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 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 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 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 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 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 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 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 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 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 ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44680 wing h3029 estc r215976 99827732 99827732 32155 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. 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 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 . 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 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. 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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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●● 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 ; 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(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 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 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 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. 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 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 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 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 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 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 , e