accidents , when they find it convenient to leave it . and then upon these no-way impossible suppositions ( according to their principles , so far as can be understood , with whom we have to do ) will they now be rational out of the body ? being still endowed ( as they cannot but be ) with the same high priviledges of being little , round , and light , and being still also together ; and somewhat more , it may be , at liberty , to roll and tumble , and mingle with one another , than in the body ? if it be now affirmed they will in this case be rational , at least as long as they hold together , then we are but where we were . and this shift hath but diverted us a little , but so as it was easie to bring the matter , again , about , to the same point we were at before . wherefore the shelter of the body being thus quite again forsaken , this poor expulsed crew , of dislodging atoms are exposed to fight , in the open air , for their rationality , against all that was said before . but if this refuge and sanctuary of the body be not meerly pretended to , but really and plainly trusted in and stuck to . then are we sincerely and honestly to consider what a body so variously organiz'd can do , to make such a party of atoms ( that of themselves are not so , singly , nor together ) become rational . and surely if the cause were not saved before , it is now deplorate and lost without remedy . for what do they find here that can thus beyond all expectation improve them to so high an excellency ? is it flesh , or bloud , or bones that puts this stamp upon them ? think , what is the substance of the nobler parts , the liver , or heart , or brain , that they should turn these , before , rational atoms , when they fall into them , into irrational , any more than if they were well soak'd in a quagmire , or did insinuate themselves into a piece of soft dough ? but here they meet with a benign and kindly heat and warmth which comfortably fosters and cherishes them , till at length it hath hatched them into rational . but methinks they should be warm enough of themselves , since they are supposed so much to resemble fire . and however , wherein do we find a flame of fire more rational than a piece of ice ? yea , but here they find a due temper of moisture as well as heat . and that surely doth not signifie much ; for if the common maxim be true , that the dry soul is the wisest , they might have been much wiser if they had kept themselves out of the body . and since its necessary the soul should consist of that peculiar sort of atoms before describ'd ; and the organical body ( which must be said for distinction sake , the soul being all this while supposed a body also ) consists of atoms too , that are of a much courser alloy , methinks a mixture should not be necessary , but an hinderance and great debasement rather to this rational composition , besides that it cannot be understood , if it were necessary these atoms should receive any tincture from the body in order to their being rational , what they can receive , or how they can receive any thing . they have not pores that can admit an adventitious moisture though it were of the divinest nectar , and the body could never so plentifully furnish them with it . wherein then lies the great advantage these atoms have by being in the body to their commencing rational ? if there be such advantage , why can it not be understood ? why is it not assigned ? why should we further spend our guesses what may possibly be said ? but yet , may not much be attributed to the convenient and well fenced cavity of the brains receptacle , or the more secret chambers within that ? where the studious atoms may be very private and free from disturbance ? yet sure it is hard to say , why they that are wont to do it here , might not as well philosophize in some well-chosen cavern or hole of a rock ; nor were it impossible to provide them there , of as soft a bed . and yet would it not be some relief to speak of the fine slender pipes , winding to and fro , wherein they may be conveyed , so conveniently , from place to place ; that if they do not fall into a reasoning humour in one place , they may in another ? why what can this do ? it seems somewhat like balaam's project to get into a vein of incantation by changing stations . and transplace them as you will , it requires more magick than ever he was master of , to make those innocent harmless things masters of reason . for do but consider , what if you had a large phial capable of as great a quantity as you can think needful , of very fine particles , and , replenish'd with them , closely stopt , and well luted ; suppose these as pure and fit for the purpose as you can imagine , only not yet rational ; will their faring to and fro through very close and stanch tubes from one such receptacle to another , make them at last become so ? it seems then , do what you will with them , toss and tumble them hither and thither , rack them from vessel to vessel , try what methods you can devise of sublimation or improvement , every thing looks like a vain and hopeless essay . for indeed , do what you please or can think of , they are such immutable entities , you can never make them less or finer than they originally were : and rational they were not before their meeting in the body ; wherefore it were a strange wonder if that should so far alter the case with them , that they should become rational by it . and now , i must , upon the whole profess not to be well pleased with the strain of this discourse ; not that i think it unsutable to its subject ( for i see not how it is fitly to be dealt with in a more serious way ) but that i dislike the subject . and were it not that it is too obvious how prone the minds of some are to run themselves into any the grossest absurdities rather than admit the plain and easie sentiments of religion : it were miserable trifling to talk at this rate , and a loss of time not to be endured . but when an unaccountable aversion to the acknowledgement and adoration of the ever-blessed deity hurries away men , affrighted and offended at the lustre of his so manifest appearances , to take a bad , but the only , shelter the case can admit , under the wings of any the most silly foolish figment ; though the ill temper and dangerous state of the persons is to be thought on with much pity ; yet the things which they pretend being in themselves ridiculous , if we will entertain them into our thoughts at all , can not fitly be entertained but with derision . nor doth it more unbecome a serious person to laugh at what is ridiculous , than gravely to weigh and ponder what is weighty and considerable . provided he do not seek occasions of that former sort , on purpose to gratifie a vain humour ; but only allow himself to discourse sutably to them , when they occurr . and their dotage who would fain serve themselves of so wildly extravagant and impossible suppositions ; for the fostering their horrid misbelief , that they have no god to worship , would certainly justifie as sharp ironies , as the prophet elijah bestows upon them who worshipped baal , instead of the true god. nor is any thing here said intended as a reflection on such as being unfurnished with a notion of created intelligent spirits that might distinguish them from the most subtile matter , have therefore thought them capable of being involved in the same common notion therewith , thinking them material ; and yet , in the mean time doubted not their immortality , much less the existence of a deity , the author and former of them and all things . for they are no way guilty of that blasphemous non-sense , to make them consist of necessary self-subsistent matter , every minute particle whereof is judged eternal and immutable , and in themselves , for ought we can find asserted , destitute of reason , and which yet acquire it by no one knows what coalition , without the help of a wise efficient that shall direct and and order it to so unimaginable an improvement . the persons do only think more refined matter capable of that impression and stamp ; or of having such a power put into it by the creators all-disposing hand , wherein , to do them right , though they should impose somewhat hardly upon themselves if they will make this estimate of the natural capacity of matter ; or if they think the acts and power of reason in man altogether unnatural to him . yet they do in effect the more befriend the cause we are pleading for ( as much as it can be befriended by a mis-apprehension ; which yet is a thing of that untoward genius , and doth so ill consort with truth , that it 's never admitted as a friend in any one in respect , but it repays it with a mischievous revenge in some other , as might many ways be shewn in this instance , if it were within the compass of our present design . ) it being evident that if any portion of matter shall indeed be certainly found the actual subject of such powers , and to have such operations belonging to it , there is the plainer and more undeniable necessity and demonstration of his power and wisdom , who can make any thing of any thing , and who shall then have done that which is so altogether impossible , except to him to whom all things are possible . there is the more manifest need of his hand to heighten dull matter to a qualifiedness for performances so much above its nature ; to make the loose and independent parts of so fluid matter cohere and hold together , that , if it were once made capable of knowledge , and the actual subject of it ; whatsoever notions were imprest thereon , might not be in a moment confounded and lost . as indeed they could not but be if the particles of matter were the immediate seat of reason ; and so steady a hand did not hold them in a setled composure , that they be not disordered , and men have , thence , the necessity of beginning afresh to know any thing every hour of the day . though yet it seems a great deal more reasonable to suppose the souls of men to be of a substance in it self more consistent ; and more agreeable to our experience , who find a continual ebbing and flowing of spirits , without being sensible of any so notable and sudden changes in our knowledge , as we could not but thereupon observe in our selves , if they , or any as fluid finer matter , were the immediate subjects of it . it is therefore however sufficiently evident , and out of question that the humane soul ( be its own substance what it will ) must have an efficient divers from matter , which it was our present intendment to evince . and so our way is clear to proceed to . the second enquiry whether it be not also manifest from the powers and operations which belong to it as it is reasonable , that it must have had an intelligent efficient ? that is since we find and are assured that there is a sort of being in the world ( yea somewhat of our selves , and that hath best right of any thing else about us to be called our selves ) that can think , understand , deliberate , argue , &c. and which we can most certainly assure our selves ( whether it were pre-existent in any former state or no ) is not an independent or uncaused being ; and hath therefore been the effect of some cause , whether it be not apparently the effect of a wise cause . and this upon supposition of what hath been before proved seems not liable to any the least rational doubt . for it is already apparent that it is not it self matter ; and if it were , it is however the more apparent , that its cause is not matter . inasmuch as if it be it self matter , its powers and operations are so much above the natural capacity of matter , as that it must have had a cause so much more noble , and of a more perfect nature than that , as to be able to raise and improve it beyond the natural capacity of matter : which it was impossible for that it self , to do . whence it is plain , it must have a cause divers from matter . wherefore this its immaterial cause must either be wise and intelligent , or not so . but is it possible any man should ever be guilty of a greater absurdity than to acknowledge , some certain immaterial agent destitute of wisdom , the only cause and fountain of all that wisdom , that is , or hath ever been in the whole race of mankind . that is as much as to say that all the wisdom of mankind hath been caused without a cause . for it is the same thing after we have acknowledged any thing to be caused , to say it was caused by no cause , as to say it was caused by such a cause as hath nothing of that in it , whereof we find somewhat to be in the effect . nor can it avail any thing , to speak of the disproportion or superiour excellency in some effects to their second , or to their only partial causes . as that there are sometimes learned children of unlearned parents . for who did ever , in that case , say the parents were the productive causes of that learning ? or of them as they were learned ? sure that learning comes from some other cause . but shall it then be said the souls of men have received their being from some such immaterial agent destitute of wisdom ; and afterward their wisdom and intellectual ability came some other way ; by their own observation , or by institution and precept from others ? whence then came their capacity of observing , or of receiving such instruction ? can any thing naturally destitute even of seminal reason ( as we may call it ) or of any aptitude or capacity tending thereto , ever be able to make observations , or receive instructions , whereby at length it may become rational ? and is not that capacity of the soul of man a real something ? or is there no difference between being capable of reason and uncapable ? what then , did this real something proceed from nothing ? or was the soul it self caused , and this its capacity uncaused ? or was its cause only capable of intellectual perfection , but not actually furnished therewith ? but if it were only capable , surely its advantages for the actual attainment thereof have been much greater than ours . whence it were strange if that capacity should never have come into act . and more strange that we should know or have any ground to pretend that it hath not . but that there was an actual exercise of wisdom in the production of the reasonable soul is most evident . for is it a necessary being ? that we have proved it is not . it is therefore a contingent , and its being depended on a free cause , into whose pleasure , only , it was resolvable , that it should be or not be . and which therefore had a dominion over its own acts . if this bespeak not an intelligent agent , what doth ? and though this might also be said concerning every thing else which is not necessarily ; and so might yield a more general argument to evince a free designing cause ; yet it concludes with greater evidence concerning the reasonable soul ; whose powers and operations it is so manifestly impossible should have proceeded from matter . and therefore even that vain ( and refuted ) pretence it self , that other things might , by the necessary laws of its motion , become what they are , can have less place here . whence it is more apparent that the reasonable soul must have had a free and intelligent cause that used liberty and counsel in determining that it should be , and especially that it should be such a sort of thing as we find it is . for when we see how aptly its powers and faculties serve for their proper and peculiar operations , who that is not besides himself can think that such a thing was made by one that knew not what he was doing ? or that such powers were not given on purpose for such operations ? and what is the capacity but a power that should sometime be reduced into act , and arrive to the exercise of reason it self ? now was it possible any thing should give that power that had it not any way ? that is in the same kind , or in some more excellent and noble kind ? for we contend not that this agent whereof we speak is in the strict and proper sense rational , taking that term to import an ability or faculty of inferring what is less known from what is more . for we suppose all things equally known to him ( which so far as is requisite to our present design that is the representing him the proper object of religion , or of that honour which the dedication of a temple to him imports , we may in due time come more expresly to assert . ) and that the knowledge , which is , with us , the end of reasoning , is in him , in its highest perfection without being at all beholden to that means ; that all the connexion of things with one another lie open to one comprehensive view ; and are known to be connected ; but not because they are so . we say , is it conceivable that mans knowing power should proceed from a cause that hath it not , in the same , or this more perfect kind ? and may use those words to this purpose , not for their authority ( which we expect not should be here significant ) but the convincing evidence they carry with them , he that teacheth man knowledge , shall not he know ? that we may derive this matter to an issue , 't is evident , the soul of man is not a necessary self-originate thing : and had therefore some cause . we find it to have knowledge , or the power of knowing belonging to it . therefore we say , so had its cause . we rely not here upon the credit of vulgar maxims ( whereof divers might be mentioned ) but the reason of them ; or of the thing it self we alledge . and do now speak of the whole entire cause of this being , the humane soul , or of whatsoever is causal of it ; or of any perfection naturally appertaining to it . it is of an intelligent nature . did this intelligent nature proceed from an unintelligent , as the whole and only cause of it ? that were to speak against our own eyes , and most natural common sentiments . and were the same thing as to say that something came of nothing . for it is all one to say so , and to say that any thing communicated what it had not to communicate . or ( which is alike madly absurd ) to say that the same thing was such and not such , intelligent and not intelligent , able to communicate an intelligent nature ( for sure what it doth it is able to do ) and not able ( for it is not able to communicate what it hath not ) at the same time . it is hardly here , worth the while to spend time in countermining that contemptible refuge ( which is as uncapable of offending us , as of being defended ) that humane souls may perhaps only have proceeded in the ordinary course of generation from one another . for that none have ever said any thing to that purpose , deserving a confutation except that some sober and pious persons , for the avoiding of some other difficulties , have thought it more safe to assert the traduction of humane souls ; who yet were far enough from imagining that they could be total , or first causes to one another : and doubted not but they had the constant necessary assistance of that same being we are pleading for , acting in his own sphere as the first cause in all such ( as well as any other ) productions . wherein they nothing oppose the main design of this discourse . and therefore it is not in our way to offer at any opposition unto them . but if any have a mind to indulge themselves the liberty of so much dotage as to say the souls of men were first and only causes to one another . either they must suppose them to be material beings . and then we refer them to what hath been already said , shewing that their powers and operations cannot belong to matter , nor arise from it . or immaterial , and then , they cannot produce one another in the way of generation . for of what pre-existent substance are they made ? theirs who beget them ? of that they can part with nothing , separability , at least , of parts being a most confessed property of matter . or some other ? where will they find that other spiritual subsubstance , that belong'd not inseparably to some individual being before . and besides , if it were pre-existent , as it must be if a soul be generated out of it , then they were not the first and only causes of this production . and in another way than that of generation , how will any go about to make a soul ? let experience and the making of trial convince the undertakers . by what power , or by what art will they make a reasonable soul spring up out of nothing ? it might be hoped that thus , without disputing the possibility of an eternal successive production of souls , this shift may appear vain . but if any will persist and say that how or in what way soever they are produc'd ; 't is strange if they need any nobler cause than themselves ; for may not any living thing well enough be thought capable of producing another of the same kind ? or no more than equal perfection with it self ? to this we say , besides that no one living thing is the only cause of another such . yet if that were admitted possible what will it avail ? for hath every soul that hath ever existed or been in being been produced in this way by another ? this it were ridiculous to say ; for if every one were so produced , there was then some one before every one . inasmuch as that which produces must surely have been before that which is produced by it . but how can every one have one before it ? a manifest contradiction in the very terms ! for then there will be one without the compass of every one , and how is it then said to be every one ? there is then it seems one , besides or more than all . and so all is not all . and if this be thought a sophism , let the matter be soberly considered thus . the soul of man is either a thing of that nature universally ( and consequently every individual soul ) as that it doth exist of it self necessarily and independently , or not ? if it be . then we have however a wise intelligent being necessarily existing . the thing we have been proving all this while . yet this concession we will not accept , for though it is most certain there is such a being , we have also proved the humane soul is not it . whence it is evidently a dependent being in its own nature that could never have been of it self , had it not been put into being by somewhat else . and being so in its own nature , it must be thus with every one that partakes of this nature . and consequently it must be somewhat of another nature that did put the souls of men into being . otherwise the whole stock and lineage of humane souls is said to have been dependent on a productive cause , and yet had nothing whereon to depend , and so is both caused by another , and not caused . and therefore since it is hereby evident it was somewhat else , and of another nature , than an humane soul by which all humane souls were produced into being . we again say , that distinct being either was a dependent caused being , or not . if not , it being proved that the soul of man cannot but have had an intelligent or wise cause , we have now what we seek . an independent necessary intelligent being . if it do depend , or any will be so idle to say so . that however will infallibly and very speedily lead us to the same mark . for though some have been pleased to dream of an infinite succession of individuals of this or that kind ; i suppose we have no dream as yet ready formed to come under confutation of infinite kinds or orders of beings gradually superiour , one above another ; the inferiour still depending on the superiour , and all upon nothing . and therefore i conceive we may fairly take leave of this argument from the humane soul , as having gained from it sufficient evidence of the existence of a necessary being that is intelligent and designingly active , being guided by wisdom and counsel in what it doth . we might also , if it were needful further argue the same thing from a power or ability manifestly superiour to , and that exceeds the utmost perfection of humane nature , viz. that of prophesie , or the prediction of future contingencies ; yea , and from another that exceeds the whole sphere of all created nature , and which crosses and countermands the known and stated laws thereof , viz. that of working miracles ; both of them exercised with manifest design ; as might evidently be made appear , by manifold instances , to as many , as can believe any thing to be true ; more than what they have seen with their own eyes . and that do not take present sense ( yea and their own only ) to be the alone measure of all reality . but it is not necessary we insist upon every thing that may be said ; so that enough be said to serve our present purpose . and that our purpose may yet be more fully served ; and such a being evidenced to exist as we may with satisfaction esteem to merit a temple with us , and the religion of it ; it is necessary that we add somewhat concerning 9. the divine goodness ; for unto that eternal being , whose existence we have hitherto asserted , goodness also cannot but appertain together with those his other attributes we have spoken of . it is not needful here to be curious about the usual scholastical notions of goodness , or what it imports , as it is wont to be attributed to being in the general , what , as it belongs , in a peculiar sense , to intellectual beings , or what more special import it may have in reference to this . that which we at present chiefly intend by it is a propension to do good with delight ; or most freely without other inducement , than the agreeableness of it to his nature who doth it ; and a certain delectation and complacency , which , hence , is taken in so doing . the name of goodness ( though thus it more peculiarly signifie the particular virtue of liberality ) is of a significancy large enough , even in the moral acceptation , to comprehend all other perfections or vertues , that belong to , or may any way commend the will of a free agent . these therefore we exclude not ; and particularly whatsoever is wont to be signified ( as attributable unto god ) by the names of holiness [ as a steady inclination unto what is intellectually pure , and comely , with an aversion to the contrary ] justice as that signifies [ an inclination to deal equally ] which is included in the former , yet as more expresly denoting what is more proper to a governour over others , viz. [ a resolution not to let the transgression of laws made for the preservation of common order , pass without due animadversion and punishment : ] truth , whose signification also may be wholly contained under those former more general terms , but more directly contains [ sincerity , unaptness to deceive , and constancy to ones word . ] for these may properly be stiled good things in a moral sense . as many other things might in another notion of goodness , which it belongs not to our present design to make mention of . but these are mentioned as more directly tending to represent to us an amiable object of religion . and are referr'd hither , as they fitly enough may , out of an unwillingness to multiply without necessity , particular heads or subjects of discourse . in the mean time , as was said , what we principally intend , is , that the being whose existence we have been endeavouring to evince is good , as that imports a ready inclination of will to communicate unto others what may be good to them ; creating first its own object , and then issuing forth to it in acts of free beneficence , sutable to the nature of every thing created by it . which though it be the primary or first thing carried in the notion of this goodness . yet because that inclination is not otherwise good , than as it consists with holiness , justice and truth ; these therefore may be esteemed secondarily , at least , to belong to it , as inseparable qualifications thereof . wherefore it is not a meerly natural , and necessary emanation we here intend , that prevents any act or exercise of counsel or design ; which would no way consist with the liberty of the divine will : and would make the deity as well a necessary agent , as a necessary being ; yea , and would therefore make all the creatures meerly natural and necessary emanations ; and so destroy the distinction of necessary and contingent beings . and , by consequence , bid fair to the making all things god. it would infer not only the eternity of the world , but would seem to infer either the absolute infinity of it , or the perfection of it , and of every creature in it , to that degree , as that nothing could be more perfect in its own kind than it is ; or would infer the finiteness of the divine being . for it would make what he hath done the adequate measure of what he can do . and would make all his administrations necessary , yea , and all the actions of men , and consequently take away all law and government out of the world , and all measures of right and wrong , and make all punitive justice barbarous cruelty . and consequently give us a notion of goodness at length plainly inconsistent with it self . all this is provided against by our having first asserted the wisdom of that being , whereunto we also attribute goodness . which guides all the issues of it according to those measures or rules which the essential rectitude of the divine will gives , or rather is , unto it . whereby also a foundation is laid of answering such cavils against the divine goodness , as they are apt to raise to themselves , who are wont to magnifie this attribute to the suppression of others . which is indeed , in the end , to magnifie it to nothing . and such goodness needs no other demonstration than the visible instances and effects we have of it , in the creation and conservation of this world ; and particularly , in his large munificent bounty and kindness towards man , whereof his designing him for his temple , and residence , will be a full and manifest proof . and of all this , his own self-sufficient fulness leaves it impossible to us to imagine another reason , than the delight he takes in dispensing his own free and large communications . besides , that when we see some semblances and imitations of this goodness ▪ in the natures of some men , which we are sure are not nothing , they must needs proceed from something , and have some fountain and original , which can be no other than the common cause and author of all things . in whom , therefore , this goodness doth firstly and most perfectly reside . chap. iv. generally all supposable perfection , asserted of this being , where , first , a being absolutely perfect , is endeavoured to be evinced from the ( already proved ) necessary being . which is shewn to import , in the general , the utmost fulness of being . also divers things , in particular that tend to evince that general . as that it is , at the remotest distance from no being . most purely actual . most abstracted being . the productive and conserving cause of all things else . undiminishable . uncapable of addition . secondly , hence is more expresly deduced the infiniteness of this being . an enquiry whether it be possible the creature can be actually infinite ? difficulties concerning the absolute fulness , and infiniteness of god considered . 2. the onliness of his being . the trinity not thereby excluded . some account hath been thus far given of that being , whereunto we have been designing to assert the honour of a temple . each of the particulars having been severally insisted on , that concur to make up that notion of this being , which was at first laid down . and more largely , what hath been more oppos'd , by persons of an atheistical or irreligious temper . but , because in that forementioned account of god , there was added to the particulars there enumerated ( out of a just consciousness of humane inability to comprehend every thing that may possibly belong to him ) this general suppliment . [ that all other supposable excellencies whatsoever do in the highest perfection appertain also originally , unto this being ] it is requisite that somewhat be said concerning this addition . especially in as much as it comprehends in it , or may infer , somethings ( not yet expresly mentioned ) which may be thought necessary to the evincing the reasonableness of religion , or our self-dedication as a temple to him . for instance , it may possibly be alledged , that , if it were admitted there is somewhat that is eternal , uncaused , independent , necessarily existent , that is self-active , living , powerful , wise , and good . yet all this will not infer upon us an universal obligation to religion , unless it can also be evinced . 1. that this being is every way sufficient to supply and satisfie all our real wants and just desires . 2. and that this being is but one , and so that all be at a certainty where their religion ought to terminate . and that the worship of every temple must concenter and meet in the same object . now the eviction of an absolutely perfect being would include each of these ; and answer both the purposes which may seem hitherto not so fully satisfied . it is therefore requisite that we endeavour first , to shew that the being hitherto described is absolutely or every way perfect . secondly , to deduce , from the same grounds , the absolute infinity , and the unity ( or the onliness ) thereof . and for the former part of this undertaking , it must be acknowledged absolute or universal perfection , cannot be pretended to have been exprest in any or in all the works of god together . neither in number , for ought we know ( for as we cannot conceive , nor consequently speak of divine perfections , but under the notion of many , whatsoever their real identity may be , so we do not know , but that within the compass of universal perfection , there may be some particular ones of which there is no footstep in the creation , and whereof we have never formed any thought . ) nor ( more certainly ) in degree ; for surely the world , and the particular creatures in it , are not so perfect in correspondence to those attributes of its great architect which we have mentioned , viz. his power , wisdom , and goodness , as he might have made them , if he had pleased . and indeed , to say the world were absolutely and universally perfect , were to make that god. wherefore it must also be acknowledged that an absolutely perfect being cannot be immediately demonstrated from its effects , as whereto they neither do , nor is it within the capacity of created nature that they can , adequately , correspond . whence therefore , all that can be done for the evincing of the absolute and universal perfection of god , must be in some other way or method of discourse . and though it be acknowledged that it cannot be immediately evidenced from the creation , yet it is to be hoped that mediately it may . for from thence ( as we have seen ) a necessary self-originate being , such as hath been described , is with the greatest certainty to be concluded ; and , from thence , if we attentively consider , we shall be led to an absolutely perfect one . that is , since we have the same certainty of such a necessary self-originate being as we have that there is any thing existent at all . if we seriously weigh what kind of being this must needs be , or what its notion must import , above what hath been already evinced : we shall not be found , in this way , much to fall short of our present aim ( though we have also other evidence that may be produced in its own fitter place . ) here therefore let us a while make a stand , and more distinctly consider how far we are already advanced , that we may , with the better order and advantage , make our further progress . these two things then are already evident . [ first , that there is a necessary being that hath been eternally of it self , without dependence upon any thing , either as a productive or conserving cause . and of it self full of activity and vital energy , so as to be a productive and sustaining cause to other things . ] of this any the most confused and indistinct view of this world , or a meer taking notice , that there is any thing in being , that lives and moves , and withal that alters and changes , ( which it is impossible the necessary being it self should do ) cannot but put us out of doubt . secondly , ] that this necessary self-originate , vital , active being hath very vast power , admirable wisdom , and most free and large goodness belonging to it . ] and of this , our nearer and more deliberate view and contemplation of the world do equally ascertain us . for of these things we find the manifest prints and footsteps in it . yea , we find the ( derived ) things themselves [ power , wisdom , goodness ] in the creatures . and we are most assured they have not sprung from nothing ; nor from any thing that had them not . and that which originally had them , or was their first fountain must have them necessarily , and essentially ( together with whatsoever else belongs to its being ) in and of it self . so that the asserting of any other necessary being that is in it self destitute of these things , signifies no more towards the giving any account how these things came to be in the world , than if no being , necessarily existing , were asserted at all . we are therefore , by the exigency of the case it self , constrained to acknowledge , not only that there is a necessary being , but that there is such a one , as could be , and was the fountain and cause of all those several kinds and degrees of being and perfection that we take notice of in the world besides . another sort of necessary being should not only be asserted to no purpose , there being nothing to be gained by it , no imaginable use to be made of it , as a principle that can serve any valuable end . ( for suppose such a thing as necessary matter , it will as hath been shewn be unalterable ; and therefore another sort of matter must be supposed besides it , that may be the matter of the universe , raised up out of nothing for that purpose , unto which this so unwieldy and unmanagable an entity can never serve . ) but also it will be impossible to be proved . no man can be taken with any plausible thew of reason to make it out . yea , and much may be said ( i conceive with convincing evidence ) against it . as may perhaps be seen in the sequel of this discourse . in the mean time , that there is , however , a necessary being , unto which all the perfections , whereof we have any foot-steps or resemblances in the creation , do originally and essentially belong , is undeniably evident . now , that we may proceed , what can felfessentiate , underived , power , wisdom , goodness be , but most perfect power , wisdom , goodness ? or such as than which there can never be more perfect ? for , since there can be no wisdom , power , or goodness , which is not either original and self-essentiate , or derived and participated from thence ? who sees not that the former must be the more perfect . yea ; and that it comprehended all the other ( as what was from it ) in it self . and consequently that it is simply the most perfect ? and the reason will be the same , concerning any other perfection , the stamps and characters whereof we find signed upon the creatures . but that the being unto which these belong is absolutely and universally perfect in every kind , must be further evidenced by considering more at large the notion and import of such a self-originate necessary being . some indeed , both more anciently , * and of late have inverted this course ; and from the supposition of absolute perfection have gone about to infer necessity of existence , as being contained in the idaea of the former . but of this latter we are otherwise assured , upon clearer and less exceptionable terms . and being so , are to consider what improvement may be made of it to our present purpose . and in the general , this seems manifestly imported in the notion of the necessary being we have already evinced , that it have in it ( some way or other , in what way there will be occasion to consider hereafter ) the entire sum and utmost fulness of being , beyond which or without the compass whereof , no perfection is conceivable , or indeed ( which is of the same import ) nothing . let it be observed that we pretend not to argue this from the bare terms necessary being , only , but from hence , that it is such , as we have found it . though indeed , these very terms import not a little to this purpose . for that which is necessarily , of it self , without being beholden to any thing , seems as good as all things , and to contain in it self an immense fulness ; being indigent of nothing . nor by indigence is here meant cravingness , or a sense of want only , in opposition whereto , every good and virtuous man hath or may attain , a sort of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-fulness and be satisfied from himself ( which yet is a stamp of divinity , and a part of the image of god , or such a participation of the divine nature , as is agreeable to the state and condition of a creature , ) but we understand by it ( what is naturally before that ) want it self really , and not in opinion ( as the covetous is said to be poor . ) on the other hand we here intend not a meerly rational ( much less an imaginary ) but a real self-fulness . and so we say , what is of that nature , that it is , and subsists wholly , and only of it self , without depending on any other , must owe this absoluteness , to so peculiar an excellency of its own nature , as we cannot well conceive to be less , than whereby it comprehends in it self , the most boundless and unlimited fulness of being , life , power , or whatsoever can be conceived under the name of a perfection . for taking notice of the existence of any thing whatsoever , some reason must be assignable , whence it is that this particular being doth exist ? and hath such and such powers and properties belonging to it , as do occur to our notice therein ? when we can now resolve its existence into some cause , that put it into being , and made it what it is ; we cease so much to admire the thing , how excellent soever it be , and turn our admiration upon its cause , concluding that to have all the perfection in it which we discern in the effect , whatsoever unknown perfection ( which we may suppose is very great ) it may have besides . and upon this ground we are led , when we behold the manifold excellencies that lie dispers'd among particular beings , in this universe , with the glory of the whole , resulting thence , to resolve their existence into a common cause , which we design by the name of god. and now considering him as a wise agent , ( which hath been proved ) and consequently a free one , that acted not from any necessity of nature , but his meer good pleasure herein , we will not only conclude him to have all that perfection and excellency in him , which we find him to have display'd in so vast and glorious a work ; but will readily believe him ( supposing we have admitted a conviction concerning what hath been discoursed before ) to have a most unconceivable treasure of hidden excellency and perfection in him , that is not represented to our view in this work of his . and account , that , he who could do all this which we see is done , could do unspeakably more . for though , speaking of natural and necessitated agents , which always act to their uttermost , it would be absurd to argue from their having done some lesser thing , to their power of doing somewhat that is much greater . yet as to free agents , that can choose their own act , and guide themselves by wisdom and judgment therein , the matter is not so : as when some great prince bestows a rich largess upon some mean person , especially that deserved nothing from him , or was recommended by nothing to his royal favour , besides his poverty and misery ; we justly take it for a very significant demonstration of that princely munificence , and bounty , which would encline him to do much greater things , when he should see a proportionable cause . but now , if taking notice of the excellencies that appear in caused beings , and enquiring how they come to exist and be what they are , we resolve all into their cause ; which , considering as perfectly free and arbitrary in all his communications ; we do thence rationally conclude , that if he had thought fit , he could have made a much more pompous display of himself ; and that there is in him , besides what appears , a vast and most abundant store of undiscovered perfection . when next , we turn our enquiry and contemplation , more entirely , upon the cause . and bethink our selves : but how came he to exist and be what he is ? finding this cannot be refunded upon any superiour cause ; and our utmost enquiry can admit of no other result , but this , that he is of himself what he is . we will surely say then , he is all in all . and that perfection , which before we judged vastly great , we will now conclude alltogether absolute , and such beyond which no greater can be thought . adding i say to what pre-conceptions we had of his greatness , from the works which we see have been done by him ( for why should we lose any ground we might esteem our selves to have gain'd before ? ) the consideration of of this necessary self-subsistence : and that no other reason is assignable of his being what he is , but the peculiar and incommunicable excellency of his own nature . whereby he was not only able to make such a world , but did possess eternally and invariably in himself all that he is and hath : we cannot conceive that all to be less than absolutely universal , and comprehensive of whatsoever can lie within the whole compass of being . for when we find that among all other beings ( which is most certainly true not only of actual , but all possible beings also ) how perfect soever they are or may be in their own kinds ; none of them , nor all of them together , are , erver can be , of that perfection , as to be of themselves , without dependence on somewhat else , as their productive , yea and sustaining cause ; we see , besides that their cause hath all the perfection , some way , in it that is to be found in them all : there is also that appropriate perfection belonging thereto , that it could be ; and eternally is ( yea and could not but be ) only of it self , by the underived and incommunicable excellency of its own being . and surely , what includes in it all the perfection of all actual and possible beings , besides its own ( for there is nothing possible which some cause , yea and even this , cannot produce ) & unconceivably more ; must needs be absolutely and every way perfect . of all which perfections this is the radical one , that belongs to this common cause and author of all things , that he is necessarily , and only self-subsisting . for if this high prerogative in point of being had been wanting , nothing at all had ever been . therefore we attribute to god the greatest thing that can be said or thought , ( and not what is wholly divers from all other perfection , but which contains all others in it ) when we affirm of him that he is necessarily of himself . for , though when we have bewildered and lost our selves ( as we soon may ) in the contemplation of this amazing subject , we readily indulge our wearied minds the case and liberty of resolving this high excellency of self or necessary existence in a meer negation , and say that we mean by it nothing else , than that he was not from another : yet surely if we would take some pains with our selves , and keep our slothful shifting thoughts to some exercise in this matter ; though we can never comprehend that vast fulness of perfection which is imported in it ( for it were not what we plead for , if we could comprehend it . ) yet we should soon see and confess , that it contains unspeakably more than a negation , even some great thing that is so much beyond our thoughts , that we shall reckon we have said but a little in saying we cannot conceive it . and that , when we have stretcht our understandings to the utmost of their line and measure , though we may suppose our selves to have conceived a great deal , there is infinitely more that we conceive not . wherefore that is a sober and most important truth which is occasionally drawn forth ( as is supposed ) from the so admired d. cartes , by the urgent objections of this very acute ( friendly ) adversary , that the inexhaustible power of god is the reason for which he needed no cause ; and that since that unexhausted power , or the immensity of his essence is most highly positive , therefore he may be said to be of himself positively , i. e. not as if he did ever by any positive efficiency cause himself ( which is most manifestly impossible ) but that the positive excellency of his own being was such , as could never need , nor admit of being caused . and that seems highly eternal ( which is so largely insisted on by doctor jackson and divers others ) that what is without cause must also be without limit of being . because all limitation proceeds from the cause of a thing , which imparted to it so much and no more ; which argument , though it seem neglected by des cartes , and is opposed by his antagonist : yet i cannot but judge that the longer one meditates the less he shall understand , how any thing can be limited ad intra or from it self , &c. as the author of the tentam. phys. theol. speaks . but that we may entertain our selves with some more particular considerations of this necessary being ; which may evince that general assertion of its absolute plenitude or fulness of essence . it appears to be such as is , first , at the greatest imaginable distance from non-entity . for what can be at a greater , than that which is necessarily ? which signifies as much as whereto not to be is utterly impossible . now an utter impossibility not to be , or the uttermost distance from no being , seems plainly to imply the absolute plenitude of all being . and , if here it be said that , to be necessarily , and of it self , needs be understood to import no more than a firm possession of that being which a thing hath , be it never so scant or minute a portion of being . i answer , without insisting upon the ambiguity of the words to be it seems , indeed so ; if we measure the signification of this expression by its first and more obvious appearance . but if you consider the matter more narrowly , you will find here is also signified the nature and kind of the being possessed , as well as the manner of possession , viz. that it is a being of so excellent and noble a kind , as that it can subsist alone without being beholden : which is so great an excellency as that it manifestly comprehends all other , or is the foundation of all that can be conceived besides . which they that fondly dream of necessary matter , not considering , unwarily make one single atom a more excellent thing , than the whole frame of heaven and earth . that being supposed simply necessary , this the meerest piece of hap-hazard , the strangest chance imaginable , and beyond what any but themselves could ever have imagined . and which being considered , would give us to understand , that no minute or finite being can be necessarily . and hence we may see what it is to be nearer , or at a further distance from not-being . for these things that came contingently into being , or at the pleasure of a free cause , have all but a finite and limited being , whereof , some , having a smaller portion of being than others , approach so much the nearer to not-being . proportionably , what hath its being necessarily and of it self , is at the farthest distance from no-being , as comprehending all being in it self . or , to borrow the expressions , of an elegant writer , translated into our own language , we have much more non-essence than essence ; if we have the essence of a man , yet not of the heavens , or of angels . we are confined and limited within a particular essence , but god who is what he is comprehendeth all possible essences . nor is this precariously spoken , or , as what may be hoped to be granted upon courtesie . but let the matter be rigidly examined and discussed , and the certain truth of it will most evidently appear . for if any thing be , in this sense , remoter than other from no-being , it must either be , what is necessarily of it self , or what is contingently at the pleasure of the other . but since nothing is , besides that self-originate necessary being , but what was from it ; and nothing from it but what was within its productive power ; it 's plain all that , with its own being , was contained in it . and therefore , even in that sense , it is at the greatest distance from no-being ; as comprehending the utmost fulness of being in it self , and consequently absolute perfection . which will yet further appear , in what follows . we therefore add , that necessary being is most unmixed or purest being . without allay . that is pure which is full of it self . purity is not here meant in a corporeal sense ( which few will think ) nor in the moral ; but as with metaphysicians it signifies simplicity of essence . and in its present use is more especially intended to signifie that simplicity which is opposed to the composition of act , and possibility . we say then that necessary being imports purest actuality . which is the ultimate and highest perfection of being . for it signifies no remaining possibility , yet unreplete , or not fill'd up , and consequently the fullest exuberancy and entire confluence of all being , as in its fountain and original scurce . we need not here look further to evince this than the native import of the very terms themselves ; necessity and possibility ; the latter whereof is not so fitly said to be excluded the former ( as contingency is ) but to be swallowed up of it ; as fulness takes up all the space which were otherwise nothing but vacuity or emptiness . it is plain then that necessary being , ingrosses all possible being , both that is , and ( for the same reason ) that ever was so . for nothing can be or ever was in possibility to come into being , but what either must spring , or hath sprung , from the necessary self-subsisting being . so that unto all that vast possibility , a proportionable actuality of this being must be understood to correspond . else the other were not possible . for nothing is possible to be produced which is not within the actual productive power of the necessary being . i say within its actual productive power , for if its power for such production were not already actual , it could never become so , and so were none at all . inasmuch as necessary being can never alter , and consequently can never come actually to be , what it , already , is not ( upon which account it is truly said , in aeternis posse & esse sunt idem . ) wherefore in it , is nothing else but pure actuality , as profound and vast , as is the utmost possibility of all created or producible being , i. e. it can be nothing other than it is , but can do all things ( of which more hereafter . ) it therefore stands oppos'd not only ( more directly ) to impossibility of being ( which is the most proper notion of no-being ) but some way , even to possibility also ; that is the possibility of being any thing but what it is ; as being every way compleat , and perfectly full already . again we might further add , that it is the most abstracted being , or is being in the very abstract . a thing much insisted on by someof the school-men . and the notion which with much obscurity they pursue ( after their manner ) may carry some such sense as this ( if it may throughout be called sense ) that whereas no created nature is capable of any other , than meer mental abstraction , but exists al ways in concretion with some subject , that , be it never so refined , is grosser and less perfect than it self ; so that we can distinguish the mentally abstracted essence , and the thing which hath that essence , by which concretion essence is limited , and is only the particular essence of this or that thing , which hath or possesses that essence . the necessary being is , in strict propriety , not so truly said to have essence , as to be it ; and exist separately by it self ; not as limited to this or that thing . whence it is , in it self universal essence , containing therefore ( not formally , but eminently ) the being of all things in perfect simplicity . whence all its own attributes are capable of being affirmed of it in the abstract , * that it is wisdom , power , goodness , and not only hath these , and that , upon this account , that it is a being which is necessarily and of it self . for that which is necessarily and of it self , is not whatsoever it is by the accession of any thing to it self ; whereof necessary being is uncapable . but by its own simple and unvariable essence . other being is upon such terms powerful , wise , yea , and existent , as that it may cease to be so . whereas to necessary being it is manifestly repugnant and impossible either simply not to be , or to be any thing else , but what and as it is . and though other things may have properties belonging to their essence not separable from it , yet they are not their very essence it self : and , whereas they are in a possibility to loose their very existence , the knot and ligament of whatsoever is most intimate to their actual being , all then falls from them together : here essence , properties , and existence are all one simple thing that can never cease , decay , or change , because the whole being is necessary . now , all this being supposed , of the force of that form of speech , when we affirm any thing in the abstract of another , we may admit the common sense of men to be the interpreter . for every body can tell ( though they do not know the meaning of the word abstract ) what we intend when we use that phrase or manner of speaking . as when we say , by way of hyperbolical commendation , such a man is not only learned , but learning it self ; or he not only hath much of virtue , justice , and goodness in him , but he is virtue , justice , and goodness it self ( as was once said of an excellent pagan virtuoso , that i may borrow leave to use that word in the moral sense ) every one knows the phrase intends the appropriating all learning , virtue , justice , goodness to such a one . which , because they know unappropriable to any man , they easily understand it to be , in such a case , a rhetorical strain , and form of speech . and yet could not know that , if also they did not understand its proper and native import . and so it may as well be understood what is meant by saying of god , he is being it self . with which sense may be reconciled that of ( the so named dionysius the areopagite ; † that god is not so properly said to be of , or be in , or to have ( or partake ) of being as that it is of him , &c. inasmuch as he is the pre-existent being to all being , i. e. if we understand him to mean all besides his own . in which sense taking being , for that which is communicated and imparted , he may truly be said ( as this author and the platonists generally speak ) * to be super-essential or super-substantial . but how fitly being is taken in that restrained sense we may say more hereafter . in the mean time , what hath been said concerning this abstractedness of the necessary being , hath in it some things so unintelligible , and is accompanied with so great ( unmentioned ) difficulties ( which it would give us , perhaps , more labour than profit to discuss ) and the absolute perfection of god appears so evidenceable otherwise , by what hath been and may be further said , that we are no way concern'd to lay the stress of the cause on this matter only . moreover , necessary being is the cause and author of all being besides . whatsoever is not necessary is caused ; for not having being of it self , it must be put into being by somewhat else . and inasmuch as there is no middle sort of being betwixt necessary and not necessary , and , all that is not necessary is caused , 't is plain that which is necessary must be the cause of all the rest . and surely what is the cause of all being besides its own , must needs , one way or other , contain its own and all other in it self ; and is , consequently , comprehensive of the utmost fulness of being . or is the absolutely perfect being , ( as must equally , be acknowledged ) unless any one would imagine himself to have got the notice of some perfection that lies without the compass of all being . nor is it an exception worth the mentioning , that there may be a conception of possible being or perfection , which the necessary being hath not caused . for it is , manifestly , as well the possible cause of all possible being and perfection , as the actual cause of what is actual . and what it is possible to it to produce it hath within its productive power , as hath been said before . and , if the matter did require it , we might say further , that the same necessary being , which hath been the productive cause , is , also the continual root and basis of all being , which is not necessary . for what is of it self and cannot , by the special priviledge of its own being , but be , needs nothing to sustain it , or needs not trust to any thing besides its own eternal stability . but what is not so seems to need a continual reproduction every moment , and to be no more capable of continuing in being by it self , than it was by it self of coming into being . for ( as is frequently alledged by that so often mentioned author ) since there is no connexion betwixt the present and future time , but what is easily capable of rupture , it is no way consequent that , because i am now , i shall therefore be the next moment further than as the free author of my being shall be pleased to continue his own most arbitrary influence for my support . this seems highly probable to be ture , whether that reason signifie any thing or nothing . and that thence also continual conservation differs not from creation . which , whether ( as is said by the same author ) it be one of the things that are manifest by natural light ; or whether a positive act be needless to the annihilation of created things ; but only the withholding of influence , let them examine that apprehend the cause to need it . and if upon enquiry they judge it at least evidenceable by natural light to be so , ( as i doubt not they will ) they will have this further ground upon which thus to reason , that , inasmuch as the necessary being subsists wholly by it self , and is that whereon all other doth totally depend . it hereupon follows , that it must , some way , contain in it self all being . we may yet further add , that the necessary being we have evinced , though it have caused , and do continually sustain all things , yet doth not , it self , in the mean time suffer any diminution . it is not possible , nor consistent with the very terms necessary being that it can . 't is true , that if such a thing as a necessary atom were admitted , that would be also undiminishable ( it were not else an atom . ) but as nothing then can flow from it ( as from a perfect parvitude nothing can ) so it can effect nothing . ( and the reason is the same of many as of one . ) nor would undiminishableness , upon such terms , signifie any thing to the magnifying the value of such a trifle . but this is none of the present case . for our eyes tell us here is a world in being , which we are sure is not it self necessarily ; and was therefore made by him that is . and that , without mutation or change in him ; against which the very notion of a necessary being is most irreconciliably reluctant ; and therefore without diminution , which cannot be conceived without change . wherefore how inexhaustible a fountain of life , being , and all perfection have we here represented to our thoughts ! from whence this vast universe is sprung , and is continually springing , and that in the mean time , receiving no recruits or foreign supplies , yet suffers no impairment or lessening of it self ! what is this but absolute all-fulness ! and it is so far from arguing any deficiency or mutability , in his nature , that there is this continual issue of power and virtue from him , that it demonstrates its high excellency that this can be without decay or mutation . for of all this , we are as certain as we can be of any thing : that many things are not necessarily , that the being must be necessary from whence all things else proceed , and that with necessary being change is inconsistent . it is therefore unreasonable to entertain any doubt that things are so , which most evidently appear to be so ; only because it is beyond our measure and compass to apprehend , how they are so . and it would be to doubt ( against our own eyes ) whether there be any such thing as motion in the world , or composition of bodies , because we cannot give a clear account ( so as to avoid all difficulties , and the entanglement of the common sophisms about them ) how these things are performed . in the present case , we have no difficulty but what is to be resolved into the perfection of the divine nature , and the imperfection of our own . and how easily conceivable is it , that somewhat may be more perfect than that we can conceive it . if we cannot conceive the manner of gods causation of things , or the nature of his causative influence , it only shews their high excellency , and gives us the more ground ( since this is that into which both his own revelation and the reason of things most naturally lead us to resolve all ) to admire the mighty efficacy of his all-creating and all-sustaining will and word ; that in that easie unexpensive way by his meer fiat , so great things should be performed . we only say further , that this necessary being is such to which nothing can be added ; so as that it should be really greater , or better , or more perfect than it was before . and this not only signifies that nothing can be joyned to it , so as to become a part of it , ( which necessary being , by its natural immutability manifestly refuses . ) but we also intend by it , that all things else , with it , contain not more of real perfection than it doth alone . which ( though it carries a difficulty with it that we intend not wholly to overlook when it shall be seasonable to consider it ) is a most apparent and demonstrable truth . for it is plain that all being and perfection which is not necessary , proceeds from that which is , as the cause of it . and that no cause could communicate any thing to another which it had not some way in it self . wherefore it is manifestly consequent that all other being was wholly before comprehended in that which is necessary , as having been wholly produced by it . and what is wholly comprehended of another ( i. e. within its productive power ) before it be produced , can be no real addition to it , when it is . now what can be supposed to import fulness of being and perfection , more than this [ impossibility of addition ] or that there can be nothing greater or more perfect ? and now these considerations are mentioned without solicitude , whether they be so many exactly distinct heads . for admit that they be not all distinct , but some are involved with others of them ; yet the same truth may more powerfully strike some understandings in one form of representation , others in another . and it suffices , that ( though not severally ) they do together plainly evidence , that the necessary being includes the absolute entire fulness of all being and perfection actual and possible within it self . having therefore thus dispatcht that former part of this undertaking ; the eviction of an every way perfect being , we shall now need to labour little in the other , viz. secondly , the more express deduction of the infiniteness and onliness thereof . for as to the former of these it is in effect the same thing that hath been already proved . since to the fullest notion infiniteness , absolute perfection seems every way most fully to correspond . for absolute perfection includes all conceivable perfection , leaves nothing excluded . and what doth most simple infiniteness import , but to have nothing for a boundary , or ( which is the same ) not to be bounded at all ? we intend not now , principally , infiniteness extrinsically considered , with respect to time and place , as to be eternal and immense do import : but intrinsically , as importing bottomless profundity of essence , and the full confluence of all kinds and degrees of perfection without bound or limit . this is the same with absoute perfection which yet , if any should suspect not to be so , they might , however , easily and expresly prove it of the necessary being upon the same grounds that have been already alledged for proof of that . as that the necessary being hath actuality answerable to the utmost possibility of the creature ; that it is the only root and cause of all other being . the actual cause of whatsoever is actually ; the possible cause of whatsoever is possible to be . which is most apparently true . and hath been evidenced to be so , by what hath been said , so lately , as that it needs not be repeated . that is , in short , that nothing , that is not necessarily , and of it self , could ever have been or can be , but as it hath been , or shall be put into being by that which is necessarily and of it self . so that this is as apparent as that any thing is , or can be . but now let sober reason judge , whether there can be any bounds or limits set to the possibility of producible being , either in respect of kinds , numbers , or degrees of perfection ? who can say or think , when there can be so many sorts of creatures produced ( or at least individuals of those sorts ) that there can be no more ? or that any creature is so perfect as that none can be made more perfect ? which indeed to suppose were to suppose an actual infiniteness in the creature . and then it being , however , still , but somewhat that is created or made , how can its maker but be infinite ? for surely no body will be so absurd as to imagine an infinite effect of a finite cause . either therefore the creature is ( or sometime may be actually made ) so perfect that it cannot be more perfect , or not . if not , we have our purpose ; that there is an infinite possibility on the part of the creature always unreplete ; and , consequently , a proportionable infinite actuality of power on the creators part . infinite power , i say , otherwise there were not that ( acknowledged ) infinite possibility of producible being . for nothing is producible that no power can produce . and i say infinite actual power , because the creator being what he is necessarily , what power he hath not actually , he can never have , as was argued before . but if it be said , the creature either is , or may sometime be , actually so perfect as that it cannot be more perfect . that , as was said , will suppose it actually infinite , and therefore much more that its cause is so . and therefore in this way our present purpose would be gained also . but we have no mind to gain it this latter way , as we have no need . 't is in it self plain to any one that considers that this possibility on the creatures part can never actually be filled up ; that it is a bottomless abyss , in which our thoughts may still gradually go down deeper and deeper without end : that is , that still more might be produced , or more perfect creatures , and still more , everlastingly without any bound , which sufficiently infers what we aim at , that the creators actual power is proportionable . and indeed the supposition of the former can neither consist with the creators perfection , nor with the imperfection of the creature , it would infer that the creators productive power might be exhausted , that he could do no more , and so place an actual boundary to him and make him finite . it were to make the creature actually full of being , that it could receive no more , and so would make that infinite . but it may be said , since all power is in order to act , and the very notion of possibility imports that such a thing , of which it is said , may some time be actual ; it seems very unreasonable to say that the infinite power of a cause cannot produce an infinite effect . or that infinite possibility can never become infinite actuality . for that were to say and unsay the same thing of the same . to affirm omnipotency and impotency of the same cause , possibility and impossibility of the same effect . how urgent soever this difficulty may seem , there needs nothing but patience and attentive consideration to disintangle our selves , and get through it . for if we will but allow our selves the leasure to consider , we shall find that [ power ] and [ possibility ] must here be taken not simply and abstractly , but as each of them is in conjunction with [ infinite . ] and what is [ infinite , ] but [ that which can never be travell'd through ] or whereof no end can be ever arriv'd unto ? now suppose infinite power had produced all that it could produce , there were an end of it , ( i. e. it had found limits and a boundary beyond which it could not go . ) if infinite possibility were filled up there were an end of that also , and so neither were infinite . it may then be further urged that there is therefore no such thing as infinite power or possibility . for how is that cause said to have infinite power , which can never produce its proportionable effect , or that effect have infinite possibility , which can never be produced . it would follow then that power and possibility which are said to be infinite , are neither power nor possibility ; and that infinite must be rejected as a notion either repugnant to it self or to any thing unto which we shall go about to affix it . i answer , it only follows , they are neither power or possibility , whereof there is any bound or end ; or that can ever be gone through . and how absurd is it that they shall be said ( as they cannot but be ) to be both very vast , if they were finite ; and none at all , for no other reason but their being infinite ! and for the pretended repugnancy of the very notion of infinite , it is plain , that , though it cannot be , to us , distinctly comprehensible , yet it is no more repugnant , than the notion of finiteness . nor when we have conceived of power in the general , and in our own thoughts set bounds to it , and made it finite , is it a greater difficulty , ( nay , they that try will find it much easier ) again to think away these bounds , and make it infinite . and let them that judge the notion of infiniteness inconsistent , therefore reject it if they can . they will feel it re-imposing it self upon them , whether they will or no , and sticking as close to their minds as their very thinking power it self . and who was , therefore ever heard of , that did not acknowledge some or other infinite ? even the epicureans themselves though they confined their gods , they did not the universe . which , also , though some peripatetique atheists made finite in respect of place , yet in duration they made it infinite . though the notion of an eternal world is incumbred with such absurdities and impossibilities , as whereof there is not the least shadow in that of an every way infinite deity . briefly , it consists not with the nature of a contingent being to be infinite . for what is upon such terms , only , in being , is reducible to nothing , at the will and pleasure of its maker ; but 't is a manifest repugnancy , that what is at the utmost distance from nothing ( as infinite fulness of being cannot but be ) should be reducible thither . therefore actual infinity cannot but be the peculiar priviledge of that which is necessarily . yet may we not say , that it is not within the compass of infinite power to make a creature that may be infinite . for it argues not want of power that this is never to be done , but a still infinitely abounding surplufage of it , that can never be drained , or drawn dry . nor , that the thing it self is simply impossible . it may be ( as is compendiously exprest by that most succinct and polite writer d. boyle ) in fieri , not in facto esse . that is , it might be a thing always in doing , but never done . because it belongs to the infinite perfection of god , that his power be never actually exhausted ; and to the infinite imperfection of the creature , that its possibility or capacity be never filled up . to the necessary self-subsisting being to be always full and communicative , to the communicated contingent being , to be ever empty and craving . one may be said to have that , some way , in his power , not only which he can do presently , all at once , but which he can do by degrees , and supposing he have sufficient time . so a man may be reckoned able to do that , as the uttermost adequate effect of his wohle power , which it is only possible to him to have effected with the expiration of his lifes-time . gods measure is eternity . what if we say then , this is a work possible to be accomplished , even as the ultimate proportionable issue of divine power ( if it were his will , upon which all contingent being depends , that the creature should be ever growing in the mean while ) at the expiration of eternity ? if , then , you be good at suppositions , suppose that expired , and this work finished both together . wherefore if you ask , why can the work of making created being infinite never be done ? the answer will be , because eternity ( in every imaginable instant whereof the inexhaustible power of god can if he will be still adding either more creatures or more perfection to a creature ) can never be at an end . we might further argue the infinity of the necessary being from what hath been said of its undiminishableness by all its vast communications . it s impossibility to receive any accession to it self by any its ( so great productions ) both which are plainly demonstrable ( as we have seen ) of the necessary being , even as it is such , and do clearly ( as any thing can ) bespeak infinity . but we have thence argued its absolute perfection which so evidently includes the same thing that all this latter labour might have been spared , were it not that it is the genius of some persons not to be content that they have the substance of a thing said , unless it be also said in their own terms . and that the express asserting of gods simple infiniteness , in those very terms , is , in that respect , the more requisite as it is a form of expression more known and usual . there are yet some remaining difficulties in the matter we have been discoursing of ; which partly through the debility of our own minds we cannot but find ; and which partly the subtilty of sophistical wits doth create to us . it will be requisite we have some consideration of , at least , some of them , which we will labour to dispatch with all possible brevity . leaving those that delight in the sport of tying and loosing knots , or of weaving snares , wherein cunningly to entangle themselves , to be entertained by the school-men ; among whom they may find enough upon this subject to give them exercise unto weariness ; and ( if their minds have any relish of what is more savory , ) i may venture to say unto loathing . it may possibly be here said in short ; but what have we all this while been doing ? we have been labouring to prove that necessary being comprehends the absolute fulness of all being : and what doth this signifie , but that all being is necessary ? that god is all things , and so that every thing is god. that we hereby confound the being of a man , yea , of a stone , or whatever we can think of with one another , and all with the being of god. and again , how is it possible there should be an infinite self-subsisting being . for then how can there be any finite ? since such infinite being includes all being , and there can be nothing beyond all . here therefore it is requisite , having hitherto only asserted and endeavoured to evince that some way necessary being doth include all being , to shew in what way . and it is plain it doth not include all in the same way . it doth not so include that which is created by it , and depends on it , as it doth its own , which is uncreated and independent . the one it includes as its own or rather as it self , the other , as what it is , and ever was , within its power to produce . if any better like the terms formally and virtually they may serve themselves of them at their own pleasure , which yet , as to many , will but more darkly speak the same sense . we must here know , the productive power of god terminates not upon himself , as if he were by it capable of adding any thing to his own appropriate being ; which is ( as hath been evinced already ) infinitely full and incapable of addition , and is therefore all pure act : but on the creature , where there is still a perpetual possibility never filled up ; because divine power can never be exhausted . and thus all that of being is virtually in him , which , either having produced , he doth totally sustain , or , not being produced , he can produce . whereupon it is easie to understand how necessary being may comprehend all being and yet all being not be necessary . it comprehends all being besides what it self is , as having had within the compass of its productive power whatsoever hath actually sprung from it , and having within the compass of the same power whatsoever is still possible to be produced . which no more confounds such produced or producible being with that necessary being which is its cause , than it confounds all the effects of humane power with one another , and with the being of a man , to say that he virtually comprehended them ( so far as they were producible by him ) within his power . and is no wiser an inference from the former , than it would be from this latter , that an house , a book , and a child are the same thing with one another , and with the person that produced them , because so far as they were produced by him , he had it in his power to produce them . and that the effects of divine power are produced thereby totally , whereas those of humane power are produced by it but in part only , doth , as to the strength and reasonableness of the argument , nothing alter the case . and as to the next , that infinite being should seem to exclude all finite . i confess that such as are so disposed might here even wrangle continually , as they might do about any thing , in which infiniteness is concern'd : and yet therein shew themselves ( as seneca i remember speaks in another case ) not a whit the more learned , but the more troublesom . but if one would make short work of it , and barely deny that infinite being excludes finite ( as scotus doth little else ; * besides denying the consequence of the argument by which it was before inforced , viz. [ that an infinite body would exclude a finite ; for where should the finite be when the infinite should fill up all space ? and therefore by parity of reasons , why should not infinite being exclude finite ? ] shewing the disparity of the two cases ) it would perhaps give them some trouble also to prove it . for which way would they go to work ? infinite self-subsisting being includes all being , very true , and therefore we say it includes finite . and what then ? doth it because it includes it , therefore exclude it ? and let the matter be soberly considered , somewhat of finite being and power we say ( and apprehend no knot or difficulty in the matter ) can extend so far as to produce some proportionable effect , or can do such and such things . and what , doth it seem likely then that infinite being and power can therefore do just nothing ? is it not a reason of mighty force , and confoundingly demonstrative , that an agent can do nothing , or cannot possibly produce any the least thing , only because he is of infinite power ? for if there be a simple inconsistency , between an infinite being and a finite , that will be the case ; that , because the former is infinite , therefore it can produce nothing . for what it should produce cannot consist with it ( i. e. even not being finite ; and then certainly if we could suppose the effect infinite , much less . ) but what , therefore , is power the less for being infinite ? or can infinite power , even because it is infinite , do nothing ? what can be said or thought more absurd or void of sense ? or shall it be said that the infiniteness of power is no hinderance but the infiniteness of being ? but how wild an imagination were that of a finite being that were of infinite power ? and besides , is that power somewhat or nothing ? surely it will not be said it is nothing . then it is some being . and if some power be some being , what then is infinite power , is not that infinite being ? and now therefore if this infinite can produce any thing , which it were a strange madness to deny , it can at least produce some finite thing . wherefore there is no inconsistency between the infinite and finite beings ? unless we say the effect produced even by being produced must destroy , or ( even infinitely ) impair its cause , so as to make it cease at least to be infinite . but that also cannot possibly be said of that which is infinite and necessary , which , as hath been shewn , cannot , by whatsoever productions , suffer any diminution or decay . if here it be further urged . but here is an infinite being now supposed , let next be supposed the production of a finite . this is not the same with the other ; for surely infinite and finite are distinguishable enough , and do even infinitely differ . this finite is either something or nothing ; nothing it cannot be said ; for it was supposed a being , and produced ; but the production of nothing is no production . it is somewhat then ; here is therefore an infinite being , and a finite now besides . the infinite it was said cannot be diminished ; the finite , a real something is added . is there therefore nothing more of existent being than there was before this production ? it is answered , nothing more than virtually was before ; for when we suppose an infinite being , and afterwards a finite . this finite is not to be lookt upon as emerging or springing up of it self out of nothing , or as proceeding from some third thing as its cause , but as produced by that infinite , or springing out of that , which it could not do , but as being before virtually contained in it . for the infinite produces nothing , which it could not produce . and what it could produce was before contained in it as in the power of its cause . and to any one that attends and is not disposed to be quarrelsome , this is as plain , and easie to be understood , as how any finite thing may produce another , or rather more plain and easie , because a finite agent doth not entirely contain its effect within it self , or in its own power , as an infinite doth . if yet it be again said , that which is limited is not infinite , but suppose any finite thing produced into being after a pre-existent infinite , this infinite becomes now limited ; for the being of the finite is not that of the infinite , each hath its own distinct being . and it cannot be said of the one , it is the other ; therefore each is limited to it self . i answer , that which was infinite becomes not hereby less than it was ; for it hath produced nothing but what was before virtually contained in it , and still is ( for it still totally sustains the other . ) but whatsoever it actually doth , it can do , or hath within its power : therefore if it were infinite before , and is not now become less , it is still infinite . whefore the true reason why the position of a finite thing after a supposed all-comprehending infinite doth no way intrench upon or detract from the others all-comprehensive infinity , is , that it was formerly contained , and still is , within the virtue and power of the other . it is true , that if we should suppose any thing besides that supposed infinite to be of it self that would infer a limitation of the former . infer , i say , not cause it , that is , it would not make it cease to be all-comprehendingly infinite , but it would argue it not to have been so before ; and that the supposition of its infinity was a false supposition , because it would then appear , that the former did not comprehend all being any way in it self . somewhat being now found to be in being , which hath no dependence thereon : whence it would be evident neither can be so . of which some good use may be made to a further purpose by and by . here only we may by the way annex , as a just corollary from the foregoing discourse , that as the supposition of necessary self-subsisting matter was before shewn to be a vain , it now also appears plainly to be altogether an impossible supposition . for since the necessary self-subsisting being , is infinite , and all-comprehensive ; and if matter were supposed necessary , we must have another necessary being to form the world inasmuch as matter is not self-active , much less intelligent ( as it hath both been proved it cannot be , and that the former of this world must be . ) it is therefore out of question , that because both cannot be all-comprehensive , they cannot both be necessary ; nor can the vastly different kinds or natures of these things salve the business ; for be they of what kinds they will , they are still beings . besides , if matter were necessary , and self-subsisting , every particle of it must be so . and then we shall have not only two , but an infinite number of such infinites , and all of the same kind . but being only of this or that sort ( as is apparent where more sorts do exist than one ) could not be simply infinite , except as the other depends thereon ; and as this one is radically comprehensive of all the rest , that can come under the general and most common notion of being . for that there is some general notion , wherein all being agrees , and by which it differs from no being , is , i think , little to be doubted ; how unequally soever , and dependently , the one upon the other , the distinct sorts do partake therein . whereupon the expressions [ super-essential ] and others like it , spoken of god , must be understood , as rhetorical strains , importing more reverence , than rigid truth . except by essence ( as was formerly said ) only that which is created be meant . and that only a purer and more noble kind of essence were intended to be asserted to him , * which yet seems also unwarrantable and injuririous that a word of that import should be so misapplied and transferr'd from the substance , to signifie nothing but the shadow , rather , of being . and that they who would seem zealously concern'd to appropriate all being unto god , should , in the height of their transport , so far forget themselves , as to set him above all being , and so deny him any at all . for surely that which simply is above all being is no being . and as to the unity or onliness rather of this being ( or of the god-head ) the deduction thereof seems plain and easie from what hath been already proved ; that is from the absolute perfection thereof . for though some do toil themselves much about this matter ; and others plainly conclude that it is not to be proved at all in a rational way , but only by divine revelation . yet i conceive , they that follow the method ( having proved some necessary self-subsisting being , the root and original spring of all being and perfection actual and possible ; which is as plain as any thing can be ) of deducing from thence the absolute all comprehending perfection of such necessary being will find their work as good as done . for nothing seems more evident than that there cannot be two ( much less more ) such beings . inasmuch as one comprehends in it self all being and perfection ; for there can be but one all , without which is nothing . so that , one such being supposed , another can have nothing remaining to it . yea so far is it therefore , if we suppose one infinite and absolutely perfect being , that there can be another independent thereon ( and of a depending infinity we need not say more than we have , which if any such could be , cannot possibly be a distinct god ) that there cannot be the minutest finite thing imaginable , which that supposed infinity doth not comprehend , or that can stand apart from it , on any distinct basis of its own . and that this matter may be left , as plain as we can make it ; supposing it already most evident . that there is actually existing an absolute entire fulness of wisdom , power , so of all other perfection . that absolute entire fulness of perfection is infinite . that this infinite perfection must have its primary seat somewhere . that its primary original seat can be no where but in necessary self-subsisting being . we hereupon add , that if we suppose multitude , or any plurality , of necessary self-originate beings concurring to make up the seat or subject of this infinite perfection . each one must either be of finite , and partial perfection ; or infinite , and absolute . not infinite and absolute ; because one self-originate infinitely and absolutely perfect being , will necessarily comprehend all perfection and leave nothing to the rest . not finite , because many finites can never make one infinite ; much less can many broken parcels or fragments of perfection , ever make infinite and absolute perfection : even though their number ( if that were possible ) were infinite . for the perfection of unity , would still be wanting , and their communication and concurrence to any work ( even such as we see is done ) be infinitely imperfect , and impossible . we might , more at large , and with a ( much more pompous ) number and apparatus of arguments , have shewn , that there can be no more gods than one . but to such as had rather be informed than bewildered and lost , clear proof that is shorter and more comprehensive , will be more grateful . nor doth this proof of the uniting of the god-head any way impugn the trinity , which is by christians believed therein ( and whereof some heathens , as is known , have not been wholly without some apprehension , however they came by it ) or exclude a sufficient uncreated ground of trinal distinction . as would be seen if that great difference of beings necessary and contingent , be well stated ; and what is by eternal necessary emanation of the divine nature , be duly distinguished from the arbitrary products of the divine will. and the matter be throughly examined , whether , herein , be not a sufficient distinction of that which is increated , and that which is created . in this way it is possible it might be cleared , how a trinity in the god-head may be very consistently with the unity thereof . but that it is , we cannot know , but by his telling us so . it being among the many things of god which are not to be known , but by the spirit of god revealing and testifying them , in and according to the holy scriptures . as the things of a man are not known but by the spirit of a man. and what further evidence we may justly and reasonably take from those scriptures , even in reference to some of the things hitherto discoursed , may be hereafter shewn . chap. v. demands in reference to what hath been hitherto discoursed , with some reasonings thereupon : 1. is is possible , that , upon supposition of this beings existence , it may be , in any way sutable to our present state , made known to us that it doth exist ? proved 1. that it may . 2. that , since any other fit way , that can be thought on , is as much liable to exception as that we have already : this must be , therefore , sufficient . strong impressions . glorious apparitions . terrible voices . surprising transformations . if these necessary . is it needful they be universal ? frequent ? if not , more rare things of this sort not wanting . 2 demand . can subjects , remote from their prince , sufficiently be assured of his existence ? 3 demand . can we be sure there are men on earth ? and if any should in the mean time , still remain either doubtful , or apt to cavil , after all that hath been said , for proof of that beings existence which we have described , i would only add these few things , by way of enquiry or demand , viz. first , do they believe , upon supposition of the existence of such a being , that it is possible it may be made known to us , in our present state and circumstances , by means not unsutable thereto , or inconvenient to the order and government of the world , that it doth exist ? it were strange to say or suppose , that a being of so high perfection as this we have hitherto given an account of , if he is , cannot in any fit way make it known that he is , to an intelligent and apprehensive sort of creatures . if , indeed , he is ; and be the common cause , author and lord of us and all things ( which we do now but suppose . and we may defie cavil to alledge any thing that is so much as colourable against the possibility of the supposition ) surely he hath done greater things than the making of it known that he is . it is no unapprehensible thing . there hath been no inconsistent notion hitherto given of him . nothing said concerning him ; but will well admit that it is possible such a being may be now existant . yea we not only can conceive , but we actually have ( and cannot but have ) some conception , of the several attributes we have ascribed to him ; so as to apply them ( severally ) to somewhat else , if we will not apply them ( joyntly ) to him . we cannot but admit there is some eternal necessary being ; somewhat that is of it self , active ; somewhat that is powerful , wise , and good . and these notions have in them no repugnancy to one another ; wherefore it is not impossible they may meet and agree together in full perfection to one and the same existent being . and hence it is manifestly no unapprehensible thing , that such a being doth exist . now supposing , that it doth exist , and hath been to us the cause and author of our being ; hath given us the reasonable , intelligent nature which we find our selves possessors of ; and that very power whereby we apprehend the existence of such a being as he is to be possible ( all which we for the present do still but suppose ) while also his actual existence is not unapprehensible , were it not the greatest madness imaginable to say , that if he do exist , he cannot also make our apprehensive nature understand this apprehensible thing that he doth exist ? we will therefore take it for granted , and as a thing which no man well in his wits will deny , that upon supposition such a being , the cause and author of all things do exist , he might , in some convenient way or other , with sufficient evidence , make it known to such creatures as we , so as to beget in us a rational certainty that he doth exist . upon which presumed ground we will only reason thus or assume to it ; that there is no possible , and fit way of doing it ; which is not liable to as much exception , as the evidence we already have . whence it will be consequent , that if the thing be possible to be fitly done , it is done already . that is , that if we can apprehend , how it may be possible such a being , actually existent , might give us that evidence of his existence that should be sutable to our present state , and sufficient to out-weigh all objections to the contrary ( without which it were not rationally sufficient . ) and that we can apprehend no possible way of doing this , which will not be liable to the same or equal objections as may be made against the present means we have for the begetting of this certainty in us , then we have already sufficient evidence of this beings existence . that is such as ought to prevail against all objections , and obtain our assent that it doth exist . here it is only needful to be considered what ways can be thought of , which we will say might assure us in this matter , that we already have not . and what might be objected against them , equally , as against the means we now have . will we say such a being , if he did actually exist , might ascertain us of his existence by some powerful impression of that truth upon our minds ? we will not insist , what there is of this already . let them consider who gainsay , what they can find of it in their own minds . and whether they are not engaged by their atheistical inclinations in a contention against themselves , and their more natural sentiments : from which they find it a matter of no small difficulty to be delivered ? it was not for nothing , that even epicurus himself calls this of an existing diety , a proleptical notion . but you may say , the impression might have been simply universal , and so irresistable , as to prevent or overbear all doubt or inclination to doubt . and , first , for the universality of it , why may we not suppose it already sufficiently universal ? as hath been heretofore alledged . with what confidence can the few dissenting atheists , that have professed to be of another perswasion , put that value upon themselves , as to reckon their dissent considerable enough to implede the universality of this impression . or what doth it signifie more to that purpose , than some few instances may do , of persons so stupidly foolish as to give much less discovery of any rational faculty , than some beasts , to the impugning the universal rationality of mankind ? besides that , your contrary profession is no sufficient argument of your contrary perswasion , much less , that you never had any stamp or impression of a deity upon your minds , or that you have quite raz'd it out . it is much to be suspected that you hold not your contrary perswasion , with that unshaken confidence , and freedom from all fearful and suspicious mis-givings , as that you have much more reason to brag of your dis-belief for the strength , than you have for the goodness of it . and that you have those qualmish fits , which bewray the impression ( at least to your own notice and reflection , if you would but allow your selves the liberty of so much converse with your selves ) that you will not confess , and yet cannot utterly deface . but if in this you had quite won the day , and were masters of your design ; were it not pretty to suppose that the common consent of mankind would be a good argument of the existence of a deity . if it be so universal as to include your vote and suffrage ( as no doubt it is without you a better than you can answer ) but that when you have made an hard shift to withdraw your assent , you have undone the deity and religion ! doth this cause stand and fall with you ? unto which you can contribute about as much as the fly to the triumph ! was that true before , which now your hard-la-boured dissent hath made false ? but if this impression were simply universal , so as also to include you , it matters not what men would say or object against it ; ( it is to be supposed they would be in no disposition to object any thing . ) but what were to be said ; or what the case it self , objectively considered , would admit . and though it would not ( as now it doth not ) admit of any thing to be said to any purpose ; yet the same thing were still to be said that you now say . and if we should but again unsuppose so much of the former supposition , as to imagine that some few should have made their escape , and disburdened themselves of all apprehensions of god. would they not with the same impudence as you now do , say that all religion were nothing else but enthusiastical fanaticism ? and that all mankind , besides themselves , were enslaved fools ? and for the meer irresistableness of this impression ; 't is true it would take away all disposition to oppose , but it may be presumed this is none of the rational evidence which we suppose you to mean ; when you admit ( if you do admit ) that , some way or other , the existence of such a being might be ( possibly ) made so evident , as to induce a rational certainty thereof . for to believe such a thing to be true only upon a strong impulse ( how certain soever the thing be ) is not to assent to it upon a foregoing reason . nor can any , in that case , tell why they believe it , but that they believe it . you will not sure think any thing the truer for this , only , that such and such believe it with a sturdy confidence . 't is true that the universality and naturalness of such a perswasion , as pointing us to a common cause thereof , affords the matter of an argument , or is a medium not contemptible nor capable of answer , as hath been said before . but to be irresistibly captivated into an assent , is no medium at all ; but an immediate perswasion of the thing it self without a reason . therefore must it yet be demanded of atheistical persons , what means , that you yet have not , would you think sufficient to have put this matter out of doubt ? will you say some kind of very glorious apparitions , becoming the majesty of such a one as this being is represented , would have satisfied ? but if you know how to phansie , that such a thing as the sun , and other luminaries , might have been compacted of a certain peculiar sort of atoms , coming together of their own accord ; without the direction of a wise agent : yea and consist so long , and hold so strangely regular motions ; how easie would it be to object that , with much advantage , against what any temporary apparition , be it as glorious as you can imagine , might seem to signifie to this purpose . would dreadful loud voices proclaiming him to be of whose existence you doubt have serv'd the turn ? it is likely , if your fear would have permitted you to use your wit , you would have had some subtil inventions how by some odd rancounter of angry atoms , the air or clouds might become thus terribly vocal . and when you know already , that they do sometimes salute your ears with very loud sounds ( as when it thunders ) there is little doubt , but your great wit can devise a way , how possibly such sounds might become articulate . and for the sense and coherent import of what were spoken ; you that are so good at conjecturing how things might casually happen , would not be long in making a guess that might serve that turn also . except you were grown very dull and barren ; and that fancy that served you to imagine how the whole frame of the universe : and the rare structure of the bodies of animals , yea and even the reasonable soul it self might be all casual productions , cannot now devise how , by chance , a few words ( for you do not say you expect long orations ) might fall out to be sense , though there were no intelligent speaker . but would strange and wonderful effects that might surprise and amaze you do the business ? we may challenge you to try your faculty , and stretch it to the uttermost ; and then tell us , what imagination you have formed of any thing more strange and wonderful , than the already extant frame of nature in the whole , and the several parts of it . will he that hath a while considered the composition of the world ; the exact and orderly motions of the sun , moon , and stars ; the fabrick of his own body , and the powers of his soul , expect yet a wonder to prove to him there is a god ? but if that be the complexion of your minds , that it is not the greatness of any work , but the novelty and surprisingness of it , that will convince you ; it is not rational evidence you seek . nor is it your reason , but your idle curiosity you would have gratified ; which deserves no more satisfaction than that fond wish , that one might come from the dead to warn men on earth lest they should come into the place of torment . and if such means as these that have been mentioned should be thought necessary , i would ask , are they necessary to every individval person ? so as that no man shall be esteemed to have had sufficient means of conviction who hath not with his own eyes beheld some such glorious apparition ; or himself heard some such terrible voice , or been the immediate witness or subject of some prodigious wonderful work ? yea , or will tht once seeing , hearing , or feeling them suffice ? is it not necessary there should be a frequent repetition and renewal of these amazing things , lest the impression wearing off , there be a relapse , and a gradual sliding into an oblivion and unapprehensiveness of that beings existence , whereof they had , sometime received a conviction . now if such a continual iteration of these strange things were thought necessary , would they not hereby soon cease to be strange ? and then if their strangeness was necessary , by that very thing wherein their sufficiency for conviction is said to consist , they should become useless . or , if by their frequent variations ( which it is possible to suppose ) a perpetual amusement be still kept up in the minds of men : and they be always full of consternation and wonder . doth this temper so much befriend the exercise of reason ? or contribute to the sober consideration of things ? as if men could not be rational without being half mad . and , indeed , they might soon become altogether so , by being , but a while , beset with objects so full of terror , as are , by this supposition , made the necessary means to convince them of a deity . † and were this a fit means of ruling the world , of preserving order among mankind ? what business could then be followed ? who could intend the affairs of their callings ? who could either be capable of governing , or of being governed while all mens minds should be wholly taken up either in the amazed view or the suspenceful expectation of nought else but strange things ? to which purpose much hath been of late , with so excellent reason , discoursed by a worthy author , that it is needless here to say more . and the aspect and influence of this state of things would be most pernicious upon religion , that should be most served thereby . and which requires the greatest severity and most peaceful composure of mind to the due managing the exercises of it . how little would that contribute to pious and devout converses with god , that should certainly keep mens minds in a continual commotion and hurry ? this course , as our present condition is , what could it do but craze mens understandings , as a too bright and dazling light causeth blindness , or any over-excelling sensible object destroys the sense ; so that we should soon have cause to apply the arabian proverb , shut the windows that the house may be light . and might learn to put a sense , not intollerable , upon those passages of some mystical writers * that god is to be seen in a divine cloud or darkness , as one † ; and with closed eyes , as another * speaks ( though what was their very sense i will not pretend to tell . ) besides that , by this means , there would naturally ensue the continual excitation of so vexatious and enthralling passions , so servile and tormenting fears and amazements ; as could not but hold the souls of men under a constant and comfortless restraint , from any free and ingenuous access to god , or conversation with him . wherein the very life of religion consists . and then to what purpose doth the discovery and acknowledgment of the deity serve ? inasmuch as it is never to be thought that the existence of god is a thing to be known only that it may be known . but that the end it serves for is religion . a complacential and chearful adoration of him and application of our selves with at once both dutiful and pleasant affections towards him . that were a strange means of coming to know that he is , that should only tend to destroy or hinder the very end it self of that knowledge . wherefore all this being considered , it is likely it would not be insisted upon as necessary to our being perswaded of gods existence , that he should so multiply strange and astonishing things , as that every man might be a daily amazed beholder and witness of them . and if their frequency , and constant iteration be acknowledged not necessary , but shall indeed be judged wholly inconvenient , more rare discoveries of him in the very ways we have been speaking of have not been wanting . what would we think of such an appearance of god as that was upon mount sinai ? when he came down ( or caused a sensible glory to descend ) in the sight of all that great people ! wherein the several things concurred that were above-mentioned ! let us but suppose such an appearance in all the concurrent circumstances of it as that is said to have been . that is , we will suppose an equally great assembly or multitude of people is gathered together , and a solemn forewarning is given and proclaimed among them by appointed heraulds or officers of state , that , on such a prefixed day , now very nigh at hand , the divine majesty and glory ( even his glory set in majesty ) will visibly appear and shew it self to them . they are most severely enjoyned to prepare themselves and be in readiness against that day . great care is taken to sanctifie the people , and the place , bounds are set about the designed theatre of this great appearance . all are strictly required to observe their due and awful distances , and abstain from more audacious approaches and gazings ; lest that terrible glory break out upon them and they perish . an irreverent or disrespectful look , they are told , will be mortal to them , or a very touch of any part of this sacred inclosure . in the morning of the appointed day , there are thunders and lightnings , and a thick cloud upon the hallowed mount. the exceeding loud sound of trumpet proclaims the lords descent . he descends in fire , the flames whereof invelope the trembling mount ( now floored with a saphyr pavement clear as the body of heaven . ) and ascend into the middle region or ( as it is exprest ) into the midst or heart of the heavens . the voice of words ( a loud and dreadful voice ) audible to all that mighty assembly , in which were 600000 men ( probably more than a million of persons ) issues forth from amidst that terrible glory pronouncing to them , that i am jehovah thy god. — and thence proceeding to give them precepts , so plain and clear , so comprehensive and full , so unexceptionably just and righteous , so agreeable to the nature of man , and subservient to his good ; that nothing could be more worthy the great creator , or more aptly sutable to such a sort of creatures . it is very likely , indeed , that such a demonstration would leave no spectator in doubt concerning the existence of god ; and would puzzle the philosophy of the most sceptical atheist to give an account , otherwise , of the phaenomenon . and if such could devise to say any thing that should seem plausible to some very easie half-witted persons that were not present , they would have an hard task of it to quiet the minds of those that were ; or make them believe this was nothing else but some odd conjuncture of certain fiery atoms , that by some strange accident happened into this occursion and conflict with one another ; or some illusion of phansie , by which so great a multitude were all at once imposed upon . so as that they only seemed to themselves to hear and see what they heard and saw not . nor is it likely they would be very confident of the truth of their own conjecture , or be apt to venture much upon it themselves , having been the eye and ear-witnesses of these things . but is it necessary this course shall be taken to make the world know there is a god ? such an appearance indeed would more powerfully strike sense ; but unto sober and considerate reason were it a greater thing than the making such a world as this ? and the disposing this great variety of particular beings in it , into so exact and elegant an order ? and the sustaining and preserving it in the same state through so many ages ? let the vast and unknown extent of the whole , the admirable variety , the elegant shapes , the regular motions , the excellent faculties and powers of that unconceivable number of creatures contained in it , be considered . and is there any comparison between that temporary transient occasional , and this steady permanent and universal discovery of god ? nor ( supposing the truth of the history ) can it be thought the design of this appearance to these hebrews was to convince them of the existence of a deity to be worshipped ; when both they had so convincing evidence thereof many ways before ; and the other nations , that , which they left , and those whither they went , were not without their religion and worship , such as it was . but to engage them by so majestick a representation thereof , to a more exact observance of his will , now made known . though , had there been any doubt of the former ( as we can hardly suppose they could , before , have more doubted of the being of a god , than that there were men on earth ) this might collaterally and besides its chief intention , be a means to confirm them concerning that alse : but that it was necessary for that end , we have no pretence to imagine . the like may be said concerning other miracles heretofore wrought , that the intent of them was to justifie the divine authority of him who wrought them , to prove him sent by god , and so countenance the doctrine or message delivered by him . not that they tended ( otherwise than on the by ) to prove gods existence . much less was this so amazing an appearance needful or intended for that end , and least of all was it necessary , that this should be gods ordinary way of making it known to men that he doth exist : so as that for this purpose he should often repeat so terrible representations of himself . and how inconvenient it were to mortal men , as well as unnecessary , the astonishment wherewith it possessed that people is an evidence . and their passionate affrighted wish thereupon , let not god any more speak to us , lest we die . they apprehended it impossible for them to out-live such an other sight ! and if that so amazing an appearance of the divine majesty ( sometime afforded ) were not necessary , but some way , on the by , useful for the confirming that people in the perswasion of gods existence , why may it not be useful also for the same purpose even now to us ? is it that we think that can be less true now which was so gloriously evident to be true four thousand years ago ? or is it that we can dis-believe or doubt the truth of the history ? what should be the ground or pretence of doubt ? if it were a fiction , it is manifest it was feigned by some person that had the use of his understanding , and was not besides himself , as the coherence and contexture of parts doth plainly shew . but would any man not besides himself , designing to gain credit to a forged report of a matter of fact ever say there were 600000 persons present at the doing of it ? . would it not rather have been pretended done in a corner ? or is it imaginable it should never have met with contradiction ? that none of the pretended by-standers should disclaim the avouchment of it ? and say they knew of no such matter ? especially if it be considered that the laws said to be given at that time ; chiefly those which were reported to have been written in the two tables , were not so favourable to vicious inclinations , nor that people so strict and scrupulous observers of them . but that they would have been glad to have had any thing to pretend against the authority of the legislature , if the case could have admitted it . when they discovered , in that , and succeeding time , so violently prone , and unretractable a propension to idolatry and other wickednesses directly against the very letter of that law. how welcome and covetable a plea had it been , in their frequent and sometimes almost universal apostasies , could they have had such a thing to pretend that the law it self that curbed them was a cheat . but we always find , that though they laboured , in some of their degeneracies , and when they were lapsed into a more corrupted state , to render it more easie to themselves by favourable glosses and interpretations . yet , even in the most corrupt , they never went about to deny or implead its divine original ; whereof they were ever so religious asserters as no people under heaven could be more . and the awful apprehension whereof prevailed so far with them , as that care was taken ( as is notoriously known ) by those appointed to that charge that the very letters should be numbred of the sacred writings , lest there should happen any the minutest alteration in them . much more might be said if it were needful for the evincing the truth of this particular piece of history ; and its little to be doubted but any man who with sober and impartial reason considers the circumstances relating to it , the easily evidenceable antiquity of the records whereof this is a part . the certain nearness of the time of writing them to the time when this thing is said to have been done , the great reputation of the writer even among pagans , the great multitude of the alledged witnesses and spectacles , the no-contradiction ever heard of . the universal consent and suffrage of that nation through all times to this day , even when their practice hath been most contrary to the laws then given ; the securely confident and unsuspicious reference of later pieces of sacred scripture thereto ( even some parts of the new testament ) as a most known and undoubted thing . the long series and tract of time through which that people are said to have had extraordinary and sensible indications of the divine presence , ( which if it had been false could not in so long a time but have been evicted of falshood . ) their miraculous and wonderful eduction out of egypt not denied by any , and more obscurely acknowledged by some heathen writers , their conduct through the wilderness , and settlement in canaan ; their constitution and form of polity known for many ages to have been a theocracy ; their usual ways of consulting god upon all more important occasions . whosoever i say shall soberly consider these things ( and many more might easily occur to such as would think fit to let their thoughts dwell a while upon this subject ) will , not only , from some of them think it highly improbable , but , from others of them , plainly impossible that the history of this appearance should have been a contrived piece of falshood . yea , and though as was said , the view of such a thing with ones own eyes would make a more powerful impreson upon our phansie or imagination , yet if we speak of rational evidence ( which is quite another thing ) of the truth of a matter of fact that were of this astonishing nature , i should think it were much ( at least if i were credibly told that so many hundred thousand persons saw it at once , as if i had been the single unaccomcompanied spectator of it my self . not to say that it were apparently in some respect much greater ; could we but obtain of our selves to distinguish between the pleasing of our curiosity and the satisfying of our reason . so that , upon the whole , i see not why it may not be concluded , with the greatest confidence , that both the ( supposed ) existence of a deity is possible to be certainly known to men on earth , in some way that is sutable to their present state , that there are no means fitter to be ordinary than those we already have , and that more extraordinary additional confirmations are partly therefore not necessary , and partly not wanting . again it may be further demanded ( as that which may both immediately serve our main purpose , and may also shew the reasonableness of what was last said . is it sufficiently evident to such subjects of some great prince as live remote from the royal residence that there is such a one now ruling over them ? to say no , is to raze the foundation of civil government , and reduce it wholly to domestical , by such a ruler as may ever be in present view . which yet is , upon such terms , never possible to be preserved also . it is plain many do firmly enough believe that there is a king reigning over them ; who not only never saw the king , but never saw the splendor of his court , the pomp of his attendance , or it may be , never saw the man that had seen the king ? and is not all dutiful and loyal obedience wont to be challenged , and paid of such as well as his other subjects . or would it be thought a reasonable excuse of disloyalty , that any such persons should say they had never seen the king or his court ? or a reasonable demand , as the condition of required subjection , that the court be kept sometime in their village , that they might have the opportunity of beholding at least some of the insignia of regality , or more splendid appearances of that majesty which claims subjection from them ? much more would it be deemed unreasonable and insolent , that every subject should expect to see the face of the prince every day , otherwise they will not obey nor believe there is any such person . whereas it hath been judged rather more expedient and serviceable to the continuing the veneration of majesty ( and in a monarchy of no mean reputation for wisdom and greatness ) that the prince did very rarely offer himself to the view of the people . surely more ordinary and remote discoveries of an existing prince and ruler over them ( the effects of his power , and the influences of his government ) will be reckoned sufficient even as to many parts of his dominions , that , possibly through many succeeding generations never had other . and yet how unspeakably less sensible , less immediate , less constant , less necessary , less numerous are the effects and instances of regal humane power , and wisdom than of the divine ; which latter we behold which way soever we look , and feel in every thing we touch or have any sense of , and may reflect upon in our very senses themselves , and in all the parts and powers that belong to us . and so certainly that if we would allow our selves the liberty of serious thoughts , we might soon find it were utterly impossible such effects should ever have been without that only cause . that without its influence , it had never been possible , that we could hear , or see , or speak , or think , or live , or be any thing , nor that any other thing could ever have been , when as the effects that serve so justly to endear and recommend to us civil government ( as peace , safety , order , quiet possession of our rights ) we cannot but know are not inseparably and incommunicably appropriate or to be attributed to the person of this or that particular and mortal governour ; but may also proceed from another : yea and the same benefits may ( for some short time at least ) be continued without any such government at all . nor is this intended meerly as a rhetorical scheme of speech to beguile or amuse the unwary reader : but , without arrogating any thing , or attributing more to it , than that it is an ( altogether inartificial and very defective , but ) true and naked representation of the very case it self as it is . 't is professedly propounded as having somewhat solidly argumentative in it . that is that , ( whereas there is most confessedly sufficient yet ) there is unspeakably less evidence to most people in the world under civil government ; that there actually is such a government existent over them ; and that they are under obligation to be subject to it ; than there is of the existence of a deity , and the ( consequent ) reasonableness of religion . if therefore the ordinary effects and indications of the former , be sufficient , which have so contingent and uncertain a connexion with their causes ( while those which are more extraordinary are so exceeding rare with the most ) why shall not the more certain ordinary discoveries of the latter be judged sufficient , though the most have not the immediate notice of any such extraordinary appearances as those are which have been before mentioned ? moreover , i yet demand further , whether it may be thought possible for any one to have a full rational certainty that another person is a reasonable creature , and hath in him a rational soul , so as to judge he hath sufficient ground and obligation to converse with him , and carry towards him as a man ? without the supposition of this , the foundation of all humane society and civil conversation is taken away . and what evidence have we of it , whereunto that which we have of the being of god ( as the foundation of religious and godly conversation ) will not at least be found equivalent ? will we say that meer humane shape is enough to prove such a one a man ? a philosopher would deride us , as the stagyrites disciples are said to have done the platonick man. but we will not be so nice . we acknowledge it is , if no circumstances concurr ( as suddain appearing , vanishing , transformation or the like ) that plainly evince the contrary ; so far as to infer upon us an obligation , not to be rude , and uncivil ; that we use no violence , or carry our selves abusively towards one , that , only thus , appears an humane creature . yea , and to perform any duty of justice or charity towards him within our power , which we owe to a man as a man. as suppose we see him wronged , or in necessity , and can presently right , or relieve him ; though he do not , or cannot represent to us more of his case , than our own eyes inform us of . and should an act of murther be committed upon one whose true humanity was not otherwise evident , would he not be justly liable to the known and common punishment of that offence ? nor could he acquit himself of transgressing the laws of humanity , if he should only neglect any seasonable act of justice or mercy towards him , whereof he beholds the present occasion . but if any one were disposed to cavil or play the sophister ; how much more might be said , even by infinite degrees , to oppose this single evidence of any ones true humanity ; than ever was , or can be brought against the entire concurrent evidence we have of the existence of god. it is , here , most manifestly just and equal thus to state the case , and compare the whole evidence we have of the latter , with that one of the former ; inasmuch as that one alone , is apparently enough to oblige us to carry towards such a one as a man. and if that alone be sufficient to oblige us to acts of justice or charity towards man , he is strangely blind that cannot see infinitely more to oblige him to acts of piety towards god. but if we would take a nearer and more strict view of this parallel , we would state the general and more obvious aspect of this world , on the one hand , and the external aspect and shape of a man on the other ; and should then see the former doth evidence to us an in-dwelling deity , diffused through the whole , and actuating every part , with incomparably greater certainty , than the latter doth an in-dwelling reasonable soul. in which way we shall find , what will aptly serve our present purpose , though we are far from apprehending any such union of the blessed god with this world , as is between the soul and body of a man. it is manifestly possible , to our understandings , that there may be , and ( if any history or testimony of others be worthy to be believed ) certain to experience and sense , that there , often , hath been , the appearance of humane shape , and of agreeable actions , without a real man. but it is no way possible such a world as this should have ever been without god. that there is a world , proves that eternal being to exist whom we take to be god ; suppose we it as rude an heap as at first it was , or as we can suppose it ; as external appearance represents to us that creature which we take to be a man ; but that , as a certain infallible discovery , necessarily true . this , but as a probable and conjectural one , and ( though highly probable ) not impossible to be false . and if we will yet descend to a more particular enquiry into this matter , which way will we fully be ascertain'd that this supposed man is truly and really what he seems to be . this we know not how to go about without recollecting , what is the differencing notion we have of a man that he is ( viz. ) a reasonable living creature , or a reasonable soul inhabiting , and united with a body . and how do we think to descry that , here , which may answer this common notion we have of a man ? have we any way , besides that discovery , which the acts and effects of reason do make of a rational or intelligent being ? we will look more narrowly , i. e. unto somewhat else than his external appearance : and observe the actions that proceed from a more distinguishing principle in him ; that he reason's , discourse's , doth business , pursues designs ; in short he talks and acts as a reasonable creature . and hence we conclude him to be one , or to have a reasonable soul in him . and have we not the same way of procedure in the other case . our first view , or taking notice of a world , full of life and motion , assures us of an eternal active being , besides it ; which we take to be god , having now before our eyes a darker shadow of him ; only , as the external bulk of the humane body is only the shadow of a man. which , when we behold it stirring and moving , assures us there is somewhat besides that grosser bulk ( that of it self could not so move ) which we take to be the soul of a man. yet as a principle that can move the body makes not up the entire notion of this soul ; so an eternal active being , that moves the matter of the universe , makes not up the full notion of god. we are thus far sure in both cases , i. e. of some mover distinct from what is moved . but we are not yet sure ( by what we hitherto see ) what the one or the other is . but as , when we have , upon the first sight , thought it was a reasonable soul that was acting in the former : or a man ( if we will speak according to their sense , who make the soul the man ) in order to being sure ( as sure as the case can admit ) we have no other way , but to consider what belongs , more distinguishingly , to the notion of a man , or of a reasonable soul ; and observe how actions and effects , which we have opportunity to take notice of , do answer thereto , or serve to discover that . so when we would be sure , what that eternal active being is ( which that it is we are already sure , and ) which we have taken to be god , that i say we may be sure of that also , we have the same thing to do . that is to consider what more peculiarly belongs to the entire notion of god ( and would even in the judgment of opposers be acknowledged to belong to it ) and see whether his works more narrowly inspected do not bear as manifest correspondency to that notion of god , as the works and actions of a man do to the notion we have of him . and certainly , we cannot but find they do correspond as much . and that upon a serious and considerate view of the works and appearances of god in the world , having diligently observed , and pondered the vastness and beauty of this universe , the variety , the multitude , the order , the exquisite shapes , the numerous parts , the admirable and useful composure of particular creatures ; and , especially , the constitution and powers of the reasonable soul of man it self , we cannot , surely , if we be not under the possession of a very voluntary and obstinate blindness , and the power of a most vicious prejudice , but acknowledge the making sustaining and governing such a world is as god-like , as worthy of god , and as much becoming him , according to the notion that hath been assigned of him , as at least , the common actions of ordinary men are of a man ; or evidence the doer of them to be an humane creature . yea , and with this advantageous difference , that the actions of a man do evidence an humane creature more uncertainly , and so as it is possible the matter may be otherwise : but these works of god do with so plain and demonstrative evidence discover him the author of them , that it s altogether impossible they could ever otherwise have been done . now , therefore , if we have as clear evidence of a deity as we can have in a way not unsutable to the nature and present state of man , and we can have in a sutable way that which is sufficient . if we have clear and more certain evidence of gods government over the world , than most men have or can have of the existence of their secular rulers ; yea , more sure than that there are men on earth , and that thence ( as far as the existence of god will make towards it ) there is a less disputable ground for religious than for civil conversation , we may reckon our selves competently well ascertain'd , and have no longer reason to delay the dedication of a temple to him upon any pretence of doubt , whether we have an object of worship existing yea or no. wherefore we may also by the way take notice how impudent a thing is atheism , that by the same fulsom and poisonous breath , whereby it would blast religion , would despoil man of his reason and apprehensive power , even in reference to the most apprehensive thing , would blow away the rights of princes and all foundations of policy and government , and destroy all civil commerce and conversation out of the world , and yet blushes not at the attempt of so foul things . and here it may perhaps prove worth our while ( though it can be no pleasant contemplation ) to pause a little , and make some short reflections upon the atheistical temper and genius , so as therein to remark some few more obvious characters of atheism it self . and first such , as have not been themselves seized by the infatuation , cannot but judge it a most unreasonable thing , a perverse and cross-grain'd humour , that so odly writhes and warps the mind of a man , as that it never makes any effort , or offer at any thing against the deity , but it therein doth ( by a certain sort of serpentine involution and retortion ) seem to design a quarrel with it self : that is , with ( what one would think should be most intimate and natural to the mind of man ) his very reasoning power , and the operations thereof . so near indeeed was the ancient alliance between god and man ( his own son , his likeness , and living image ) and consequently between reason and religion ; that no man can ever be engaged in an opposition to god and his interest , but he must be equally so to himself and his own . and any one that takes notice how the business is carried by an atheist , must think in order to his becoming one , his first plot was upon himself . to assassine his own intellectual faculty by a sturdy resolution , and violent imposing on himself not to consider , or use his thoughts , at least with any indifferency , but with a treacherous pre-determination to the part resolved on beforehand . otherwise it is hard to be imagined , how it should ever have been possible , that so plain and evident proofs of a deity , as every where offer themselves unto observation ; even such as have been here proposed ( that do even lie open for the most part to common apprehension , and needed little search to find them out ; so that it was harder to determine what not to say than what to say ) could be over-look'd . for what could be more easie and obvious , than , taking notice , that there is somewhat in being , to conclude that somewhat must be of it self , from whence , whatever is not so , must have sprung . that since there is somewhat effected or made ( as is plain , in that some things are alterable , and daily altered which nothing can be that is of it self , and therefore a necessary being . ) those effects have then had an active being for their cause . that since these effects are , partly , such as bear the manifest characters of wisdom and design upon them ; and are partly , themselves , wise and designing ; therefore they must have had a wisely active and designing cause . so much would plainly conclude the sum of what we have been pleading for ; and what can be plainer or doth require a shorter turn of thoughts ? at this easie expence might any one that had a disposition to use his understanding to such a purpose , save himself from being an atheist . and where is the flaw ? what joynt is not firm and strong in this little frame of discourse ? which , yet , arrogates nothing to the contriver ; for there is nothing in it worthy to be called contrivance : but things do themselves lie thus . and what hath been further said concerning the perfection and oneness of this cause of all things ( though somewhat more remote from common apprehension ) is what is likely would appear plain and natural to such as would allow themselves the leasure to look more narrowly into such things . atheism , therefore , seems to import a direct and open hostility , against the most native genuine and facile dictates of common reason . and being so manifest an enemy to it , we cannot suppose it should be at all befriended by it . for that will be always true and constant to it self . whatsoever false shews of it a bad cause doth sometimes put on . that having yet somewhat a more creditable name , and being of a little more reputation in the world , than plain downright madness and folly . and it will appear how little it is befriended , by any thing that can justly , bear that name ; if we consider the pittiful shifts the atheist makes for his forlorn cause : and what infirm tottering supports , the whole frame of atheism rests upon . for what is there to be said for their hypothesis , or against the existence of god , and the duness of religion ? for there 's directly nothing at all . only a possibility is alledged , things might be as they are , though god did not exist . and if this were barely possible , how little doth that signifie ? where reason is not injuriously dealt with , it is permitted the liberty of ballancing things equally , and of considering which scale hath most weight . and is he not perfectly blind , that sees not what violence is done to free reason in this matter ? are there not thousands of things , not altogether impossible , which yet he would be concluded altogether out of his wits that should profess to be of the opinion they are or were actually so ? and as to the present case , how facile and unexceptionable , how plain and intelligible is the account that is given of the original of this world , and the things contained in it , by resolving all into a deity , the author and maker of them ? when as the wild , extravagant suppositions of atheists , if they were admitted possible , are the most unlikely that could be devised . so that , if there had been any to have laid wagers , when things were taking their beginning ; there is no body that would not have ventured thousands to one that no such frame of things ( no not so much as one single mouse or flea ) would ever have hit . and how desperate hazards the atheist runs upon this meer supposed possibility , it will be more in our way to take notice by and by . but besides ; that pretended possibility plainly appears none at all . it is impossible any thing should spring up of it self out of nothing . that any thing that is alterable should have been necessarily of it self , such as it now is . that what is of it self unactive should be the maker of other things . that the author of all the wisdom in the world should be himself unwise . these cannot but be judged most absolute impossibilities to such as do not violence to their own minds ; or with whom reason can be allow'd any the least exercise . wherefore the atheistical spirit is most grosly unreasonable in withholding assent , where the most ungainsayable reason plainly exacts it . and are not the atheists cavils as despicably silly against the deity , and ( consequently ) religion ? whosoever shall consider their exceptions against some things in the notion of god , eternity , infinity , &c. which themselves in the mean time are forced to place elsewhere , will he not see they talk idly ? and as for such other impeachments of his wisdom , justice , and goodness , as they take their ground for from the state of affairs , in some respects , in this present world ( many of which may be seen in lucretius , and answered by dr. more in his dialogues . ) how inconsiderable will they be , to any one that bethinks himself with how perfect and generous a liberty this world was made , by one that needed it not ; who had no design , nor could have inclination , to a fond self-indulgent glorying , and vaunting of his own work ; who did it with the greatest facility , and by an easie unexpensive vouchsafement of his good pleasure ; not with an operous curiosity , studious to approve it self to the peevish eye of every froward momus , or to the nauseous squeamish gust of every sensual epicure . and to such as shall not confine their mean thoughts to that very clod or ball of earth on which they live . which , as it is a very small part , may , for ought we know , but be the worst or most abject part of gods creation , which yet is full of his goodness , and hath most manifest prints of his other excellencies besides ; as hath been observed . or , that shall not look upon the present state of things as the eternal state , but upon this world only as an antichamber to another , which shall abide in most unexceptionable perfection for ever . how fond and idle , i say , will all such cavils appear to one that shall but thus use his thoughts , and not think himself bound to measure his conceptions of god , by the uncertain rash dictates of men born in the dark , and that talk at random : nor shall affix any thing to him which plain reason doth not dictate , or which he doth not manifestly assume or challenge to himself . but that because a straw lies in my way , i would attempt to overturn heaven and earth , what raging phrensie is this ? again it is a base abject temper , speaks a mind sunk and lost in carnality , and that having dethron'd and abjur'd reason , hath abandon'd it self to the hurry of vile appetite , and sold its liberty , and sovereignty , for the insipid gustless pleasures of sense : an unmanly thing . a degrading of ones self . for if there be no god , what am i ? a piece of moving thinking clay , whose ill compacted parts will shortly fly asunder , and leave no other remains of me , than what shall become the prey and the triumph of worms ! 't is a sad , mopish , disconsolate temper , cuts off , and quite banishes all manly rational joy . all that might spring from the contemplation of the divine excellencies and glory , shining in the works of his hands . atheism clothes the world in black , draws a dark and duskish cloud over all things . doth more to damp and stifle all relishes of intellectual pleasure , than it would of sensible , to extinguish the sun. what is this world ( if we should suppose it still to subsist ) without god ? how grateful an entertainment is it to a pious mind to behold his glory stampt on every creature sparkling in every providence ; and by a firm and rational faith to believe ( when we cannot see ) how all events are conspiring to bring about the most happy and blissful state of things ! the atheist may make the most of this world ; he knows no pleasure , but what can be drawn out of its dry breasts , or found in its cold embraces : which yields as little satisfaction , as he finds whose arms aiming to inclose a dear friend do only clasp a stiff and clammy carkass . how uncomfortable a thing is it to him , that having neither power nor wit to order things to his own advantage or content , but finds himself liable to continual disappointments , and the rencounter of many an unsuspected cross accident , hath none to repose on that is wiser and mightier than himself ? but when he finds he cannot command his own affairs , to have the settled apprehension of an almighty ruler that can with the greatest certainty do it for us , the best way ; and will , if we trust him : how satisfying and peaceful a repose doth this yield ! and how much the rather , inasmuch as that filial unsuspicious confidence and trust , which naturally tends to and begets that calm and quiet rest , is the very condition required on my part ; and that the chief thing i have to do , to have my affairs brought to a good pass , is to commit them to his management . and my only care to be careful in nothing . the atheist hath nothing to mitigate the greatness of this loss , but that he knows not what he loses , which is an allay that will serve but a little while . and when the most unsupportable pressing miseries befall him , he must in bitter agonies groan out his wretched soul , without hope ; and sooner die under his burthen , than say , where is god my maker ? at the best , he exchanges all the pleasure , and composure of mind , which certainly accompanies a dutiful son-like trust , submission and resignation of our selves , and all our concernments , to the disposal of fatherly wisdom and love , for a sour and sullen succumbency to an irresistable fate , or hard necessity , against which he sees it's vain to contend . so that at the best he only not rages , but tastes nothing of consolation ; whereof his spirit is as uncapable , as his desperate affairs are of redress . and if he have arrived to that measure of fortitude , as not to be much discomposed with the lighter crosses which he meets with in this short time of life , what a dreadful cross is it that he must die ! how dismal a thing is a certain never to be avoided death ! against which as atheism hath not , surely , the advantage of religion in giving protection : so it hath greatly the disadvantage , in affording no relief . what would the joy be worth in that hour , that arises from the hope of the glory to be revealed ? and is the want of that the total sum of the atheists misery at this hour ? what heart can conceive the horror of that one thought if darted in upon him at that time ( as 't is strange , and more sad , if it be not ) what becomes now of me , if there prove to be a god! where are my mighty demonstrations upon which one may venture ? and which may cut off all fear and danger of future calamity in this dark unknown state i am going into ? shall i be the next hour nothing or miserable ? or , if i had opportunity , shall i not have sufficient cause to proclaim ( as * once one of the same fraternity did , by way of warning , to a surviving companion ) — a great and a terrible god! a great and a terrible god! a great and a terrible god! i only add , 't is a most strangely mysterious and unaccountable temper . such as is hardly reducible to its proper causes . so that it would puzzle any mans enquiry to find out , or even give but probable conjectures how so odd and preternatural a disaffection as atheism should ever come to have place in an humane mind . it must be concluded a very complicated disease , and yet when our thoughts have fastned upon several things that have an aspect that way as none of them alone could infer it , so it is hard to imagine , how all of them , together , should ever come to deprave reasonable nature to such a degree . 't is , first , most astonishingly marvellous ( though it 's apparent this distemper hath its rise from an ill will ) that any man should so much as will , that which the atheist hath obtained of himself to believe , or affect to be what he is . the commonness of this vile disposition of will , doth but sorrily shift off the wonder , and only with those slight and trifling minds that have resigned the office of judging things to their ( more active ) senses , and have learned the easie way of waving all enquiries about common things , or resolving the account into this only , that they are to be seen every day . but if we allow'd our selves to consider this matter soberly , we would soon find that howsoever it most plainly appear a very common plague upon the spirits of men ( and universal till a cure be wrought ) to say by way of wish , no god , or i would there were none : yet by the good leave of them who would thus easily excuse the thing , the commonness of this horrid evil doth so little diminish , that it increases the wonder . things are more strange as their causes are more hardly assignable . what should the reason be , that a being of so incomparable excellency , so amiable and alluring glory , purity , love , and goodness is become undesirable and hateful to his own creatures ! that such creatures , his more immediate peculiar off-spring , stampt with his likeness , the so vivid resemblances of his own spiritual immortal nature , are become so wickedly unnatural towards their common and most indulgent parent ! what to wish him dead ! to envie life and being , to him from whom they have received their own ! 't is strange as it is without a cause . but they have offended him , are in a revolt , and sharply conscious of fearful demerits . and who would not wish to live ? and to escape so unsupportable revenge ? 't is still strange we would ever offend such a one ! wherein were his laws unequal ? his government grievous ? but since we have ; this only is pertinent to be said by them that have no hope of forgiveness , that are left to despair of reconciliation , why do we sort our selves with devils ? we profess not to be such . yea , but we have no hope to be forgiven the sin we do not leave , nor power to leave the sin which now we love . this , instead of lessening , makes the wonder a miracle ! o wretched forlorn creature ! wouldst thou have god out of being for this ? ( i speak to thee who dost not yet profess to believe there is no god , but dost only wish it . ) the sustainer of the world ! the common basis of all being ! dost thou know what thou sayest ? art thou not wishing thy self and all things into nothing ? this , rather than humble thy self , and beg forgiveness ? this ! rather than become , again , an holy , pure , obdeient creature , and again , blessed in him who first made thee so ! it can never cease , i say , to be a wonder , we never ought to cease wondering that ever this befel the nature of man , to be prone to wish such a thing that there were no god! but this is , 't is true , the too common case ; and if we will only have what is more a rarity go for a wonder ; how amazing then is it , that if any man would even never so fain ; he ever can make himself believe there is no god! and shape his horrid course according to that most horrid misbelief ! by what fatal train of causes is this ever brought to pass ! into what can we devise to resolve it ? why such as have arrived to this pitch are much addicted to the pleasing of their senses ; and this they make their business ; so as that , for a long time they have given themselves no leasure to mind objects of another nature ; especially that should any way tend to disturb them in their easie course : till they are ( gradually ) fallen into a forgetful sleep , and the images of things are worn out with them ; that had only more slightly touch'd their minds before . and being much used to go by the suggestions of sense , they believe not what they neither see nor feel . this is somewhat , but does not reach the mark ; for there are many very great sensualists ( as great as they at least ) who never arrive hither , but firmly avow it that they believe a deity , whatsoever mistaken notion they have of him ; whereupon they imagine to themselves impunity in their vicious course . but these , it may be said , have so disaccustomed themselves to the exercise of their reason , that they have no disposition to use their thoughts about any thing above the sphere of sense ; and have contracted so dull and sluggish a temper , that they are no fitter to mind or employ themselves in any speculations that tend to beget in them the knowledge of god , than any man is for discourse or business when he is fast asleep . so indeed in reason one would expect to find it , but the case is so much otherwise , when we consider particular instances , that we are the more perplex'd and intangled in this enquiry , by considering how agreeable it is that the matter should be thus , and observing that it proves oft-times not to be so : insomuch that reason and experience seem herein , not to agree , and hence we are put again upon new conjectures what the immediate cause of this strange malady should be . for did it proceed purely from a sluggish temper of mind , unapt to reasoning and discourse ; the more any were so , the more dispos'd they should be to atheism ; whereas , every one knows that , multitudes of persons of dull and slow minds to any thing of ratiocination would rather you should burn their houses , than tell them they did not believe in god ; and would presently tell you , it were pitty he should live , that should but intimate a doubt whether there were a god or no. yea , and many , somewhat more intelligent , yet in this matter , are shie of using their reason , and think it unsafe , if not profane , to go about to prove , that there is a god , lest they should move a doubt , or seem hereby to make a question of it . and , in the mean time , while they offer not at reasoning , they , more meanly , supply that want , after a sorry fashion , from their education , the tradition of their fore-fathers common example , and the universal profession and practice of some religion , round about them ; and it may be only take the matter for granted , because they never heard such a thing was ever doubted of , or called in question in all their lives . whereas , on the other hand , they who incline to atheism are , perhaps , some of them the greatest pretenders to reason . they rely little upon authority of former times and ages , upon vulgar principles and maxims , but are vogued great masters of reason , diligent searchers into the mysteries of nature , and can philosophize ( as sufficiently appears ) beyond all imagination . but 't is hoped it may be truly said for the vindication of philosophy , and them that profess it , that modern atheists have little of that to glory in , and that their chief endowments are only their skill to please their senses , and a faculty with a pittiful sort of drollery to tincture their cups , and add a grace to their ( otherwise ) dull and flat conversation . yet all this howsoever being considered , there is here but little advance made to the finding out whence atheism should proceed : for , that want of reason should be thought the cause , what hath been already said seems to forbid . that many ignorant persons seem possest with a great awe of a deity from which divers more knowing have delivered themselves . and yet neither doth the former signifie any thing ( in just interpretation ) to the disrepute of religion . for truth is not the less true , for that some hold it they know not how or why . nor doth the latter make to the reputation of atheism , inasmuch as men otherwise rational maysometimes learnedly dote . but it confirms us that atheism is a strange thing , when its extraction and pedigree are so hardly found out , and it seems to be directly of the lineage , neither of knowledge nor ignorance , neither sound reason nor perfect dotage . nor doth it at all urge to say , and why may we not as well stand wondering whence the apprehension of a god , and an addictedness to religion should come , when we find them peculiar , neither to the more knowing , nor the more ignorant . for they are apparently and congruously enough to be derived from somewhat common to them both . the impression of a deity universally put upon the minds of all men ( which atheists have made a shift to raze out or obliterate to that degree as to render it illegible ) and that cultivated by the exercise of reason , in some , and in others , less capable of that help , somewhat confirmed by education and the other accessaries mentioned above . therefore is this matter still most mysteriously intricate that there should be one temper and perswasion agreeing to two so vastly different sorts of persons , while yet we are to seek for a cause ( except what is most tremendous to think of ) from whence it should proceed , that is common to them both . and here is in short the sum of the wonder , that any , not appearing very grosly unreasonable in other matters , ( which cannot be deny'd even of some of the more sensual and lewder sort of atheists ) should , in so plain and important a case , be so , beyond all expression , absurd . that they , without scruple , are pleased to think like other men , in matters that concern and relate to common practice , and wherein they might more colourably and with less hazard , go out of the common road . and are here only , so dangerously and madly extravagant . theirs is therefore a particular madness , the dementia quoad hoc . so much the stranger thing , because they whom it possesses , do only in this one case put off themselves , and are like themselves , and other men in all things else . if they reckon'd it a glory to be singular they might ( as hath been plainly shewn ) more plausibly profess it as a principle , that they are not bound to believe the existence of any secular ruler ( and consequently not be subject to any ) longer than they see him , and so subvert all policy and government ; or pretend an exemption from all obligation to any act of justice , or to forbear the most injurious violence towards any man , because they are not infallibly certain any one they see is an humane wight , and so abjure all morality as they already have so great a part ; than offer with so fearful hazard to assault the deity ( of whose existence if they would but think a while , they might be most infallibly assured , or go about to subvert the foundations of religion . or , if they would get themselves glory by great adventures , or show themselves brave men , by expressing a fearless contempt of divine power , and justice . this fortitude is not humane . these are without the compass of its object . as inundations , earthquakes , &c. are said to be , unto which , that any one should fearlesly expose himself , can bring no profit to others , nor therefore glory to him . in all this harangue of discourse the design hath not been to fix upon any true cause of atheism , but to represent it a strange thing ; and an atheist a prodigy , a monster amongst mankind . a dreadful spectacle , forsaken of the common aids afforded to other men , hung up in chains , to warn others ; and let them see what an horrid creature , man may make himself by voluntary aversion from god that made him . in the mean time they upon whom this dreadful plague is not fallen , may plainly see before them , the object of that worship which is imported by a temple , an existing deity , a god to be worshipped . unto whom we shall yet see further reason to design , and consecrate a temple for that end ( and even our selves to become such ) when we have considered ( what comes next to be spoken of ) his conversableness with men . chap. vi. what is intended by gods conversableness with men , considered only as fundamental and presupposed to a temple . an account of the epicurean deity . it s existence impossible any way to be proved if it did exist . nor can be affirmed to any good intent . that such a being is not god. that the absolute perfection proved of god represents him a fit object of religion . from thence more particularly deduced to this purpose . his omnisciency , omnipotency , unlimited goodness , immensity . curcellaeus 's arguments again this last considered . nor is the thing here intended less necessary to a temple and religion , than what we have hitherto been discoursing of . for such a sort of deity as should shut up it self , and be reclus'd from all converse with men , would leave us as disfurnish'd of an object of religion , and would render a temple on earth as vain a thing , as if there were none at all . it were a being not to be worshipped , nor with any propriety , to be called god more ( in some respect less ) than an image or statue . we might , with as rational design , worship , for a god , what were scarce worthy to be called the shadow of a man , as dedicate temples to a wholly unconversable deity : that is , such a one as not only will not vouchsafe to converse with men ; but , that cannot admit it . or whose nature were altogether uncapable of such converse . for that measure and latitude of sense must be allowed unto the expression [ conversableness with men ] as that it signifie both capacity and propension to such converse . that god is both , by his nature , capable of it , and hath a gracious inclination of will thereunto . yea and we will add ( what is also not without the compass of our present theam , nor the import of this word whereby we generally express it ) that he is not only inclined to converse with men , but that he actually doth it . as we call him a conversable person that upon all befitting occasions doth freely converse with such as have any concern with him . it will indeed be necessary to distinguish gods converse with men , into , that which he hath in common with all men : so as to sustain them in their beings , and some way , influence their actions ( in which kind he is also conversant with all his creatures ) and that which he more peculiarly hath with good men . and , though the consideration of the latter of these will belong to the discourse concerning his temple it self , which he hath with and in them ; yet it is the former , only , we have now to consider , as presupposed thereto , and as the ground thereof . together with his gracious propension to the latter also . as the great apostle , in his discourse at athens , lays the same ground for acquaintance with god ( which he intimates should be set afoot and continued in another sort of temple than is made with hands ) that he hath given to all breath , and being , and all things , and that he is near and ready ( whence they should therefore seek him , if haply they might feel after him , and find him out ) in order to further converse . and here , our business will have the less in it of labour and difficulty ; for that we shall have little else to do , besides only the applying of principles already asserted ( or possibly the more express adding of some or other that were imply'd in what hath been said ) to this purpose . from which principles it will appear , that he not only can , but that ( in the former sense ) he doth converse with men , and is graciously inclin'd thereto ( in the latter . ) and yet because the former is more deeply fundamental , as whereon all depends , and that the act of it is not deny'd for any other reason than an imagined impossibility ; that is , 't is not said he doth not sustain and govern the world , upon any other pretence , but that he cannot ( as being inconsistent with his nature and felicity , ) this we shall therefore more directly apply our selves to evince , that his nature doth not disallow it , but necessarily includes an aptitude thereto . nor yet though it may be a less laborious work than the former that we have dispatcht , is it altogether needless to deal somewhat more expresly in this matter . inasmuch as what opposition hath been made to religion in the world hath for the most part been more expresly directed against this ground of it . i say more expresly ; for indeed by plain and manifest consequence it impugns that also of gods existence : that is through this , it strikes at the other . for surely ( howsoever any may arbitrarily , and with what impropriety and latitude of speech they please , bestow titles and elogies here or there ) that being is not god , that cannot converse with men ; supposing them such as what purely and peculiarly belongs to the nature of man would bespeak them . so that they who have imagined such a being , and been pleased to call it god , have at once said and unsaid the same thing . that deity was but a creature , and that , only , of their own fancy ; and they have by the same breath blown up and blasted their own bubble , made it seem something , and signifie nothing . have courted it into being , and rioted it again quite out of it . in their conceit created it a god , in their practice a meer nullity . and it equally serv'd their turn , and as much favoured the design of being wicked , to acknowledge only a god they could imagine and dis-imagine at their own pleasure ; as to have acknowledged none at all . it could do no prejudice to their affairs to admit of this fictitious deity that they could make be what , or where they pleased . that should affect ease and pleasure , and ( lest his pleasures and theirs should interfere ) that they could confine to remote territories , and oblige to keep at an obedient and untroublesome distance . nor , though no imagination could be more madly extravagant , than that of a god no way concerned in the forming and governing of the world ; and , notwithstanding whom men might take their liberty to do what they listed ; yet , as hath been observed long ago , that no opinion was ever so monstrously absurd , as not to be owned by some of the philosophers ) hath not this wanted patronage , and even among them who have obtained to be esteemed ( not to say idoliz'd ) under that name . which would be seen if it were worth the while to trouble the reader with an account of the epicurean deity . as it can only be with this design , that the representation may render it ( as it cannot but do ) ridiculous , to sober men ; and discover to the rest the vanity of their groundless , and self-contradicting hope ( still too much fostered in the breasts of not a few ) who promise themselves impunity in the most licentious course of wickedness , upon the security only of this their own idle dream . that is , that if there be a god ( which they reckon it not so plausible flatly to deny ) he is a being of either so dull and phlegmatick a temper that he cannot be concerned in the actions and affairs of men , or so soft and easie that he will not . but , because his good will alone was not so safely to be rely'd on , it was thought the securer way not to let it be in his power , to intermeddle with their concernments . and therefore being to frame their own god to their own turn . thus the matter was , of old , contriv'd . first , great care was taken that he be set at a distance remote enough ; that he be complemented out of this world , as a place too mean for his reception , and unworthy such a presence . they being indeed unconcerned where he had his residence . so it were not too near them . so that a confinement of him somewhere was thought altogether necessary . secondly , and then , with the same pretence of great observance and respect , it is judg'd too great a trouble to him , and inconsistent with the felicity of his nature and being , that he should have given himself any diversion or disturbance , by making the world . from the care and labour whereof he is with all ceremony to be excused . it being too painful and laborious an undertaking for an immortal and an happy being . besides that he was altogether destitute of instruments , and utensils requisite to so great a performance . whence also , thirdly , he was with the same reason to be excused of all the care and incumbrance of government ( as indeed , what right or pretence could he have to the government of a world that chose him not , which is not his inheritance , and which he never made ? ) but all is very plausibly shadowed over with a great appearance of reverence and veneration , with magnificent elogies of his never interrupted felicity . whence also it is made a very great crime not to free even the divine nature it self , from business . though yet the true ground and root of this epicurean faith doth , sometime more apparently discover it self ; even an impatiency of the divine government , and a regret of that irksom bondage which the acknowledgment of a deity that were to be feared by men would infer upon them . and therefore fourthly , he is further expresly asserted to be such as need not be feared ; as cares not to be worshipped , as with whom neither anger nor favour hath any place . so that nothing more of duty is owing to him than a certain kind of arbitrary veneration , which we give to any thing , or person that we apprehend to excel us , and to be in some respect better than our selves . an observance meerly upon courtesie . but obedience and subjection to his government , fear of his displeasure , expectation of his favour and benefits have no place left them . we are not obliged to worship him as one with whom we have any concern , and do owe him no more homage than to the great mogul , or the cham of tartary , and indeed are less liable to his severity , or capable of his favours than theirs ; for of theirs we are in some remote possibility , of his in none at all . in one word , all converse between him and man on his part by providence , and on ours by religion , is quite cut off . which evidently appears ( from what hath been already collected out of his own words and theirs who pretended to speak that so adored authors mind and sense ) to be the scope and sum of the epicurean doctrine in this matter , and was indeed observed to be so long ago ; by one that we may suppose to have had better opportunity and advantages to know it , than we : who discoursing that a man cannot live pleasantly , according to the principles of epicurus . and that according to his doctrine beasts are more happy than men ; plainly gives this reason why he says so , viz. that the epicureans took away providence . and that the design of their discoursing concerning god was that we might not fear him . unto which purpose also much more may be seen in the same author elsewhere , when he more directly pleads ( among divers more philosophical subjects ) on behalf of religion against the epicurean doctrine which he saith they leave to us in word and shew , but , by their principles , take away in deed , as they do na-nature , and the soul , &c. it is then out of question that the doctrine of epicurus utterly takes away all intercourse between god and man. which yet were little worth our notice or consideration : nor would it answer any valuable end or purpose to revive the mention of such horrid opinions , or tell the world what such a one said or thought two thousand years ago . if their grave had been faithful to its trust and had retain'd their filthy poisonous savour within its own unhallowed cell . but since ( against what were so much to have been desired , that their womb might have been their grave ) their grave becomes their womb , where they are conceived and formed anew , and whence by a second birth they spring forth afresh to the great annoyance of the world , the debauching and endangering of mankind . and that it is necessary some remedy be endeavoured of so mortal an evil , it was also convenient to run it up to its original . and contend against it as in its primitive state and vigour . wherefore this being a true ( though it be a very short ) account of the epicurean god ; resulting all into this shorter sum , that he is altogether unconversable with men ( and such therefore as cannot inhabit their temple , and for whom they can have no obligation or rational design to provide any ) it will be requisite in reference hereto , and sutable to our present scope and purpose , severally to evince these things . 1. that the existence of such a being as this were impossible ever to be proved unto men , if it did exist . 2. that , being supposed , without any good ground ; 't is equally unimaginable that the supposition of it ean intend any valuable or good end . 3. that this supposed being cannot be god , and is most abusively so called ; as hereby , the true god , the cause and author of all things is intended to be excluded . 4. that it belongs to , and may be deduced from the true notion of god , which hath been given ( and proved by parts of a really existent being ) that he is such as can converse with men . for the first , that there is no way to prove the existence of such a being , is evident . for what ways of proving it can be thought of , which the supposition it self doth not forbid , and reject ? is it to be proved by revelation ? but that supposes converse with men , and destroys what it should prove , that such a being , having no converse with men doth exist . and where is that revelation ? is it written or unwritten ? or who are its vouchers ? upon what authority doth it rest ? who was appointed to inform the world in this matter ? was epicurus himself the common oracle ? why did he never tell men so ? did he ever pretend to have seen any of these his vogued gods ? no , they are confessed not to be liable to our sense any more than the inane it self . and what miracles did he ever work to confirm the truth of his doctrine in this matter ? which sure was reasonably to be expected from one who would gain credit to dictates so contrary to the common sentiments of the rest of mankind ; and that were not to be proved any other way . and what other way can be devised ? can it admit of rational demonstration ? what shall be the medium ? shall it be from the cause ? but what cause can ( or ever did ) he or his followers assign of god ? or from effects ? and what shall they be ? when the matter of the whole universe is supposed ever to have been of it self , and the particular frame of every thing made thereof to have resulted only of the casual coalition of the parts of that matter ? and no real being is supposed besides ? or shall it be that their idea which they have of god includes existence as so belonging to him that he cannot but exist . but by what right do they affix such an idea to their petite and fictitious deities ? how will they prove their idea true ? or are we bound to to take their words for it ? yea it is easily proved false and repugnant to it self , while they would have that to be necessarily existent ( as they must if they will have it existent at all ) unto which in the mean time they deny the other perfections which necessary existence hath been proved to include . but how vain and idle trifling is it , arbitrarily , and by a random fancy to imagine any thing what we please , and attributing of our own special grace and favour necessary existence to it , thence to conclude that it doth exist , only because we have been pleased to make that belong to the notion of it ? what so odd and uncouth composition can we form any conception of which we may not make exist at this rate ? but the notion of god is not arbitrary , but is natural , proleptical , and common to men , imprest upon the minds of all : whence they say it ought not to be drawn into controversie . what ? the epicurean notion of him ? we shall enquire further into that anon . and in the mean time , need not doubt to say , any man might , with as good pretence , imagine the ridiculous sort of gods described in cicero's ironical supposition , and affirm them to exist as they those they have thought fit to feign , and would impose upon the belief of men . and when they have fancied these to exist , is not that a mighty proof that they indeed do so ? but that , which for the present we alledge , is , that , supposing their notion were never so absolutely universal and agreeing with the common sentiments of all other men , they have , yet , precluded themselves of any right to argue , from its commonness , to the existence of the thing it self . nor can they , upon their principles , form an argument thence , that shall conclude or signifie any thing to this purpose . none can be drawn hence , that will conclude immediately , and , it self , reach the mark ; without the addition of some further thing , which so ill sorts with the rest of their doctrine that it would subvert the whole frame . that is , it follows not , that because men generally hold that there is a god , that therefore there is one , otherwise than as that consequence can be justified by this plain and irrefragable proof . that no reason can be devised of so general an agreement , or of that so common an impression upon the minds of men , but this only ; that it must have proceeded from one common cause , viz. god himself ; who having made man , so prime a part of his creation , hath stampt with his own signature this nobler piece of his workmanship ; and purposely made and fram'd him to the acknowledgment and adoration of his maker . but how shall they argue so , who while they acknowledge a god , deny man to be his creature ? and will have him and all things be by chance , or without dependence on any maker ? what can an impression infer to this purpose that comes no one can tell whence or how ? but is plainly denied to be from him , whose being they would argue from it ? the observation of so common an apprehension in the minds of men , might ( upon their supposition ) beget much wonder , but no knowledge ; and may perplex men much , how such a thing should come to pass , without making them any thing the wiser , and would infer astonishment sooner than a good conclusion : or than it would solidly prove any important truth . and do they think they have salved the business , and given us a satisfying account of this matter , by telling us , this impression is from nature ( as they speak . ) it were to be wish'd some of them had told us , or could yet tell us , what they meant by nature . is it any intelligent principle ? or was it guided by any such ? if yea , whence came this impression , but from god himself ? for surely an intelligent being , that could have this universal influence upon the minds of all men , is much liker to be god than the imaginary entities they talk of , that are bodies and no bodies , have bloud and no bloud , members and no members , are some where , and no where ; or if they be any where , are confined to some certain places remote enough from our world ; with the affairs whereof , or any other , they cannot any way concern themselves without quite undoing and spoiling their felicity . if they say no , and that nature which put this stamp upon the minds of men , is an utterly unintelligent thing , nor was ever governed by any thing wiser than it self . strange ! that blind and undesigning nature , should , without being prompted , become thus ignorantly officious to these idle voluptuary godlings ; and should so effectually take course they might be known to the world , who no way ever obliged it ; nor were ever like to do ! but to regress a little , fain i would know what is this thing they call nature ? is it any thing else than the course and inclination of conspiring atoms , which singly are not pretended to bear any such impression ; but as they luckily club and hit together in the composition of an humane soul ; by the meerest and strangest chance that ever hapned ? but would we ever regard what they say whom we believe to speak by chance ? were it to be supposed that characters and words serving to make up some proposition or other , were by some strange agitation of wind and waves imprest and figured on the sand ; would we if we really believed the matter came to pass only by such an odd casualty ; think that proposition any whit the truer for being there , or take this for a demonstration of its truth , any more than if we had seen it in a ballad ? because men have casually come to think so , therefore there are such beings ( to be called gods ) between whom , and them , there never was , or shall be any intercourse or mutual concern . it follows as well as that because the staff stands in the corner , the morrow will be a rainy day . the dictates of nature are indeed most regardable things , taken as expressions of his mind , or emanations from him who is the author and god of nature . but abstracted from him , they are and signifie as much as a beam cut off from the body of the sun. or a person that pretends himself an ambassadour without credentials . indeed ( as is imported in the words noted from that grave pagan a little before ) the principles of these men destroy quite nature it self as well as every thing of religion . and leave us the names and shew of them , but take away the things themselves . in sum , though there be no such impression upon the minds of men as that which they talk of ; yet if there were , no such thing can be inferr'd from it , as they would infer . their principles taking away all connexion between the argument and what they would argue by it . 2. we have also too much reason to add , that as the supposition of such a being or sort of beings can have no sufficient ground ; so it is equally unconceivable that it can be intended for any good end . not that we think the last assertion a sufficient sole proof of this . for we easily acknowledge that it is possible enough men may harmlesly and with innocent intentions attempt the building very weighty and important truths upon weak and insufficient foundations . hoping they have offered that as a support unto truth which proves only an useless cumber . nor were it just to impute treachery where there is ground for the more charitable censure that the misadventure proceeded only from want of judgment and shortness of discourse . but it is neither needful , nor seemly , the charity which can willingly wink , in some cases , should therefore be quite blind . or that no difference should be made of well-meant mistakes , and mischief thinly hid , and covered over with specious pretences . and let it be soberly considered , what can the design be , after the cashiering of all solid grounds for the proving of a deity , at length to acknowledge it upon none at all ? as if their acknowledgment must oweit self , not to their reason , but their courtesie . and when they have done what they can , to make the rest of men believe they have no need to own any god at all , and they can tell how all that concerns the making and governing the world , may well enough be dispatcht without any . yet at last they will be so generous as to be content there shall be one however . what , i say , can the design of this be , that they who have contended with all imaginable obstinacy against the most plain and convincing evidences , that do even defie cavil ; have quite fought themselves blind , and lost their eyes in the encounter : so that they are ready to swear the sun is a cold of dirt , and noon-day light is to them the very blackness of darkness . they cannot see a deity incircling them with the brightest beams and shining upon them with the most conspicuous glory , through every thing that occurs , and all things that encompass them on every side . and yet when all is done , and their thunder-struck eyes make them fancy they have put out the sun , they have won the day , have cleared the field , and are absolute victors ; they have vanquished the whole power of their most dreaded enemy , the light that reveals god in his works . after all this without any inducement at all , and having triumpht over every thing that look'd like an argument to prove it . they vouchsafe to say however of their own accord there is a god. surely if this have any design at all , it must be a very bad one . and see whither it tends . they have now a god of their own making . and all the being he hath depends upon their grace and favour . they are not his creatures , but he is theirs . a precarious deity , that shall be as long , and what , and where they please to have him . and if he displease them , they can think him back into nothing . here seems the depth of the design . for see with what cautions and limitations they admit him into being . there shall be a god provided he be not meddlesome , nor concern himself in their affairs , to the crossing of any inclinations or humours which they are pleased shall command and govern their lives . being conscious that if they admit of any at all , that shall have to do with their concernments , he cannot but be such as the ways they resolve on will displease . their very shame will not permit them to call that god , which if he take any cognisance at all of their course will dislike it . and herein that they may be the more secure , they judge it the most prudent course not to allow him any part or interest in the affairs of the world at all . yet all this while they court him at a great rate , and all religion is taken away , under pretence of great piety : worship they believe he cares not for , because he is full and needs nothing . in this world he must not be , for it is a place unworthy of him . he must have had no hand in framing . nor can they think it fit he should have any in the government of it . for it would be a great disturbance to him , and interrupt his pleasures . the same thing as if certain licentious courtiers impatient of being governed should address themselves to their prince in such a form of speech , that it is beneath him to receive any homage from them , it would too much debase majesty , that his dominions afford no place fit for his residence ; and therefore it would be convenient for him to betake himself into some other country that hath better air and accommodation for delight . that diadems and scepters are burdensome things . which therefore if he will quit to them , he may wholly give up himself to ease and pleasure . yea and whatsoever would any way tend to evince his necessary existence , is with the same courtship laid aside ( although if he do not exist necessarily and of himself , he cannot have any existence at all : for as they do not allow him to be the cause of any thing , so they assign nothing to be the cause of him ) that is , with pretence there is no need it should be demonstrated , because all men believe it without a reason ; nature having imprest this belief upon the minds of all ; or ( which is all one ) they having agreed to believe it because they believe it . but though they have no reason to believe a deity , they have a very good one why they would seem to do so , that they may expiate with the people their irreligion by a collusive pretending against atheism . and because they think it less plausible plainly to deny there is a god , they therefore grant one to please the vulgar , yet take care it shall be one as good as none , lest otherwise they should displease themselves . and so their credit and their liberty are both cared for together . but this covering is too short , and the art by which they would fit it to their design , when it should cheat others , deceives themselves . for it is most evident . 3. that the being with the pretended belief whereof they would mock the world is no god ; and that consequently , while they would seem to acknowledge a deity they really acknowledge none at all . our contest hath not all this while been a strife about words ; or concerning the name , but the thing it self . and not whether there be such a thing in being to which that name may with whatsoever impropriety be given , but whether there be such a being as whereto it properly belongs . supposing and taking for granted , as a matter out of question , that ( even in their own sense ) if such a being , as we have described do exist ; it is most properly god. and that they will not go about to call it , by another name . or that they will not pretend this name agrees to any other thing so fitly as to him . and because we have already proved this being doth exist ; and that there can be but one such , it plainly follows theirs is in propriety of speech ( even though he did exist ) no god. and that , much less , should he appropriate the name , and exclude the only true god. for since the high and dignifying elogies which they are wont to bestow upon their feigned . deity do plainly shew they would have it thought they esteem him the most excellent of all existent beings ; if we have proved a really existent being to be more excellent than he , it is evident even upon their own grounds that this is god. hither the deity must be deferr'd . and theirs must yield , and give out . inasmuch as we cannot suppose them so void of common sense as to say the less excellent being is god ; and the more excellent is no god. but if they should be so , whereas the controversie is not about the name , we have our main purpose in having proved there is , a being actually existent that hath all the real excellencies which they ascribe to their deities , and infinitely more . and as concerning the name , who made them dictators to all the world ? and the sole judges of the propriety of words ? or with what right or pretence will they assume so much to themselves ? so as against the rest of the world to name that god , from which they cut off the principal perfections wont to be signified by that name ? and if we speak of such perfections as tend to infer and establish religion and providence . who but themselves did ever call that god , in the eminent sense that they supposed could not hear prayers , and thereupon dispense favours , relieve the afficted , supply the indigent , and receive sutable acknowledgments ? they indeed ( saith a famed writer of roman history ) that exercise themselves in the atheistical sorts of philosophy ( if we may call that philosophy ) as they are wont to jeer at all appearances of the gods , whether among the greeks or the barbarians will make themselves matter of laughter of our histories , not thinking that any god takes care of any man. — let the story he there tells shift for it self , in the mean time it appears they escap'd not the infamy of atheists , who ( what ever deities they might imagine besides ) did deny gods presence and regard to men . which sort of persons he elsewhere often animadverts upon . but do we need to insist that all the rest of the world acknowledged no gods , whom they did not also worship ? what meant their temples , and altars , their prayers and sacrifices ? or did they take him for god , whom they believed to take no care of them , or from whom they expected no advantage ? even the barbarous scythians themselves understood it most inseparably to belong to a deity to be beneficent when they upbraidingly tell alexander , that if he were a god ( as they it seems had heard he vogued himself ) he should bestow benefits upon men , and not take from them what was their own . and by the way it is observable how contradictious and repugnant , the epicurean sentiments are , in this , even to themselves : that speaking of friendship ( of which they say many generous and brave things ) they ( gallantly ) profess ( as plutarch testifies of them ) that it is a more pleasant thing to benefit others than to receive benefits ones self . they yet while they seem so greatly concern'd that their gods be every way most perfectly happy deny to them this highest and most excellent part of felicity . that a virtuous man may a great deal more benefit the world , than they ; and , consequently , have more pure and lively relishes of a genuine and refined pleasure . upon the whole , it is manifest they so maim the notion of god , as to make it quite another thing . and if they think to wipe off any thing of the foul and odious blot wherewith their avow'd irreligion hath stain'd their name and memory , by the acknowledgment of such a god : they effect the like thing by it , and gain as much to the reputation of their piety , as he should , of his loyalty , who being accus'd of treason against his prince , shall think to vindicate himself , by professing solemnly to own the king. provided you only mean by it the king of clubs ; or any such painted one the pack affords . but here it may be demanded , is every misapprehension of god to be understood as a denial of his being ? if so , whom can we undertake to assoil of atheism ? or who can certainly acquit himself ? for how impossible is it to be sure we have no untrue conception of a being so infinitely , by our own confession , above all our thoughts ? or how is it to be avoided , in somewhat or other to think amiss of so unknown and incomprehensibly excellent a being ? either by detracting somewhat that belongs to it , or attributing somewhat that belongs not ? and since many , we are sure , have thought and spoken unworthily of god , besides epicureans , are all these to go into the account of atheists ? or whereas it is commonly wont to be said , whatsoever is in god , is god : how can they who deny any thing of him , which is really in him be excused of denying his whole being ? or where will we fix the bounds of our censure ? many things should be said ( if we will speak at all ) to so manifold an enquiry . but it belongs not to the design of this discourse to examine and discuss all mens sentiments of god , that have been exposed to the view of the world ; or arbitrate among the dissenting parties . much less to explain or abet every school-maxim that hath reference to this theme . the authors or lovers whereof will be sufficiently prompted by their own genius to do , at least as much as can be requisite herein . but whatever the real sameness is supposed to be , of the things attributed to god , it is acknowledged we cannot but conceive of them as divers . and so , that our conception of any one is not adequate to the entire object ( which is confessed incomprehensible . ) yet any one attribute gives a true notion of the object so far as it reaches , though not a full . as i may be said truly to see a man , when i only see his face , and view not every part and limb ; or to know him , while yet i have not had opportunity to discern every quality in his temper , and what his dispositions and inclinations in all respects are . moreover it 's one thing to deny any divine perfection , another only not to know it . and such meer nescience is so far from being guilty of the horrid crime of atheism , that it 's not so much as culpable further than as it is obstinately persisted in against sufficient evidence : for we are not obliged to know every thing , but what is to us knowable , and what we are concerned to know . again ( and which is most considerable to our purpose ) we are not concerned to know what god is in himself , otherwise than as we may thereby know what he is in relation to us , viz. as he is the author of our beings , the governour of our lives and actions , and thereupon the object of our religion . for a religious respect unto him is the very end of that knowledge . now , if any other than that sort of persons we oppose have taken up apprehensions of him , not so sutable to that end ; it were to be wisht they saw it , and would unthink all those thoughts ? but surely , they who most professedly contend against the very notions themselves which directly influence all our practice toward god , so considered , would suggest such as are wholly inconsistent therewith , who oppose the knowledge of god to the end of that knowledge ; and do not meerly mistake the way to that end , while they are aiming at it , but most avowedly resist and disclaim the end it self ; are to be distinguished from them who professedly intend that same end , only see not wherein their misapprehensions are prejudicial and repugnant to it : otherwise are ready to reject them . and the former are therefore most justly to be singled out and designed the objects of our directest opposition . nor are they so fitly to be opposed under any other notion as that of atheists . for since our knowledge of god ought chiefly to respect him in that forementioned relative consideration , and the enquiry what is god ? signifies , as it concerns us , what is the object of religion ? they denying any such thing , deny there is a god. nor do they deny him in that relative consideration only ; but ( as every relation is founded in somewhat that is absolute ) the very reason of their denying him , so , is that they deny in him those absolute and positive perfections that render him such , as certain of those do that have been proved to belong to him . which is that we have next to consider , viz. 4. that it may evidently be deduced from what hath been said , tending to prove those things of god which are included in the notion of him , and from that notion it self , that he is such as can converse with men . that is , having proved [ that there is an eternal self-subsisting independent necessary being of so great activity , life , power , wisdom , and goodness as to have been the maker of this world ] and by this medium [ that we see this world is in being , which otherwise could never have been , much less such as we see it is . ] it plainly follows that this great creator can have influence upon the creatures he hath made in a way sutable to their natures . it follows i say from the same medium [ the present visible existence of this world which could not otherwise be now in being ] that he can thus have influence upon his creatures : for it is hence manifest that he doth ; they depend on him ; and are sustained by him : nor could more subsist by themselves than they could make themselves , or of themselves have sprung out of nothing . and if it were possible they could , being raised up into being , continue in being of themselves : yet since our present question is not concerning what they need , but what god can do . and our adversaries in the present cause , do not ( as hath been noted ) upon any other pretence deny that he doth concern himself in the affairs of the universe , but that he cannot , ( that is , that it consists not with his felicity , and he cannot , not be happy . ) is it not plain that he can with the same facility , continue the influence which he at first gave forth ? and with as little prejudice to his felicity ? for if it be necessary to him to be happy , or impossible not to be so ; he must be ever so . his happiness was not capable of being discontinued so long as while he made the world , setled the several orders and kinds , and formed the first individuals of every kind of creatures . therefore having done this , and without diminution to his happiness , was it a more toilsome and less tollerable labour to keep things as they were , than to make them so ? if it was ( which no man that understands common sense would say ) surely that blind thing which they more blindly call nature ( not understanding or being able to tell what they mean by it ) and would have be the only cause of all things , acting at first to the uttermost , and having no way to recruit its vigour and reinforce it self , its labour and business being so much increased , had jaded and grown weary ; had given out , and patiently suffered all things to dissolve and relapse into the old chaos long ago . but if the labour was not greater to continue things in the state wherein they were made than to make them , surely a wise intelligent deity , which we have proved made them , could as well sustain them being made ; as their brutal and ( as unintelligible as ) unintelligent nature do both . so much then of intercourse , god could have with his creatures as his continual communication of his influence to be received by them amounts to . and then , man , not being excluded their number , must share in this possible priviledge according to the capacity of his nature . and inasmuch as we have also proved ( more particularly ) concerning man , that he immediately owes the peculiar excellencies of his intelligent nature , as it 's such to god only . it is apparently consequent , that having formed this his more excellent creature according to his own more express likeness , stampt it with the glorious characters of his living image , given it a nature sutable to his own , and thereby made it capable of rational and intelligent converse with him . he hath it ever in his power to maintain a continual converse with this creature , by agreeable communications . by letting in upon it the vital beams and influences of his own light and love , and receiving back the return of its grateful acknowledgements and praises . wherein its manifest he should do no greater thing than he hath done . for who fees not that it is a matter of no greater difficulto converse with , than to make a reasonable creature ? or who would not be ashamed to deny that he who hath been the only author of the soul of man , and of the excellent powers and faculties belonging to it , can more easily sustain what he hath made ? and converse with that his creature sutably to the way wherein he hath made it capable of his converse ? whereto , the consideration being added of his gracious nature ( manifested in this creation it self ) it is further evident , that he is ( as things are now ordered whereof more hereafter ) not only able , but apt and ready to converse with men in such a way as shall tend to the improving of their being unto that blessedness whereof he hath made them naturally capable . if their own voluntary alienation and aversion to him ( yet not overcome ) do not obstruct the way of that intercourse . and even this were sufficient to give foundation to a temple , and both afford encouragement and infer an obligation to religion ; although no other perfection had been or could be demonstrated of the divine being , than what is immediately to be collected from his works , and the things whereof he hath been the sole and most arbitrary author . for what if no more were possible to be proved , have we not , even by thus much , a representation of an object sufficiently worthy of our honiage and adoration ? he that could make and sustain such a world as this , how unexpressibly doth he surpass in greatness the most excellent of all mortal creatures ! to some or other , of whom , upon some ( meerly accidental ) dignifying circumstances , we justly esteem our selves to owe a dutiful observance and subjection . if he did not comprehend within his own being simply all perfection : if there were many gods , and worlds besides ; and he only the creator and absolute lord of our vortex , were not that enough to entitle him to all the obedience and service we could give him ? and enable him sufficiently to reward it ? and render his presence and cherishing influences ( which he could every where diffuse within this circle and limited portion of the universe ) even infinitely covetable and desirable to us ? yea , if he were only the entire author of our own particular being , how much more is that then the partial subordinate interest of an humane parent ? to whom ( as even an epicurean would confess ) nature it self urges and exacts a duty . the refusal whereof , even barbarian ingenuity would abhor , yea and brutal instinct condemn ? how much greater and more absolute is the right which the parentage of our whole being challenges ? if every man were created by a several god , whose creative power were confined to only one such creature , and each one were the solitary product , and the charge of an appropriate deity ; whose dominion the state of things would allow to be extended so far , only , and no further , were there therefore no place left for religion ? or no tie unto love , reverence , obedience , and adoration , because the author of my being comprehended not in himself all perfection ? when as yet he comprehended so much as to be the sole cause of all that is in me ? and his power over me , and his goodness to me , are hereby supposed the same , which the only one god , truly hath and exerciseth towards all ? if all that i am and have be from him , i cannot surely owe to him less than all ? such as have either had , or supposed themselves to have , their particular tutelary genii , ( of whom there will be more occasion to take notice hereafter ) though they reckoned them but a sort of deputed or vicarious deities , underlin gods whom they never accounted the causes of their being ; yet how have they coveted and gloried to open their breasts , to become their temples , and entertain the converse of those ( supposed ) divine inhabitants ? if they had taken one of these , to be their alone creator , how much greater had their veneration and their homage been ? this it may be hoped , will be thought sufficiently proved in this discourse ( at least to have been so by some or other ) that we are not of our selves ; and that our extraction is to be fetcht higher than from matter , or from only humane progenitors . nothing that is terrene and mortal could be the author of such powers as we find in our selves . we are most certainly the off-spring of some or other deity . and he that made us knows us throughly , can apply himself inwardly to us , receive our addresses and applications , our acknowledgments and adoration . whereunto we should have even upon these terms great and manifest obligation , although nothing more of the excellency and perfection of our creator were certainly known to us . but it hath been further shewn that the necessary being from whence we sprang , is also an absolutely and infinitely perfect being . that necessary being cannot be less perfect , than to include the entire and inexhaustible fulness of all being and perfection . that therefore the god to whom this notion belongs , must , consequently , be every way sufficient to all , and be himself but one . the only source and fountain of all life and being ; the common basis and support of the universe ; the absolute lord of this great creation , and the central object of the common concurrent trust , fear , love , and other worship of his intelligent and reasonable creatures . and therefore there remains no greater or other difficulty in apprehending how he can , without disturbance to himself , or interruption of his own felicity , intend all the concernments of his creatures , apply himself to them according to their several exigencies , satisfie their desires and cravings , inspect and govern their actions and affairs ; than we have to apprehend a being absolutely and every way perfect . whereof if we cannot have a distinct apprehension all at once , i. e. though we cannot comprehend every particular perfection of god in the same thought ( as our eye cannot behold at one view every part of an over-large object unto which however , part by part , it may be successively apply'd ) we can yet in the general apprehend him absolutely perfect , ; or such to whom we are sure no perfection is wanting . and can successively contemplate this or that , as we are occasionally led to consider them : and can answer to our selves difficulties that occur to us , with this easie , sure , and ever ready solution ; that he can do all things , that nothing is too hard for him , that he is full , all-sufficient , and every way perfect . whereof we are the more confirmed that we find we cannot by the utmost range of our most enlarged thoughts , ever reach any bound or end of that perfection which yet we must conclude is necessarily to be attributed to an absolutely perfect being . and this we have reason to take for a very sufficient answer to any doubt that can arise , concerning the possibility of his converse with us , unless we will be so unreasonable as to pretend that what is brought for solution hath greater difficulty in it than the doubt . or that because we cannot apprehend at once , infinite perfection , therefore it cannot be , which were as much as to say , that it cannot be because it is infinite ; for it were not infinite if we could distinctly apprehend it . and so were to make it a reason against it self , which is most injuriously and with no pretence attempted , except we could shew an inconsistency in the terms which it is plain we can never do ; and should most idly attempt . and it were to make our present apprehension the measure of all reality ; against our experience , which ( if our indulgence to that self-magnifying conceit do not suspend our farther enquiries and researches ) would daily bring to our notice things we had no apprehension of before . it were instead of that just and laudable ambition of becoming our selves like god in his imitable perfections , to make him like our selves . the true model of the epicurean deity . nor can any thing be more easie than that wherein we pretend so great a difficulty ; that is to apprehend somewhat may be more perfect than we can apprehend . what else but proud ignorance can hinder us from seeing that the more we know , the more there is that we know not ? how often are we out-done by creatures of our own order in the creation ! how many men are there whom we are daily constrain'd to admire , as unspeakably excelling us , and whom we cannot but acknowledge to be far more knowing , discerning , apprehensive of things , of more composed minds , of more penetrating judgments , of more quick and nimble wits , easily turning themselves to great variety of objects and affairs without distraction and confusion , of more equal and dispassionate tempers , less liable to commotion and disturbance than our selves . how absurd and sensless a pretence is it , against the thing it self , that we cannot apprehend an infinite perfection in one common fountain of all perfection ; or because we cannot go through a multitude of businesses without distraction , that therefore he that made us and all things cannot . if we would make our selves the measure , 't is likely we should confess we were out-stript , when we are told that julius caesar could dictate letters when he was intent upon the greatest affairs to four ( and if he had nothing else to divert him to seven ) secretaries at once . that cyrus could call by name all the souldiers in his numerous army . with divers other strange instances of like nature . and since the perfections of some so far exceed the measure of the most , why is it then unconceivable that divine perfection should so far surpass all , as that god may intend the affairs of the world according to the several exigencies of his creatures without any ungrateful diversion to himself , or diminution to his felicity ? and since they who partake of some and but a small portion of perfection only ; can be concern'd in many affairs with little trouble , why cannot he that comprehends all perfection be concern'd in all without any ? for though we have in what hath been last said endeavoured to represent it as not so unapprehensible as is pretended that it may be so , we take it in the mean time as formerly sufficiently proved that so it is , that god is a being absolutely perfect , or that includes eminently all perfection in himself . which general perfection of his being as it modifies all his attributes , so we shall particularly take notice that it doth so , as to those that have a more direct influence upon , and tend more fully to evince , his conversableness with men . as first : his wisdom or knowledge ( for we need not be so curious as at present to distinguish them ) must be omniscience . about which , if any place were left for rational doubt , it would be obvious to them to alledge it , who are of slower inclinations towards religion . and object ( against all applications to , or expectations from him ) that if we be not sure he knows simply all things so as wisely to consider them , and resolve fitly about them , it will be no little difficulty to determine , which he doth , and which not ; or to be at a certainty that this or that concernment of theirs about which they might addgess themselves to him be not among the unknown things . at least , we shall the less need to be curious in distinguishing , or to consider what things may be supposed rather than other , to be without the compass of his knowledge ; if it appear that it universally encompasses all things . or that nothing can be without its reach . and because we suppose it , already , out of doubt , that the true notion of god imports a being absolutely or every way perfect ; nothing else can be doubted in this matter , but , whether the knowledge of all things be a perfection ? the greatest difficulty that hath troubled some in this matter hath been , how it is possible there should be any certain knowledge of events yet to come , that depend upon a free and self-determining cause . but methinks we should not make a difficulty to acknowledge that to know these things , imports greater perfection , than not to know them ; and then it would be very unreasonable , because we cannot shew how this or that thing was performed , which manifestly is done ; therefore to deny that it is done at all . so far is it that we can with any shew of reason conclude against any act of god from our ignorance of the manner of it , that we should reckon it very absurd to conclude so , concerning any act of our own , or our ability thereto . what if it were hitherto an unknown thing , and impossible to be determined ; how the act of vision is performed by us : were it a wise conclusion , that therefore we neither do nor can see ? r how much more rash and presuming a confidence were it to reason thus concerning the divine acts and perfections ! would we not in any such case be determined rather by that which is more evident , than by what is more obscure ? as in the assigned instance : we should have but these two propositions to compare [ that i do ( or have such a perfection belonging to me that i can ) see ] and [ that whatsoever act i do or can do , i am able to understand the course and method of natures operation therein . ] and thereupon to judge which of these two is more evident . wherein it may be supposed there 's no man in his wits to whom the determination would not be easie . accordingly in the present case we have only these two assertions that can be in competition in point of evidence , between which we are to make a comparison and a ( consequent ) judgment , viz. [ whatsoever perfection belongs to a being absolutely perfect , enabling it to do this or that , the wit of man can comprehend the distinct way and manner of doing it ] and [ it imports greater perfection to know all things , than to be ignorant of some ] and here surely whosoever shall think the determination difficult , accounts the wit of man so exceeding great that he discovers his own to be very little . for what can the pretence of evidence be in the former assertion ? was it necessary that he in whose choice it was whether we should ever know any thing or no , should make us capable of knowing every thing belonging to his own being ? or will we adventure to be so assuming , as while we deny it to god that he knows all things , to attribute to our selves that we do ? but if we will think it not altogether unworthy of us to be ignorant of some thing , what is there of which we may with more probability or with less disparagement be thought so , than the manner of gods knowing things ? and what place is there for complaint of inevidence in the latter ? is not that knowledge more perfect , which so fully already comprehends all things , as upon that account to admit of no increase ; than that which shall be every day growing , and have a continual succession of new objects emerging and coming into view , before , altogether unknown ? and will not that be the case if we suppose future contingencies to lie conceal'd from the penetrating eye of god ? for whatsoever is future , will some time be present , and then we will allow such contingencies to be known to him . that is , that god may know them when we our selves can ! and that nothing of that kind is known to him which is not at least knowable some way or other to our selves , at least successively , and one thing after another . we will perhaps , allow that prerogative to god in point of this knowledge , that he can know these things , now fall'n out , all at once , we but by degrees , while yet there is not any one that is absolutely unknowable to us . but why should it be thought unreasonable to attribute an excellency to the knowledge of god above ours , as well in respect of the manner of knowing , as the multitude of objects , at once , known ? we will readily confess in some creatures an excelency of their visive faculty above our own ; that they can see things in that darkness , wherein they are , to us , invisible . and will we not allow that to the eye of god , which is as a flame of fire to be able to penetrate into the abstrusest darkness of futurity , though we know not the way how it is done ; when yet we know that whatsoever belongs to the most perfect being , must belong to his ? and that knowledge of all things , imports more perfection , than if it were lessened by the ignorance of any thing . some who have thought the certain foreknowledge of future contingencies not attributable to god , have reckoned the matter sufficiently excused ; by this that it no more detracts from the divine omniscience , to state without the object of it , things not possible , or that imply a contradiction ( as they suppose these to do ) to be known , than it doth from his omnipotency , that it cannot do what is impossible , or that implies a contradiction to be done . but against this there seems to lie this reasonable exception , that the two cases appear not sufficiently alike : inasmuch as the supposition of the former will be found not to leave the blessed god equally entitled to omnisciency , as the latter to omnipotency . for [ all things ] should not be alike the object of both . and why should not that be understood to signifie the knowledge of simply all things ; as well as this the power of doing simply all things ? or why should all things included in these two words , signifie so very diversly , that is there properly all things , here some things only . and why must we so difference the object of omnisciency and omnipotency ? as to make that so much narrower than this ? and then how is it all things , when so great a number of things will be left excluded ? whereas from the object of omnipotency ( that we may prevent what would be reply'd ) there will be no exclusion of any thing . not of the things which are actually already made ; for they are still momently reproduc'd by the same power . not of the actions and effects of free causes yet future ; for when they become actual god doth certainly perform the part of the first cause ( even by common consent ) in order , to their becoming so ; which is certainly doing somewhat though all be not agreed what that part is . therefore they are in the mean time to be esteemed within the object of omnipotency , or to be of the things which god can do , viz. as the first cause virtually including the power of the second . but more strictly ; all impossibility is either natural and absolute , or moral and conditional . what is absolutely or naturally impossible , or repugnant in it self , is not properly any thing . whatsoever simple being not yet existent we can form any conception of is producible , and so within the compass of omnipotency ; for there is no repugnancy in simplicity . that wherein therefore we place natural impossibility , is the inconsistency of being this thing , whose notion is such , and another wholly and entirely ; whose notion is divers , at the same time ( that which , more barbarously than insignificantly , hath been wont to be called incompossibility ) but surely all things are properly enough said to be naturally possible to god , while all simple beings are producible by him , of which any notion can be formed ; yea and compounded so as by their composition to result into a third thing . so that it is not an exception to say that it is naturally impossible this thing should be another thing , and yet be wholly it self still at once , that it should be and not be , or be without it self . there is not within the compass of actual or conceivable being , such a thing . nor is it reasonable to except such actions as are naturally possible to other agents , but not to him ; as to walk , for instance , or the like . inasmuch as , though the excellency of his nature permits not they should be done by him ; yet since their power of doing them proceeds wholly from him , he hath it virtually and eminently in himself . as was formerly said of the infiniteness of his being . and for moral impossibility , as to lye , to do an unjust act ; that god never does them proceeds not from want of power , but an eternal aversion of will. it cannot be said he is not able to do such a thing , if he would , but so is his will quallified and conditioned , by its own unchangeable rectitude , that he most certainly never will , or such things as are in themselves evil are never done by him , not through the defect of natural power , but from the permanent stability and fulness of all moral perfection . and it is not without the compass of absolute omnipotency to do what is but conditionally impossible . the absence of which restrictive condition , would rather bespeak impotency and imperfection than omnipotency . therefore the object of omnipotence is simply all things . why not of omniscience as well ? it may be said [ all things ] as it signifies the object of omniscience is only restrained by the act or faculty , signified therewith in the same word , so as to denote the formal object of that faculty or act , viz. all knowable things . but surely that act must suppose some agent , whereto that knowable hath reference . knowable ? to whom ? to others , or to god himself ? if we say the former , it is indeed a great honour we put upon god , to say he can know as much as others : if the latter , we speak absurdly , and only say he can know all that he can know . it were fairer to deny omniscience than so interpret it . but if it be denied , what shall the pretence be ? why , that it implies a contradiction future contingents should be certainly known : for they are uncertain , and nothing can be otherwise truly known than as it is . and it must be acknowledged that to whom any thing is uncertain , it is a contradiction that to him it should be certainly known . but that such things are uncertain to god needs other proof than i have met with , in what follows in that cited author or elsewhere . all which will amount to no more than this , that such things as we cannot tell how god knows them , must needs be unknown to him . but since we are sure many such things have been certainly foretold by god ( and , of them , such as , we may be also sure , he never intended to effect ) we have reason enough to be confident that such things are not unknowable to him . and for the manner of his knowing them , it is better to profess ignorance about it , than attempt the explication thereof , either unintelligibly , as some have , to no purpose , or dangerously and impiously , as others have adventured to do , to very bad purpose . and it well becomes us to suppose an infinite understanding may have ways of knowing things which we know nothing of . to my apprehension , that last mentioned author doth , with ill success , attempt an explication of gods manner of knowing this sort of things , by the far less intelligible notion , of the indivisibility of eternity , comprehending ( as he says ) all the parts of time , not successively , but together . and though he truly say that the scotists way of expressing how future contingents are present to god , i. e. according to their objective and intentional being , only , affords us no account why god knows them , for which cause he rejects it ; and follows that of the thomists , who will have them to be present according to their real and actual existence . i should yet prefer the deficiency of the former way , before the contradictiousness and repugnancy of the latter ; and conceive those words in the divine dialogues , as good an explication of the manner of his knowledge , as the case can admit , ( which yet is but the scotists sense ) that the whole evolution of times and ages , is so collectedly , and presentifickly represented to god , at once , as if all things and actions which ever were , are , or shall be , were at this very instant , and so always really present and existent before him . which is no wonder , the animadversion and intellectual comprehension of god , being absolutely infinite , according to the truth of his idea : i do therefore think that a sober resolution in this matter , that it seems more safe , to allow this priviledge to the infinite understanding of god , than to venture at all to circumscribe his omniscience : for though it may safely be said , that he knows not any thing that really implies a contradiction to be known ; yet we are not assured but that may seem a contradiction to us , that is not so really in it self . only , as to that instance of the commensurableness of the diagonial line of a quadrate to one of the sides ; whereas , though there are great difficulties on both sides , viz. that these are commensurable , and that they are not ; yet any mans judgment would rather incline to the latter as the easier part : i should therefore also think it more safe , to make choice of that , as the parallel of the present difficulty . upon the whole we may conclude that the knowledge of god is every way perfect ; and being so , extends to all our concernments . and that nothing remains , upon that account to make us decline applying our selves to religious converses with him ; or deny him the honour and entertainment of a temple . for which we shall yet see further cause , when we consider next , that his power is also omnipotence . which ( though the discourse of it have been occasionally somewhat mingled with that of the last ) might be directly spoken of for the fuller eviction of that his conversableness with men which religion and a temple do suppose . nor indeed is it enough that he knows our concernments , except he can also provide effectually about them , and dispose of them to our advantage . and we cannot doubt , but he , who could create us , and such a world as this , can do so , even though he were supposed not omnipotent . but even that , it self , seems a very unreasonable supposition ; that less than infinite power should suffice to the creation of any thing . for however liable it may be to controversie , what a second cause might do herein ; being assisted by the infinite power of the first : it seems altogether unimaginable , to us , how , though the power of all men were not in one ( which we will easily suppose to be a very vast power ) it could , alone , be sufficient to make the minutest atom arise into being out of nothing . and that all the matter of the universe hath been so produc'd out of nothing , it will be no great presumption to suppose already fully proved ; in that , though any such thing as necessary matter were admitted , yet its essential unalterableness would render it impossible it should be the matter of the universe . therefore when we cannot devise what finite power can ever suffice ( suppose we it never so much increased , but still finite ) to the doing of that which we are sure is done , what is left us to suppose , but that the power which did it is simply infinite : much more when we consider , not only that something actually is produced out of nothing , but do also seriously contemplate the nature of the production . which carries so much of amazing wonder in it every where , that even the least and most minute things might serve for sufficient instances of the unlimited greatness of that power which made them . as would be seen ; if we did industriously set our selves to compare the effects of divine power with those of humane art and skill . as is the ingenious and pious observation of the most worthy mr. hooke , who upon his viewing with his microscope the point of a small and very sharp needle ( than which we cannot conceive a smaller thing laboured by the hand of man ) takes notice of sundry sorts of natural things , that have points many thousand times sharper : those of the hairs of insects , &c. that appearing broad , irregular and uneven , having marks upon it , of the rudeness and bungling of art . so unaccurate ( saith he ) is it in all its productions , even in those that seem most neat , that , if examined truly with an organ more acute than that by which they were made , the more we see of their shape the less appearance will there be of their beauty ; whereas in the works of nature the deepe● discoveries shew us the greatest excellencies . an evident argument that he that was the author of these things was no other than omnipotent , being able to include as great a variety of parts in the yet smallest discernable point , as in the vaster bodies ( which comparatively are called also points ) such as the earth , sun , or planets . and i may add , when those appear but points , in comparison of his so much vaster work , how plainly doth that also argue to us the same thing ? and let us strictly consider the matter . omnipotency as hath been said imports a power of doing all things possible to be done , or indeed , simply all things ; unto which passive power , an active one must necessarily correspond . that is , there is nothing in it self possible to be done , but it is also possible to some one or other to do it . if we should therefore suppose god not omnipotent , it would follow some one or other were able to do more than god. for though possibility do import a non-repugnancy in the thing to be done ; yet it also connotes an ability in some agent to do it . wherefore there is nothing possible which some agent cannot do . and if so , that agent must either be god or some other . to say it is god , is what we intend . that is , there is nothing possible which god cannot do . or he can do all things . but to say it is some other and not god , were to open the door to the above-mentioned horrid consequence ; which no one that acknowledges a god ( and we are not now discoursing with them who simply deny his being ) would not both blush and tremble to avow . some indeed have so over-done the business here as to deny any intrinsecal possibility of any thing , and say that things are only said to be possible because god can do them ; which is the same thing as thus to explain gods omnipotency , i. e. that he can do all things which he can do . and makes a chimaera no more impossible in it self to be produced than a not yet existent man. and the reason of the denial is that what is only possible is nothing ; and therefore can have nothing intrinsecal to it . as if it were not sufficient to the intrinsecal possibility of a thing , that its idea have no repugnancy in it . yet entire and full possibility connotes a reference to the productive power of an agent ; so that it is equally absurd to say that things are only possible , because there is no repugnancy in their idea's , as it is to say they are only possible because some agent can do them . inasmuch as the entire possibility of their existence imports both , that there is no repugnancy in their idea's ( which if there be , they are every way nothing , as hath been said before ) and also , that there is a sufficient power to produce them . therefore , whereas we might believe him sufficient every way for us , though we did not believe him simply omnipotent ; how much more fully are we assured when we consider that he is ? whereof also no place of doubt can remain , this being a most unquestionable perfection , necessarily included , in the notion of an absolutely perfect being . but here we need not further insist , having no peculiar adversary ( in this matter singly ) to contend with , ( as indeed he would have had an hard province who should have undertaken to contend against omnipotency . ) and now joyn herewith again the boundlessness of his goodness ; which upon the same ground of his absolute perfection , must be infinite also , ( and which it is of equal concernment to us to consider , that we may understand he not only can effectually provide about our concernments , but is most graciously inclined so to do . ) and then what rational inducement is wanting to religion and the dedication of a temple ? if we consider the joynt encouragement that arises from so unlimited power and goodness ? or what man would not become entirely devoted to him , who , by the one of these , we are assured , can do all things , and by the other , will do what is best . † nor therefore is there any thing immediately needful to our present purpose , the eviction of gods conversableness with men , more than hath been already said . that is , there is nothing else to be thought on , that hath any nearer influence thereon . the things that can be supposed to have such influence being none else than his power , knowledge and goodness , which have been particularly evinced from the creation of the world , both to have been in some former subject , and to have all originally met in a necessary being , that alone could be the creator of it . which necessary being , as it is such , appearing , also , to be infinite and absolutely perfect ; the influence of these cannot but the more abundantly appear to be such as can and may most sufficiently and fully correspond both in general to the several exigencies of all creatures , and more especially to all the real necessities and reasonable desires of man. so that our main purpose seems already gained . yet because it may be grateful when we are perswaded that things are so , to fortifie ( as much as we can ) that perswasion . and because our perswasion concerning these attributes of god will be still liable to assault unless we acknowledge him every where present . nor can it well be conceivable , otherwise , how the influence of his knowledge , power , and goodness can be so universal , as will be thought necessary to infer an universal obligation to religion . it will be therefore requisite to add somewhat concerning his omnipresence , or , because some that love to be very strictly critical will be apt to think that term restrictive of his presence to the universe ( as supposing to be present is relative to somewhat , one may be said present unto , whereas they will say without the universe is nothing ) we will rather chuse it to call it immensity . for though it would sufficiently answer our purpose that his presence be universal to all his creatures ; yet even this is to be proved by such arguments as will conclude him simply immense . which therefore wil with the greater advantage infer the thing we intend . this part of divine perfection we will acknowledge to have been impugned by some that have professed much devotedness to a deity and religion ; we will therefore charitably suppose that opposition to have been joyned with inadvertency of the ill tendency of it , that is , how unwarrantably it would maim the notion of the former and shake the foundations of the latter . nor therefore ought that charity to be any allay to a just zeal for so great concerns . it seems then , first , manifestly repugnant to the notion of an infinitely perfect being to suppose it less than simply immense . for , upon that supposition , it must either be limited to some certain place , or excluded out of all . the the latter of these would be most openly to deny it ; as hath , with irrefragable evidence , been abundantly manifested by the most learned dr. more ; whereto it would be needless and vain to attempt to add any thing . nor is that the thing pretended to by the sort of persons i now chiefly intend . and for the former , i would enquire ; is amplitude of essence no perfection ? or were the confining of this being to the very minutest space we can imagine , no detraction from the perfection of it ? what if the amplitude of that glorious and ever-blessed essence were said to be only of that extent ( may it be spoken with all reverence , and resentment of the unhappy necessity we have of making so mean a supposition ) as to have been confined unto that one temple to which of old he chose to confine his more solemn worship ; that he could be essentially present only here at once and no where else , were this no detraction ? they that think him only to replenish and be present by his essence in the highest heaven ( as some are wont to speak ) would they not confess it were a meaner and much lower thought to suppose that presence circumscribed within the so unconceivably narrower limits , as the walls of an house ? if they would pretend to ascribe to him some perfection beyond this ; by supposing his essential presence commensurable to the vaster territory of the highest heavens , even by the same supposition should they deny to him greater perfection than they ascribe . for the perfection which in this kind they should ascribe were finite only , but that which they should deny were infinite . again , they will however acknowledge omnipotency a perfection included in the notion of an absolutely perfect being ; therefore they will grant , he can create another world ( for they do not pretend to believe this infinite ; and if they did , by their supposition , they should give away their cause ) at any the greatest distance we can conceive from this : therefore so far his power can extend it self . but what , his power without his being ? what then is his power ? something , or nothing ? nothing can do nothing ; therefore not make a world . it is then some being , and whose being is it but his own ? is it a created being ? that is to suppose him first impotent , and then to have created omnipoteecy , when he could do nothing . whence by the way , we may see to how little purpose that distinction can be applyed in the present case of essential and virtual contact , where the essence and virtue cannot but be the same . but shall it be said , he must in order to the creating such another world , locally move thither where he designs it ? i ask then , but can he not at the same time create thousands of worlds at any distance from this round about it ? no man can imagine this to be impossible to him that can do all things . wherefore of such extent is his power and consequently his being . will they therefore say he can immensly if he please diffuse his being but he voluntarily contracts it ; 't is answered that is altogether impossible to a being that is whatsoever it is by a simple and absolute necessity : for whatsoever it is necessarily it is unalterably and eternally , or is pure act and in a possibility to be nothing which it already is not . therefore since god can every where exert his power , he is necessarily , already , every where . and hence gods immensity is the true reason of his immobility ; there being no imaginable space which he doth not necessarily replenish . whence also the supposition of his being so confined ( as was said ) is immediately repugnant to the notion of a necessary being , as well as of an absolutely perfect , which hath been argued from it . we might moreover add that , upon the same supposition , god might truly be said to have made a creature greater than himself ( for such this universe apparently were ) and that he can make one ( as they must confess who deny him not to be omnipotent ) most unconceivably greater . nothing therefore seems more manifest than that god is immense ; or ( as we may express it ) extrinsecally infinite , with respect to place ; as well as intrinsecally , in respect to the plenitude of his being and perfection . only it may be requisite to consider , briefly , what is said against it , by the otherwise minded , that pretend not to deny his infinity in that other sense . wherein that this discourse swell not beyond just bounds , their strength , viz. of argument ( for it will not be so seasonable here to discuss with them the texts of scripture wont to be insisted on in this matter ) shall be viewed as it is collected and gathered up in one of them . and that shall be curcellaeus , who gives it , as succinctly and fully , as any i have met with of that sort of men . the doctrine it self we may take from him thus . first ( on the negative part by way of denial of what we have been hitherto asserting ) he says , the foundation ( that is of a distinction of maresius's to which he is replying , for so occasionally comes in the discourse ) viz. the infinity of the divine essence , is not so firm as is commonly thought . and that therefore it may be thought less firm , he thinks fit to cast a slur upon it , by making it the doctrine of the stoicks , exprest by virgil , jovis omnia plena ( as if it must needs be false because virgil said it , though i could tell , if it were worth the while where virgil speaks more agreeably to this sense than ours , according to which he might as well have interpreted this passage as divers texts of scripture . and then his authority might have been of some value ) and by lucan , who helps it seems to disgrace and spoil it , jupiter est quodcunque vides , quocunque moveris ( he might if he had a mind to make it thought paganish , have quoted a good many more , but then there might have been some danger it should pass for a common notion ) . next he quotes some passages of fathers that import dislike of it . about which we need not concern our selves . for the question is not what this or that man thought . and then for the positive account of his own judgment in the case , having recited divers texts out of the bible that seemed as he apprehended to make against him . he would have us believe , that these all speak rather of gods providence and power by which he concerns himself in all our works , words , and thoughts , wheresoever we live , than of the absolute infinity of his essence . and afterwards , that god is by his essence in the supreme heaven , where he inhabits the inaccessible light , but thence he sends out from himself a spirit or a certain force , whether he pleases , by which he is truly present and works there . but proceed we to his reasons , which he saith are not to be contemned . we shall therefore not contemn them so far as not to take notice of them ; which trouble also the reader may please to be at ; and , afterward , do , as he thinks fit . 1. that no difference can be conceived between god and creatures , if god as they commonly speak , be , wholly , in every point ; or do fill all the points of the universe with his whole essence . for so whatsoever at all is will be god himself . answ. and that is most marvellous that the in-being of one thing in another must needs take away all their difference , and confound them each with other : which sure would much rather argue them distinct . for certainly it cannot , without great impropriety , be said that any thing is in it self : and is both the container and contained . how were these thoughts in his mind ? and these very notions which he opposes to each other , so as not to be confounded with his mind , and consequently with one another ? so that it 's a great wonder he was not of both opinions at once . and how did he think his soul to be in his body , which , though substantially united with it ( and that is somewhat more , as we will suppose he knew was commonly held , than to be intimately present ) was not yet the same thing . however himself acknowledges the power and providence of god to be every where . and then at least every thing must it seems be the very power and providence of god. but he thought it may be only of confuting the words of lucan , and chastising his poetick liberty . and if he would have been at the pains to turn all their strains and raptures into propositions , and so have gravely fallen to confuting them , he might perhaps have found as proper an exercise for his logick as this . as for his talk of a whole , whereof we acknowledge no parts ( as if he imagined the divine essence to be compounded of such , he should have said so and have proved it ) 't is an absurd scheme of speech which may be left to him , and them that use it to make their best of . 2. no idolatry can be committed if there be not the least point to be found , that is not wholly full of whole god. for whithersoever worship shall be directed , it shall be directed to god himself , who will be no less there than in heaven . answ. this proceeds upon the supposition that the former would be granted as soon as it should be heard , as a self-evident principle , that whatsoever is in another is that in which it is . and so his consequence were most undeniable . but though we acknowledge god to be in every thing , yet so to worship him in any thing , as if his essential presence were confined thereto , while it ought to be conceived of as immense , this is idolatry . and therefore they who so conceive of it as confin'd ( or ty'd in any respect , wherein he hath not so ty'd it himself ) are concerned to beware of running upon this rock . 3. nor can the opinion of fanaticks be solidly refuted , who call themselves spiritual , when they determine god to be all in all . to do not only good but evil things ; because he is to be accounted to be essentially in all the atoms of the world , in whole ; and as a common soul by which all the parts of the universe do act . answ. we may in time make trial whether they can be refuted or no ; or whether any solid ground will be left for it . at this time it will suffice to say , that though he be present every where as a necessary being , yet he acts as a free cause . and according as his wisdom , his good pleasure , his holiness , and justice do guide his action . 4. so god will be equally present with the wicked and with the holy and godly , with the damned in hell and devils , as with the blessed in heaven or christ himself . answ. so he will in respect of his essential presence . how he is otherwise ( distinguishingly enough ) present in his temple , we shall have occasion hereafter to shew . 5. that i say not how shameful it is to think that the most pure and holy god should be as much in the most nasty places as in heaven , &c. ( i forbear to recite the rest of this uncleanly argument , which is strong in nothing but ill savour . ) but for answ. how strange a notion was this of holiness , by which it is set in opposition to corporal filthiness ! as if an holy man should lose , or very much blemish his sanctity , by a casual fall into a puddle . indeed if sense must give us measures of god , and every thing must be reckoned an essence to him that is so to it ; we shall soon frame to our selves a god altogether such a one as our selves . the epicureans themselves would have been ashamed to reason or conceive thus of god , who tell us the divine being is as little capable of receiving a stroke as the inane . and surely ( in proportion ) of any sensible offence , we might as well suppose him in danger , as dr. more fitly expresseth it , to be hurt with a thorn , as offended with an ill smell . we have then enough to assure us of gods absolute immensity and omnipresence , and nothing of that value against it as ought to shake our belief herein . and surely the consideration of this , added to the other of his perfections ( and which tends so directly to facilitate and strengthen our perswasion concerning the rest ) may render us assuredly certain , that we shall find him a conversable being . if we seriously apply our selves to converse with him , and will but allow him the liberty of that temple within us , whereof we are hereafter ( with his leave and help ) to treat more distinctly and at large . the end of the first part. notes, typically marginal, from the original text notes for div a44683-e330 i. ii. iii. iv. v. vi. notes for div a44683-e870 1. heb. 11. 6. ii. parker tentam. de natura deorum , lib. 1. protag . abderites . * diagoras and theodoras cyrenaicus ( who as diogenes laertius in aristip. reports ) was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † epicurus , whom also his own epistle to menaceus in diogen s laertius acquits of atheism , but not of irreligion ; as hereafter may be observed . cicero tuscul. quest. l. maxim. tyr. diss . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. iii. plutarch . adversus colotem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iv. philo. libr. de eo quod deterius potiori insid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 180. herbert de verit . * see cicero in sundry places . grotius de veritate christianae relig. d● pless . same subject and title calvin . instit . episcopius his instu . theol. who hath written nervously on this subject , with many more . but especially dr. stillingfleet in his orig. sac. vi. vii . viii . ix . x. xi . xii . xiii . we will acknowledge an impropriety in this word , & its conjugate self-originate , sometimes hereafter used , which yet is recompenced by their conveniency ; as they may perhaps find who shall make trial how to express the sense intended by them in other words . and they are used without suspicion , that it can be thought they are meant to signifie as if ever god gave original to himself ; but in the negative sense that he never received it from any other ; yea , and that he is , what is more than equivalent to his being , self-caused , viz. a being of himself so excellent as not to need or be capable to admit any cause . vid. c. 4. sect. 3. and with the expectation of the same allowance which hath been given to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or other like words . we also take it for granted ( which it may suffice to hint here once for all ) that when we use here the word self-subsistent , it will be understood we intend by it ( without logical or metaphysical nicety ) not the meer exclusion of dependence on a subject , but on a cause . xiv . † and whether by the way this will not afford us ( though that be none of our present business ) plain evidence that there can be no such thing as necessary alterable matter , may be examined by such as think fit to give themselves the diversion . for let it be considered , if every part and particle that makes up the matter of this universe , were it self a necessary being , and of it self from all eternity , it must have not only its simple being , but its being such or such , of it self necessarily , or rather every thing of it , or any way belonging to it , must be its very simple being it self . for whence should it receive any accession to it self when it is supposed equally independent upon its fellows , as any of them upon it ? suppose then only their various intercurrent motion among themselves , requisite to prepare them to , and unite them in the composition of particular bodies , and no other change of any other individual particle needful thereto , but only of their figure , place , and scituation , till they shall come aptly to be disposed in the now attempted composition . how is even this change possible ) for suppose one of these particles from eternity of such or such a figure , as triangular , hooked , &c. how can it lose any thing from it self , or suffer any alteration of its figure which essentially and necessarily belonged to it from eternity ? that to which 't is necessary to be such , 't is impossible to it not to be such . or suppose no alteration of figure ( which epicurus admits not ) were necessary ; but of situation and motion till it become conveniently situate . even this change also will be simply impossible . because you can frame no imagination of the existence of this or that particle , but you must suppose it in some or other ubi , or point of space , and if it be necessarily , it is here necessarily ; for what is simply no where is nothing . but if it be here necessarily ( that is in this or that point of space , for in some or other it must be , and it cannot be here and there at once ) it must be here eternally , and can never not be here . therefore we can have no notion of necessary alterable or movable matter , which is not inconsistent and repugnant to it self . therefore also motion must proceed from an immovable mover , as hath been ( though upon another ground ) concluded of old . but how action ad extra stands with the immutability of the deity must be fetcht from the consideration of other perfections belonging thereto . of which metaphysicians and schoolmen may be consulted , discoursing at large : see suarez : ledesma de divina perfectione , with many more at leasure . whatsoever difficulty we may apprehend in this case . or if we cannot so easily conceive how an eternal mind , foreseeing perfectly all futurity , together with an eternal efficacious determition of will concerning the existence of such and such things to such an instant or point of time , can suffice to their production without a super-added efflux of power at that instant : which would seem to infer somewhat of mutation ; yet as the former of these cannot be demonstrated insufficient ( nor shall we ever reckon our selves pincht in this matter till we see that plainly and fully done . ) so they are very obstinately blind that cannot see upon the addition of the latter the vast difference of these two cases , viz. the facile silent egress of a sufficient power in pursuance to a calm , complacential , eternal purpose ; for the production of this creation , by which the agent acts not upon it self , but upon its own creature made by its own action ; and the eternal blind ungovern'd action of matter upon it self , by which it is perpetually changing it self , while yet it is supposed necessarily what it was before : and how much more easily conceivable that is than this . how also liberty of action consists with necessity of existence , divers have shewn : to which purpose somewhat not inconsiderable may be seen , fioin . lib. 2. cap. 12. de immortal &c. but in this there can be little pretence to imagine a difficulty . for our own being , though not simply , yet as to us is necessary , i. e. it is impos'd upon us ; for we come not into being by our own choice ; and yet are conscious to our selves of no prejudice hereby to our liberty of acting . yea and not only doth the former consist with this latter , but is inferr'd by it . of which see gibbeuf de libert . dei , & creat . * parker tentam. physico . theolog. derodon . philos. cont . dr. more 's enchirid. metaphys . xv. † which will also prove it to be a spirit ; unto which order of beings essential vitality , or that life be essential to them , seems as distinguishing a property between it and a body , as any other we can fasten upon , that is , that though a body may be truly said to live ; yet it lives by a life that is accidental , and separable from it . so as that it may cease to live , and yet be a body still ; whereas a spirit lives by its own essence ; so that it can no more cease to live than to be . and as , where that essence is borrowed and derived only , as 't is with all created spirits , so its life must needs be therewithal . so the eternal self-subsisting spirit , lives necessarily , and of it self , according as , necessarily and of it self , it is , or hath its being . which is only annoted , with a design not to trouble this discourse with any disquisition concerning the nature and other properties of a spiritual being . of which enough hath been , with great evidence , said , by the incomparable dr. more . xvi . de natura deorum . both in his immortality of the soul : and enchirid . metaphys . notes for div a44683-e3040 i. ii. d. cartes princip . philosoph . part 2. iii : iv. v. vi. vii . lib. 3. de usu part . ex lacun. epit. sub fin . l. 17. 1 cor. 6. 19. bartholin , riolanus . † how foolish to think that art intended an end in making a window to see through , and that nature intended none in making an eye to see with ; as campanella in that rapturous discourse of his . atheismus triumphatus . non prodest cibus neque corpori accedit , qui statim sumptus emittitur . seneca ( on another occasion . ) riolanus . parker tentam. physico-theolog . viii . arch-bishop abbot's geograph . ix . x. d. cartes de passionibus animae . part . 1. atque alibi . de passion . part . 1. art . 8. princip . philosoph . dioptric . c. 4. disertat . de method . de pass . art . 13. as art . 16. princip . philosoph . sect. 189. de passion . art . 11. dioptr. c. 4. s. 4 , 5. in doctor more 's immortality of the soul. princip . phil. part : 4. s. 189. medit. 2. dioptr. c. 4. * resp. sextae . dissert . de method . c. 5. resp. sextae . dissert . de method . sect. 5. xi . hobbs's humane nature . sen. ep. 92. hor. serm. m. anton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the pythagoreans concerning whom it is said they were wont to admonish one another to take heed lest they should rent god in themselves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jamblicb . de vit . pythag. pla'o , who undertakes to prove the immortafity of the soul by such arguments as if they did conclude any thing , would conclude it to be god. that it is the fountain , the principie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of motion ; and adds that the principle is unbegotten , &c. in phaedro . makes it the cause of all things , and the ruler of all , de leg. l. 10. though his words there seem meant of the soul of the world . concerning which soul afterwards enquiring whether all ought not to account it god ? he answers , yes certainly , except any one be come to extreme madness . and whether an identity were not imagined of our souls with that of the world , or with god is too much left in doubt ; both as to him , and some of his followers . to say nothing of modern enthusiasts . dr. more 's poem . antimonopsuchia . his immortality of the soul. mr. baxter's appendix to the reasons of christian religion , &c. xii . * gassend . epicur . syntag. as may be seen in the same syntag. and in epicurus's epist. to herodot . in laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * where yet it falls out somewhat crosly that the least ( and consequently the lightest ) should be thought fitter to be the matter of the rational soul , because they are aptest for motion , when yet no other cause is assigned of their motion besides their gravity , which cannot but be more as they are bigger ( for no doubt if you should try them in a pair of scales , the biggest would be found to outweigh ) whence also it should seem to follow , that the heaviest having most in them of that which is the cause of motion , should be the most moveable , and so by consequence the biggest . † that they are round , oblong , oval , plain , hooked , rough , smooth , bunch-back'd , &c. xii . xiii . xiv . xv. notes for div a44683-e8040 1. ii. * so that whatever there is of strength in that way of arguing , the glory of it cannot be without injury appropriated to the present age , much less to any particular person therein : it having , since anselm , been ventilated by divers others heretofore d. scot. dist. 2. q. 2. th. aquin. p. 1. q. 2 art 1. contra gentil . l. 1. c. 10. bradwarden , l. 1. c. 1. and by divers of late , as is sufficiently known , some rejecting , others much confiding in it , both of these former , and of modern writers . ) ad ob . in med. resp . quartae . of the essence and attributes of god. iv. causin . v. vi. * to which purpose we may take notice of the words of one , not the less worthy to be named , for not being reckoned of that forementioned order . si enim denominative de eo quippiam praedicaretur abstractum esset tum aliud ab ipso , tum ipso prius . quod same impium est quare neque ens est led essentia , neque bonus sed bonitas est . jul. scal. exerc. 365. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de divinis homi co. 5. * proclus in plat. theol. l. 2. c. 4. vii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plotinus enn. 6. l. 9. c. 9. ix . x. now bishop of clogher in his contemplat . metaphys . for howsoever disputable it may be , whether whatsoever is infinite can have nothing added to it ; yet it is without dispute , that whatsoever is so full as that nothing can be added to it is infinite . xii . * distinct. 2. q. 2. q. 1. * and we must suppose somewhat agreeable to this to be , plottinus his meaning when he denies knowledge to be in god , and yet also denies that there is in him any ignorance , that is that he means his intelligence is of an infinitely distinct and more excellent sort from that which he causes in us , as appears by his annexed reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enn. 6. l. 9. c. 6. xiii . notes for div a44683-e11750 1. ii. iii. † now were not that a most improper course and unsutable to the nature of man that should rather tend to destroy his reason or judgment than convince it ? dr. spencer of prodigies . * d. areop . l. de myster . theol. c. 1. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * procl . in plat. theol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. vi. vii . viii . * which story i confidently refer to , being of late date , and having had a certain and circumstantial account of it , by one ( a very sober and intelligent person ) who had the relation from him to whom that dreadful warning was given , by his then lately deceased associate . but i shall not by a particular relation gratifie the scorn of this sort of men , who taking advantage from the ( sometimes deceived ) credulity of well-meaning people , have but that way of answering all such things by the one word which served once , so learnedly , to confute bellarmine . arist. eth. l. 3. notes for div a44683-e14480 i. ac designare quidem non licet quibus in locis dii degant . cum ne noster quidem hic mundus , digna sit illorum sedes . phil. epicur . syntag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . laertius , l. 10. epist. epicur . ad pyth●ci — quae molitio , quae ferramenta , qui vectes , quae machinae , qui ministri tanti muneris fuerunt ? vell. apud cicer. de natura deorum . nihil beatius nihil omnino bonis omnibus affluentius excogitari potest . nihil enim agit , nullis occupationibus est implicatus , &c. id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . laert. ibid. itaque imposuistis cervicibis nostris sempiternum aominum , quem , dies & noctes , timeremus . quis cnim non timeat omnia providentem , & cogitantem , & animadvertentem , & omnia ad se pertinere putantem , curiosum & plenum negotii deum ? vell. ubi supra . humana ante oculos foede cum vita jacere . in terris oppressa gravi sub religione primum graius homo mortalis ( meaning epicurus the first champion of irreligion . ) lucret. to which purpose , besides what we have in laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 10. much more is collected in the syntagm . nam & praestans deorum natura hominum pietate coleretur , cum aeterna esset & beatissima . habet enim venerationem justam quicquid excellit . et metus omnis , a vi atque ira deorum pulsus esset . intelligitur enim a beata immortalique natura , & iram & gratiam segregari . quibus remotis , nullos a superis impendere metus &c. sect. 1. cap. 3. an & mundum fecit , & in mundo homines ut ab hominibus coleretur ? at quid deo cultus hominum confert , beato , & nulla re indigenti ? sect. 2. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. plut. adversus colotem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . unto which purpose is that also in tully . at etiam de sanctitate , de pietate adversus deos libros scripsit epicurus . at quomodo in his loquitur ? ut coruncanium aut scaevulam pontifices maximos te audire dicas non eum , qui subtulerit omnem funditus religionem : nec manibus ut xerxes , sed rationibus templa deorum & aras averterit . de natura deorum . deos , strabones , paetulos , naevum habentes , silos , flaccos , frontones , capitones , de natura deorum , l. 1. plutarch . iv. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. d. halicarnass . ant. rom. l 2. see their ambassadours oration in q. curtius . lib. non posse suaviter vivi , &c. vid. & lib. maxime cum princip . viris pbil. &c. vi. vii . plin. nat. hist. lib. 7. c. 25. id. l. 7. c. 24. vid. & xenoph. de cyr. paed. l. 5. who though he expresly say not he knew all the souldiers names , but seems rather to mean it of their officers ( for saith he , he reckon'd it an absurd thing a mechanick should know the names of all his tools , &c. and a general not know the names of his captains under him , &c. ) yet he saith , the souldiers wonder'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . viii . qualis res est talis est rei cognitio . si itaque resisit incerta ( puta incertum est locus sit futurum , an non ) non datur ulla certa ejus notitia . quomodo enim fieri potest ut certo sciatur , ad fore quod certo futurum non est , &c. strangius de voluntate & actionibus dei , &c. l. 3. c. 6. ( as he there objects to himself . ) dr. more . of bathymus in the same dialogues . ix . in his micrographia . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil. jud. de abr. both in his dialogues and enchiridion metaphys . xi . de vocibus trinit . psov . &c. unto which purpose speaks at large volkelius de vera relig. quia enim dei & potentia & sapientia ad res omnes extenditur , uti & potest as five imperium ; ideo ubique praesens , omniaque numine suo complere dicitur , &c. l. 1. c. 27. schliclingius artic. de filio dei. ad ps. 139. 6 , 7. nec loquitur david de spiritu sancto , qui peculiaris quidem dei spiritus est , sed de spiritu dei simpliciter . nec dicit spiritum istum ubique re esse sed tantum docet nullum esse locum , ad quem is nequeat pertingere , &c. so also f. socin . smalcius . and ( though not altogether so expresly as the ●est ) vorstius , creblius , &c. in his dialogues .